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).
Dudjom Rinpoche - Fundamentals and History of the Nyingmapa
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.
! he:e was one Gompa Ktinrin of Drigung who, being insane with pnde m his own power, made ready for war. The great master Pad- masambhava had prophesied in his treasures:
In the land known as Dri
There will be a son of Mara named Ktinga,
a pure golden light radiated from it. Above the head of Sakyamum he
592
History: The Three Inner Classes ofTantra in Tibet
Whose body will bear a weapon-like mark. When he dies he will be reborn in hell;
But he will be converted by an emanation Of MafijusrI, who will come from the south.
When Gompa Ktinrin saw that prediction, he examined his own body, for he still had a grain of past merit, and found that there was a sword-like scar on his back. He knew with certainty that he was the one referred to. Though he had considered waging a great war in Central Tibet and Tsang, he thought little would be achieved by his going to hell, and so he postponed action. He made it known in all quarters that he sought an emanation of MafijusrI. At that, all those who were knowledgeable pronounced the same opinion: "In the four regions of Tibet there is, at present, no one more brilliant than the man from Samye. " Convinced that Longcenpa was the emanation of MafijusrI, Ktinrin invited him, and honoured him like the crown jewels. The guru uprooted the primary and auxilliary causes and effects of the evil actions, provisional and ultimate, of Ktinrin and his followers. 690
About the same time there was, in Central Tibet and Tsang, one Ta'i Situ Cangcup Gyeltsen, who was so arrogant that he found it difficult to show his topknot to anyone [i. e. he did not bow]. He disliked Longcenpa, claiming that he was the "Guru of the Drigungpa" [who were Situ's rivals]. They were reconciled by one whose name BuddhasrI [Sangyepel] rang in all ears, whose enlightened activity was inspired by limitless, great compassion, and whose exemplary life was that of a scholar and accomplished master. After that, even the "Eight-footed Lion", the Shing-go-chen-pa,691 who was the king of Tibet [i. e. Situ] bowed his head at Longcenpa's feet.
Similarly, Situ Sakya Zangpo the myriarch of upper Uru, Dorje Gyeltsen the myriarch of Y amdrok, and many other nobles also showed deference to the master. Longcenpa never squandered on impossible schemes even a little of the offerings presented by such devotees, so they revered the Three Precious Jewels even more. He did not consider the things dedicated in the name of the doctrine to be his own property; therefore he could never misuse them. He used to say, "You must have reverence for the Precious Jewels, not for sinful persons. " For this reason he never respected or honoured the nobility. "It is the duty of the patron to accumulate merit. Confusion of priest and patron is an evil," he said. And therefore he sealed whatever great offerings were made to him with the dedicatory rites, but gave no other "repayment". He particularly loved the meek, and he ate whatever the humble and indigent served to him as if it were a great treat. Then, he would recite the sutras and the dedication of merit with exuberance.
Because Longcenpa's enlightened activities, such as those described above, were immeasurable, he could guide not merely those who were
. . Longcen Rapjampa 593 VISIbly taken into his following but even t
to see, hear of, come in' contact Withhose who [by blIssful states; and he implanted ·th· h ,or even harm hIm, to
liberation. WI In t em the seed of purity and In 1363 (water female hare) d . g h· .
when he was bestowing on m ' unn
IS fifty-sIxth year, at a time
h
maturation and liberation, he the of
paper. Then he . ye se Zopa to prepare Ink and dri-ma med-p'aJi testament, the Taintless Light (zhal-chems
ou), w IC egan:
I have known for sometime saq1sara's condition; ! ecause mundane things are lacking in substance
n? I must no,,: this changing, bod
I wIll set forth thIS Instruction, alone beneficial: pay it heed! Y'
And it included these verses:
o L? tus-faced Lord! endowed with compassion favoured me today with inspiring deeds' It IS tIme I out, like a traveller, on my road. ' In death I wIll obtain the profit of joy,
More by far than the bliss of the merchant who gains
he seeks overseas; or that of Devendra
Tnumphant· b I '
In att e; or that of an attainer of trance.
without waiting longer,
WIll go now to seIze Immortality's stronghold, bliss supreme!
When he had revealed this test G I . . .
"Please do not talk like this! " he se cned out in tears,
that of the e
Chimpu . to amye, he travelled to the forests of
t h e w a a n d t h e w h e e l o f t h e d o c t r i n e o n
he . J"I . ThIs place IS Just lIke SItavana charnel ground in India"
lea::\h. would rat. her die here than be born elsewhere. Here I will IS worn-out, Illusory body of mine. "
Even though he w ·11 h .
disciples thought that ahs 1 , cdontInually taught the doctrine. The
.
atIme buthesaid "I
ewastIre andaskedhimt t h·
h·
ave decIded to teach this doctrine completely"
0 s op teac Ing for water aturday 23 I? ecember 1363 (sixteenth day, twelfth
Worship and he warriors and <;iakinIs with bountiful s
everything compou gd. d . e en a vIsed hIS dIscIples as follows: "Since
Th ' S '
. nelsInsubstantial yo h ldd
entIrely to the do t · I . , u s ou evote yourselves
C
ing practical ex e . nne. n partIcular y? U should concentrate on achiev-
Resistance of1. CuttingThrough Ifsometimes d an - urpasslng RealIsatIOn (thod-rgal). 693 tate on the IOU 0 not then examine minutely, and medi-
urther Innermost Spzntuality like the Wish-fulfilling Gem,
594 History: The Three Inner Classes ofTantra in Tibet
which is like a jewel that grants your desires. Then you will attain nirvana at the level on which [the appearance of] reality is exhausted. "
On· Monday 25 December 1363 (eighteenth day, twelfth month, water female haret94 Longcenpa told his disciples to arrange an altar and to go off to undertake acts of merit, but they begged to remain in
his presence. "Very well", he said, "but I am about to leave this worn- out, apparitional body. Be silent and remain absorbed in meditation! "
Then, his precious body assumed the posture of the buddha-body of reality; and he set his intention to rest in the primordial expanse.
At that time, there were limitless miracles, and the whole earth shook and resounded. His body was left undisturbed for twenty-five days, during which time the deities who rejoice in the teaching unfurled a canopy of rainbow light, and caused a shower of flowers to fall. When
his intention had thus dissolved in reality, even the four elements departed from the stable order of the four seasons: The earth was warm during the twelfth and first months, the ice melted, and the leaves of the wild rose began to bud. Also, during the funeral ceremony, when
the master's body was placed on the pyre, the earth trembled and a mighty thunder resounded seven times. After the cremation his heart, tongue, and eyes - the signs of his having awakened to the essence of
the three indestructible realities of body, speech, and mind - fell into the laps of fortunate disciples. Because he had realised all that can be attained with respect to the five bodies [of buddhahood] and the five pristine cognitions, five large remains and countless minor relics were
discovered. It is undisputed that the larger relics multiplied by the
hundreds and thousands, without limit. And up to the present day, it
has been plain to see that those who possess even a tiny fragment of
. bffl·dbh"d"695 his undamaged remams cannot e a Icte y t e upper emons .
The gurus of the past identified Longcenpa with the grammarian Srldhara, who is referred to in a prophecy in the Great Descent (babs-lugs chen-mo); but according to the sequence fixed therein it would be to identify him with Lodrochok. 696 Moreover, the notion that the mter- val between Kumaradza and this next [emanation of Vimalamitra, i. e.
Longcenpa] violates the axiom that "Once every century [an emanation of Vimalamitra will arise]," should not give rise to doubts, because "every century" implies that, in general, when this doctrine [of
Innermost Spirituality] becomes contaminated by sophistry, one wIll appear to elucidate it. In addition, emanations act, in the manner of apparitions, on behalf of those requiring training, referring solely to
the unique circumstances of the situation at hand.
The foremost disciples who tasted the nectar of Longcenpa's teaching were: the three learned and accomplished ones who became famous, namely, Khedrup Delek Gyamtso of Zhoktarling, Khedrup Choki
Trakpa, and Khedrup Khyapdel Lhtindrup; his five spiritual sons namely, Den-gom Choki . Trakpa of Dokam, Gyelse Zopa, Lama cokpa, Guru Yeshe RaPJam, and Zhonu Sangye; the four spiritual benefactors who propagated the doctrine, namely, Trtilku Peljor master Sangye Ktinga, master Lodro Zangpo, and Tago Cad- rel ChoJe; the accomplished yogins, namely, Phago Tokden
Gyelpo, . . NelJorpa Ozer Koca, Sonam Ozer.
Rikdzin Osel
Rangdrol
and Cat
there were many spiritual benefactors who were holders of hIS teachmg, such as Sangye Pelrin, who had reconciled him with the Lord ofNeudong [i. e. Situ], Trakpapel, and Luken Sonam Senge.
At . a later . date, Lo. ngcenpa appeared in a vision to the master of the doctnne Dngung Rincen Phtintsok, and declared that he had been born as [Longcenpa's] son Trtilku Dawa, the crown ofwhose head bore the mark of a horse's. head [emblematic of Hayagrlva]. 697 Longcenpa's hat was on hIS head and he became a direct disciple through the blessmg. . He was dedicated to maintaining, preserving and the scnptur/es of Longcenpa. In his lineage Padmasam- bhava s spintual Santapurlpa, otherwise known as the great Sherap appeared. He established the monastery of Peln Thekpachok-gi and persuaded his patron Zhapdrung to xylog,raph th. e Mznd at Rest and its autocommentary (sems- nyzd ngal-? s. o grel). Smce they taught the necessity of both studying and practIsmg thIS teaching, they affirmed themselves to be the genuine holders of the lineage.
. So it was that the lineage of the complete cycle of the maturation [I. e. liberation [i. e. guidance] and instructions of the Innermost Spintuahty, which belongs to the Esoteric Instructional Class [of t? e Great Perfection]. was transmitted in its entirety from the great chanoteer, the all-knowmg Longcen Rapjampa, by successive stages through:
Khedrul? Khyapdel Lhtindrup; Trakpa Ozer; . Sangye Onpo;
Dawa Trakpa;
Ktinzang Dorje;
Gyeltsen Pelzang;
Natsok Rangdrol;
Tendzin Trakpa;
Do-ngak Tendzin;
Rikdzin Trhinle Lhtindrup; to
the king of the doctrine, Terdak Lingpa.
Later on, in . 1759/60 (earth female hare), the great, all-knowing [Longcenpa] thnce revealed the body ofhis pristine cognition to Rikdzin
Longcen Rapjampa 595
'
ang
596 History: The Three Inner Classes ofTantra in Tibet
698
Khyentse Ozer [Jikme Lingpa] at Womin Pelgi Chimpu.
entrusted him with a book and said, "All the esoteric instructions which are concealed in the Great Chariot and in my other works are clarified herein. " When he had transmitted all the instructions and further advice to him, Jikme Lingpa came to comprehend thoroughly the oceanic doctrine, and all the textual traditions and instructions of the All-Know- ing Guru in particular. Just as MatailgI had been taken into the following of Aryadeva, so, such an extremely short lineage is permissible.
This completes the general explanation of the descent, in Tibet, of the teaching of the three inner classes of the tantras of the way of secret mantra, and, in particular, the account of the esoteric instructions of the great Innermost Spirituality, the fourth part of this book, Thunder from the Great Conquering Battle-Drum of Devendra, which is a history of the precious doctrine of the vehicle of indestructible reality according to the Ancient Translation School.
He also
Part Five
The Distant Lineage of Transmitted Precepts
Introduction
[281. 1-2] Now, I should explain in particular the way in which the trilogy of the Satra which Gathers All Intentions, the Magical Net, and the Mental Class have come down to us. 699 These teachings are common to all [the Nyingmapa lineages] and have perpetuated, without decline, the river of the transmitted precepts, the "distant lineage" mentioned above. It is said that in [Tibet], the land of snow mountains, the teaching of the vehicle of indestructible reality according to the Ancient Trans- lation School "fell first to Nyak, fell to Nup during the intermediate period, and fell to Zur in the end. "
I ) II
1 The Lineage ofNyak
NY AKJNANAKUMARA
[281. 2-289. 4] The first of these, master Nyak Jiianakumara, was born
700
in Shepa, or Cho, in the district of Yarlung.
Takdra Lhanang of the Nyak clan, and his wife Suza Dronkyi. When he was born, there was a mole on his neck which resembled a crossed- vajra, and he was given the name Gyelwei Lodro. The preceptor Bodhisattva ordained him as a novice and, later, as a monk with full ordination. He became an inconceivably brilliant trans- lator of many of the doctrines belonging to the sutras and mantra texts and so became the confluence of the four great rivers of transmitted precepts which were derived from [the teachings of] the great master Padmasambhava, Vimalamitra, Vairocana and Yudra Nyingpo. These "four great rivers" are: (1) the river of conventional textual exegesis, along with the commentaries and lecture notes; (2) the river of instruc- tion of the aural lineage, along with the essential writings and the guidance which lays bare the teaching/ol (3) the river of blessing and empowerment, along with the means for conferral and the introduc- tions; (4) the river of practical techniques, that of the rites of enlightened activity and attainment, along with the wrathful mantras of the pro- tectors of the teaching.
After the master Padmasambhava had matured Nyak Jfianakumara in the maQ. cJala of [Vajramrta], Nectar the Enlightened Attributes (bdud- rtsi yon-tan), Nyak caused the water of accomplishment to spring forth from dry rock in the Crystal Cave of Yarlung. The Magical Net also must have been transmitted through his lineage, but he attained the signs of accomplishment primarily from VajrakIla.
Sometime after the passing of King Trhisong Detsen, one of the queens, Tshepong-za, reviled most of the translators and scholars by
702
her uncivil designs, so Nyak Jfianakumara went to live at Yamdrok. His own brother, Nyak GetOn, became hostile and slandered him, declaring that Nyak was "an adept of extremist mantras". He stole
He was the son of
602 History: The Distant Lineage ofTransmitted Precepts
The Lineage ofNyak 603
Nyak's skull-cup, which had been painted red and lacquered on the inside, showed it to foolish people and scratched the inside with the point ofhis knife, maliciously saying, "This is the work ofa charlatan! "
In order to remove widespread doubts, Nyak Jfianakumara materialised precious gems in the place where he lived. In this way the people learned of his miraculous powers and discounted his brother's words. But even then Nyak knew that his brother was planning many conspiracies and devising various ways to injure him, so he went away.
as the door closed behind him Chim Carok struck the threshold with his hammer and narrowly missed the head of a young novice.
But Nyak was not even allowed to remain there. He set out for Central Tibet and on the way met one Drosechung, who was chasing a deer. Drosechung's mount was startled, so that the deer escaped. He became enraged and attempted to kill Nyak, but Nyak fled from his sight, longing to escape.
It was at about this time that Queen Margyen had poisoned the crown prince [Mune Tsepo]. The master Vimalamitra had miraculously ar- rived from China to preside over the funeral ceremony, where Nyak
Nyak Jiianakumara
When he reached the upper part of Chimytil in Kongpo he found a herd of seven goats wandering through a desolate valley. He ordered his servant Lelmik Woktsen to drive them away, but the latter asked, "What will the owner of these goats say when he arrives? "
Nyak replied, "Where is the owner of the goats to be found in a
desolate valley? Drive them away! " . When the owner, Chim Carok (the "Crow of Chim") learned of thIS he accused Nyak of theft and demanded sevenfold compensation for the goats. Although Nyak gave him sevenfold compensation he re- mained unsatisfied, destroyed Nyak's hermitage, and pursued him with an iron hammer. Nyak ran away and entered a temple. It is said that
703
asked, "Are the translator and his servant well? " To which Nyak replied:
We were doing well in Yamdrok-gang, But GelatOn would not let us be.
We were doing well in the heart of Chim, But hell's own crow would not let us be. We were doing well in Central Tibet,
But Drosechung would not let us be.
Thinking that it was very harmful to the teaching for a translator to be so insulted, Vimalamitra spontaneously taught him the Perfect Prac- tice of Vajrakfla (phur-pa phun-sum-tshogs-pa, NGB Vol. 27), and that of the Blue-skirted One's Cycle [of Vajrakfla) gsham-sngon]. 704 In the Na Cave at Kharcu in Lhodrak the scholar and the translator propitiated VajrakIla together, using twenty-one kIlas of acacia wood. Such was their accomplishment that the kIlas started knocking against one another. At that point, Nyak, who was absorbed in contemplation, brandished his kIla and said, "This is for the Crow. " At once, all the crows in the sky gathered together. Then, he rotated the kIla, saying, "This is for the Crow of Chim. " And a pair of crows arrived from Chim. In anger Nyak brandished the kIla at one of the crows and the bird instantly fell dead. 705
At that Vimalamitra said, "Now you can kill by the power of sorcery, but, I wonder, can you revive by the power of reality? Go ahead and revive it! " But, as had previously occurred in the case of master Jalan- dharipa and his disciple Nyak could not resurrect the dead. Vimalamitra scattered a handful of sand and instantly the crow came to life and flew away. The master said to Nyak, "When you undertake a wrathful rite without first having attained the realisation to 'liberate' the self [of your victim], then, even if you succeed in the rite, it is a great crime. " And then he performed the rite of the "Tie to the Higher Realms" (gnas-lung). 707
Then the deity of Chim appeared in the guise of a white yak, and Nyak "liberated" him first of all. By the power of ritually brandishing his klla he "liberated" Chim Carok and obtained the superior, middling,
met him and offered him a container
full of gold dust. Vimalamitra
604 History: The Distant Lineage ofTransmitted Precepts
The Lineage ofNyak 605
and inferior indications that he had destroyed his life-supporting wolf-
spirit/os along with his servants and slaves, horses and dogs, and kith
and kin, and thus put an end to his race.
While inflicting the same punishment on Nyak GetOn, his own
brother, Nyak developed great compassion, owing to the kindness of master Vimalamitra; for this sort of wrathful rite of occult power is particularly dependent on the coincidence of the indestructible reality of anger. 709
So his intention turned to reality itself and he was completely unable to perform the rite.
"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.
! he:e was one Gompa Ktinrin of Drigung who, being insane with pnde m his own power, made ready for war. The great master Pad- masambhava had prophesied in his treasures:
In the land known as Dri
There will be a son of Mara named Ktinga,
a pure golden light radiated from it. Above the head of Sakyamum he
592
History: The Three Inner Classes ofTantra in Tibet
Whose body will bear a weapon-like mark. When he dies he will be reborn in hell;
But he will be converted by an emanation Of MafijusrI, who will come from the south.
When Gompa Ktinrin saw that prediction, he examined his own body, for he still had a grain of past merit, and found that there was a sword-like scar on his back. He knew with certainty that he was the one referred to. Though he had considered waging a great war in Central Tibet and Tsang, he thought little would be achieved by his going to hell, and so he postponed action. He made it known in all quarters that he sought an emanation of MafijusrI. At that, all those who were knowledgeable pronounced the same opinion: "In the four regions of Tibet there is, at present, no one more brilliant than the man from Samye. " Convinced that Longcenpa was the emanation of MafijusrI, Ktinrin invited him, and honoured him like the crown jewels. The guru uprooted the primary and auxilliary causes and effects of the evil actions, provisional and ultimate, of Ktinrin and his followers. 690
About the same time there was, in Central Tibet and Tsang, one Ta'i Situ Cangcup Gyeltsen, who was so arrogant that he found it difficult to show his topknot to anyone [i. e. he did not bow]. He disliked Longcenpa, claiming that he was the "Guru of the Drigungpa" [who were Situ's rivals]. They were reconciled by one whose name BuddhasrI [Sangyepel] rang in all ears, whose enlightened activity was inspired by limitless, great compassion, and whose exemplary life was that of a scholar and accomplished master. After that, even the "Eight-footed Lion", the Shing-go-chen-pa,691 who was the king of Tibet [i. e. Situ] bowed his head at Longcenpa's feet.
Similarly, Situ Sakya Zangpo the myriarch of upper Uru, Dorje Gyeltsen the myriarch of Y amdrok, and many other nobles also showed deference to the master. Longcenpa never squandered on impossible schemes even a little of the offerings presented by such devotees, so they revered the Three Precious Jewels even more. He did not consider the things dedicated in the name of the doctrine to be his own property; therefore he could never misuse them. He used to say, "You must have reverence for the Precious Jewels, not for sinful persons. " For this reason he never respected or honoured the nobility. "It is the duty of the patron to accumulate merit. Confusion of priest and patron is an evil," he said. And therefore he sealed whatever great offerings were made to him with the dedicatory rites, but gave no other "repayment". He particularly loved the meek, and he ate whatever the humble and indigent served to him as if it were a great treat. Then, he would recite the sutras and the dedication of merit with exuberance.
Because Longcenpa's enlightened activities, such as those described above, were immeasurable, he could guide not merely those who were
. . Longcen Rapjampa 593 VISIbly taken into his following but even t
to see, hear of, come in' contact Withhose who [by blIssful states; and he implanted ·th· h ,or even harm hIm, to
liberation. WI In t em the seed of purity and In 1363 (water female hare) d . g h· .
when he was bestowing on m ' unn
IS fifty-sIxth year, at a time
h
maturation and liberation, he the of
paper. Then he . ye se Zopa to prepare Ink and dri-ma med-p'aJi testament, the Taintless Light (zhal-chems
ou), w IC egan:
I have known for sometime saq1sara's condition; ! ecause mundane things are lacking in substance
n? I must no,,: this changing, bod
I wIll set forth thIS Instruction, alone beneficial: pay it heed! Y'
And it included these verses:
o L? tus-faced Lord! endowed with compassion favoured me today with inspiring deeds' It IS tIme I out, like a traveller, on my road. ' In death I wIll obtain the profit of joy,
More by far than the bliss of the merchant who gains
he seeks overseas; or that of Devendra
Tnumphant· b I '
In att e; or that of an attainer of trance.
without waiting longer,
WIll go now to seIze Immortality's stronghold, bliss supreme!
When he had revealed this test G I . . .
"Please do not talk like this! " he se cned out in tears,
that of the e
Chimpu . to amye, he travelled to the forests of
t h e w a a n d t h e w h e e l o f t h e d o c t r i n e o n
he . J"I . ThIs place IS Just lIke SItavana charnel ground in India"
lea::\h. would rat. her die here than be born elsewhere. Here I will IS worn-out, Illusory body of mine. "
Even though he w ·11 h .
disciples thought that ahs 1 , cdontInually taught the doctrine. The
.
atIme buthesaid "I
ewastIre andaskedhimt t h·
h·
ave decIded to teach this doctrine completely"
0 s op teac Ing for water aturday 23 I? ecember 1363 (sixteenth day, twelfth
Worship and he warriors and <;iakinIs with bountiful s
everything compou gd. d . e en a vIsed hIS dIscIples as follows: "Since
Th ' S '
. nelsInsubstantial yo h ldd
entIrely to the do t · I . , u s ou evote yourselves
C
ing practical ex e . nne. n partIcular y? U should concentrate on achiev-
Resistance of1. CuttingThrough Ifsometimes d an - urpasslng RealIsatIOn (thod-rgal). 693 tate on the IOU 0 not then examine minutely, and medi-
urther Innermost Spzntuality like the Wish-fulfilling Gem,
594 History: The Three Inner Classes ofTantra in Tibet
which is like a jewel that grants your desires. Then you will attain nirvana at the level on which [the appearance of] reality is exhausted. "
On· Monday 25 December 1363 (eighteenth day, twelfth month, water female haret94 Longcenpa told his disciples to arrange an altar and to go off to undertake acts of merit, but they begged to remain in
his presence. "Very well", he said, "but I am about to leave this worn- out, apparitional body. Be silent and remain absorbed in meditation! "
Then, his precious body assumed the posture of the buddha-body of reality; and he set his intention to rest in the primordial expanse.
At that time, there were limitless miracles, and the whole earth shook and resounded. His body was left undisturbed for twenty-five days, during which time the deities who rejoice in the teaching unfurled a canopy of rainbow light, and caused a shower of flowers to fall. When
his intention had thus dissolved in reality, even the four elements departed from the stable order of the four seasons: The earth was warm during the twelfth and first months, the ice melted, and the leaves of the wild rose began to bud. Also, during the funeral ceremony, when
the master's body was placed on the pyre, the earth trembled and a mighty thunder resounded seven times. After the cremation his heart, tongue, and eyes - the signs of his having awakened to the essence of
the three indestructible realities of body, speech, and mind - fell into the laps of fortunate disciples. Because he had realised all that can be attained with respect to the five bodies [of buddhahood] and the five pristine cognitions, five large remains and countless minor relics were
discovered. It is undisputed that the larger relics multiplied by the
hundreds and thousands, without limit. And up to the present day, it
has been plain to see that those who possess even a tiny fragment of
. bffl·dbh"d"695 his undamaged remams cannot e a Icte y t e upper emons .
The gurus of the past identified Longcenpa with the grammarian Srldhara, who is referred to in a prophecy in the Great Descent (babs-lugs chen-mo); but according to the sequence fixed therein it would be to identify him with Lodrochok. 696 Moreover, the notion that the mter- val between Kumaradza and this next [emanation of Vimalamitra, i. e.
Longcenpa] violates the axiom that "Once every century [an emanation of Vimalamitra will arise]," should not give rise to doubts, because "every century" implies that, in general, when this doctrine [of
Innermost Spirituality] becomes contaminated by sophistry, one wIll appear to elucidate it. In addition, emanations act, in the manner of apparitions, on behalf of those requiring training, referring solely to
the unique circumstances of the situation at hand.
The foremost disciples who tasted the nectar of Longcenpa's teaching were: the three learned and accomplished ones who became famous, namely, Khedrup Delek Gyamtso of Zhoktarling, Khedrup Choki
Trakpa, and Khedrup Khyapdel Lhtindrup; his five spiritual sons namely, Den-gom Choki . Trakpa of Dokam, Gyelse Zopa, Lama cokpa, Guru Yeshe RaPJam, and Zhonu Sangye; the four spiritual benefactors who propagated the doctrine, namely, Trtilku Peljor master Sangye Ktinga, master Lodro Zangpo, and Tago Cad- rel ChoJe; the accomplished yogins, namely, Phago Tokden
Gyelpo, . . NelJorpa Ozer Koca, Sonam Ozer.
Rikdzin Osel
Rangdrol
and Cat
there were many spiritual benefactors who were holders of hIS teachmg, such as Sangye Pelrin, who had reconciled him with the Lord ofNeudong [i. e. Situ], Trakpapel, and Luken Sonam Senge.
At . a later . date, Lo. ngcenpa appeared in a vision to the master of the doctnne Dngung Rincen Phtintsok, and declared that he had been born as [Longcenpa's] son Trtilku Dawa, the crown ofwhose head bore the mark of a horse's. head [emblematic of Hayagrlva]. 697 Longcenpa's hat was on hIS head and he became a direct disciple through the blessmg. . He was dedicated to maintaining, preserving and the scnptur/es of Longcenpa. In his lineage Padmasam- bhava s spintual Santapurlpa, otherwise known as the great Sherap appeared. He established the monastery of Peln Thekpachok-gi and persuaded his patron Zhapdrung to xylog,raph th. e Mznd at Rest and its autocommentary (sems- nyzd ngal-? s. o grel). Smce they taught the necessity of both studying and practIsmg thIS teaching, they affirmed themselves to be the genuine holders of the lineage.
. So it was that the lineage of the complete cycle of the maturation [I. e. liberation [i. e. guidance] and instructions of the Innermost Spintuahty, which belongs to the Esoteric Instructional Class [of t? e Great Perfection]. was transmitted in its entirety from the great chanoteer, the all-knowmg Longcen Rapjampa, by successive stages through:
Khedrul? Khyapdel Lhtindrup; Trakpa Ozer; . Sangye Onpo;
Dawa Trakpa;
Ktinzang Dorje;
Gyeltsen Pelzang;
Natsok Rangdrol;
Tendzin Trakpa;
Do-ngak Tendzin;
Rikdzin Trhinle Lhtindrup; to
the king of the doctrine, Terdak Lingpa.
Later on, in . 1759/60 (earth female hare), the great, all-knowing [Longcenpa] thnce revealed the body ofhis pristine cognition to Rikdzin
Longcen Rapjampa 595
'
ang
596 History: The Three Inner Classes ofTantra in Tibet
698
Khyentse Ozer [Jikme Lingpa] at Womin Pelgi Chimpu.
entrusted him with a book and said, "All the esoteric instructions which are concealed in the Great Chariot and in my other works are clarified herein. " When he had transmitted all the instructions and further advice to him, Jikme Lingpa came to comprehend thoroughly the oceanic doctrine, and all the textual traditions and instructions of the All-Know- ing Guru in particular. Just as MatailgI had been taken into the following of Aryadeva, so, such an extremely short lineage is permissible.
This completes the general explanation of the descent, in Tibet, of the teaching of the three inner classes of the tantras of the way of secret mantra, and, in particular, the account of the esoteric instructions of the great Innermost Spirituality, the fourth part of this book, Thunder from the Great Conquering Battle-Drum of Devendra, which is a history of the precious doctrine of the vehicle of indestructible reality according to the Ancient Translation School.
He also
Part Five
The Distant Lineage of Transmitted Precepts
Introduction
[281. 1-2] Now, I should explain in particular the way in which the trilogy of the Satra which Gathers All Intentions, the Magical Net, and the Mental Class have come down to us. 699 These teachings are common to all [the Nyingmapa lineages] and have perpetuated, without decline, the river of the transmitted precepts, the "distant lineage" mentioned above. It is said that in [Tibet], the land of snow mountains, the teaching of the vehicle of indestructible reality according to the Ancient Trans- lation School "fell first to Nyak, fell to Nup during the intermediate period, and fell to Zur in the end. "
I ) II
1 The Lineage ofNyak
NY AKJNANAKUMARA
[281. 2-289. 4] The first of these, master Nyak Jiianakumara, was born
700
in Shepa, or Cho, in the district of Yarlung.
Takdra Lhanang of the Nyak clan, and his wife Suza Dronkyi. When he was born, there was a mole on his neck which resembled a crossed- vajra, and he was given the name Gyelwei Lodro. The preceptor Bodhisattva ordained him as a novice and, later, as a monk with full ordination. He became an inconceivably brilliant trans- lator of many of the doctrines belonging to the sutras and mantra texts and so became the confluence of the four great rivers of transmitted precepts which were derived from [the teachings of] the great master Padmasambhava, Vimalamitra, Vairocana and Yudra Nyingpo. These "four great rivers" are: (1) the river of conventional textual exegesis, along with the commentaries and lecture notes; (2) the river of instruc- tion of the aural lineage, along with the essential writings and the guidance which lays bare the teaching/ol (3) the river of blessing and empowerment, along with the means for conferral and the introduc- tions; (4) the river of practical techniques, that of the rites of enlightened activity and attainment, along with the wrathful mantras of the pro- tectors of the teaching.
After the master Padmasambhava had matured Nyak Jfianakumara in the maQ. cJala of [Vajramrta], Nectar the Enlightened Attributes (bdud- rtsi yon-tan), Nyak caused the water of accomplishment to spring forth from dry rock in the Crystal Cave of Yarlung. The Magical Net also must have been transmitted through his lineage, but he attained the signs of accomplishment primarily from VajrakIla.
Sometime after the passing of King Trhisong Detsen, one of the queens, Tshepong-za, reviled most of the translators and scholars by
702
her uncivil designs, so Nyak Jfianakumara went to live at Yamdrok. His own brother, Nyak GetOn, became hostile and slandered him, declaring that Nyak was "an adept of extremist mantras". He stole
He was the son of
602 History: The Distant Lineage ofTransmitted Precepts
The Lineage ofNyak 603
Nyak's skull-cup, which had been painted red and lacquered on the inside, showed it to foolish people and scratched the inside with the point ofhis knife, maliciously saying, "This is the work ofa charlatan! "
In order to remove widespread doubts, Nyak Jfianakumara materialised precious gems in the place where he lived. In this way the people learned of his miraculous powers and discounted his brother's words. But even then Nyak knew that his brother was planning many conspiracies and devising various ways to injure him, so he went away.
as the door closed behind him Chim Carok struck the threshold with his hammer and narrowly missed the head of a young novice.
But Nyak was not even allowed to remain there. He set out for Central Tibet and on the way met one Drosechung, who was chasing a deer. Drosechung's mount was startled, so that the deer escaped. He became enraged and attempted to kill Nyak, but Nyak fled from his sight, longing to escape.
It was at about this time that Queen Margyen had poisoned the crown prince [Mune Tsepo]. The master Vimalamitra had miraculously ar- rived from China to preside over the funeral ceremony, where Nyak
Nyak Jiianakumara
When he reached the upper part of Chimytil in Kongpo he found a herd of seven goats wandering through a desolate valley. He ordered his servant Lelmik Woktsen to drive them away, but the latter asked, "What will the owner of these goats say when he arrives? "
Nyak replied, "Where is the owner of the goats to be found in a
desolate valley? Drive them away! " . When the owner, Chim Carok (the "Crow of Chim") learned of thIS he accused Nyak of theft and demanded sevenfold compensation for the goats. Although Nyak gave him sevenfold compensation he re- mained unsatisfied, destroyed Nyak's hermitage, and pursued him with an iron hammer. Nyak ran away and entered a temple. It is said that
703
asked, "Are the translator and his servant well? " To which Nyak replied:
We were doing well in Yamdrok-gang, But GelatOn would not let us be.
We were doing well in the heart of Chim, But hell's own crow would not let us be. We were doing well in Central Tibet,
But Drosechung would not let us be.
Thinking that it was very harmful to the teaching for a translator to be so insulted, Vimalamitra spontaneously taught him the Perfect Prac- tice of Vajrakfla (phur-pa phun-sum-tshogs-pa, NGB Vol. 27), and that of the Blue-skirted One's Cycle [of Vajrakfla) gsham-sngon]. 704 In the Na Cave at Kharcu in Lhodrak the scholar and the translator propitiated VajrakIla together, using twenty-one kIlas of acacia wood. Such was their accomplishment that the kIlas started knocking against one another. At that point, Nyak, who was absorbed in contemplation, brandished his kIla and said, "This is for the Crow. " At once, all the crows in the sky gathered together. Then, he rotated the kIla, saying, "This is for the Crow of Chim. " And a pair of crows arrived from Chim. In anger Nyak brandished the kIla at one of the crows and the bird instantly fell dead. 705
At that Vimalamitra said, "Now you can kill by the power of sorcery, but, I wonder, can you revive by the power of reality? Go ahead and revive it! " But, as had previously occurred in the case of master Jalan- dharipa and his disciple Nyak could not resurrect the dead. Vimalamitra scattered a handful of sand and instantly the crow came to life and flew away. The master said to Nyak, "When you undertake a wrathful rite without first having attained the realisation to 'liberate' the self [of your victim], then, even if you succeed in the rite, it is a great crime. " And then he performed the rite of the "Tie to the Higher Realms" (gnas-lung). 707
Then the deity of Chim appeared in the guise of a white yak, and Nyak "liberated" him first of all. By the power of ritually brandishing his klla he "liberated" Chim Carok and obtained the superior, middling,
met him and offered him a container
full of gold dust. Vimalamitra
604 History: The Distant Lineage ofTransmitted Precepts
The Lineage ofNyak 605
and inferior indications that he had destroyed his life-supporting wolf-
spirit/os along with his servants and slaves, horses and dogs, and kith
and kin, and thus put an end to his race.
While inflicting the same punishment on Nyak GetOn, his own
brother, Nyak developed great compassion, owing to the kindness of master Vimalamitra; for this sort of wrathful rite of occult power is particularly dependent on the coincidence of the indestructible reality of anger. 709
So his intention turned to reality itself and he was completely unable to perform the rite.
