The History of the Sakya Tradition

THE HISTORY OF THE SAKYA TRADITION (Gangs-ljongs mdo-sngags kyi bstan-pa'i shing-rta dpal-Idan sa-skya-pa'i chos-'byung mdor-bsdus skal-bzang yid-kyi dga'-ston)

His Holiness the Sakya Trizin Ngawang Kunga Thegchen Palbar Thinley Samphel Wang Gi Gyalpo The Forty-First Patriarch of the Sakya Order

THE HISTORY OF THE SAKYA TRADITION A Feast for the Minds of the Fortunate

CHOGAY TRICHEN RINPOCHE Translated from Tibetan into French by Yen. Phende Rinpoche and Jamyang Khandro Translated from French into English by Jennifer Stott Introduced and Annotated by David Stott

1983 GANESHA PRESS BRISTOL

Ganesha Press Sakya Thinley Rinchen Ling 27 Lilymead A venue Knowle BRISTOL BS42BY

Copyright c 1983 Ganesha Press No part of this publication may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopy, recording, or any information storage and retrieval system now known or to be invented, without permission in writing froll) the publisher, except by a reviewer who wishes to quote brief passages in connection with a review written for inclusion in a magazine, newspaper or broadcast. British Library Cataloging in Publication Data Thubten Legshay Gyamtsho, Chogay Trichen The History of the Sakya Tradition 1. Sa-skya-pa (SectrHistory I. Title

294.3'923 BQ7666

ISBN 0 9509119 0 9 Printed in the United Kingdom by The Manchester Free Press.

CONTENTS List of Illustrations Introduction Translators Preface

viii ix xii

CHAPTER I The Coming of the Great Sakyapa

1

CHAPTER II The Revelation of Countless Sutra and Tantra. Teachings to the Great Lamas Sachen KungaNyingpo SonamTsemo Drakpa Gyaltshan Sakya Pandita ChogyalPhakpa Dromgon Channa Dharmapala

5 7 16 16 17

20 21 21 CHAPTER ill

The Succession of the Great Holders of the Doctrine Influence of the Sakya Tradition Ngor Ewam Choden and Ngorchen Kunga Zangpo Nalendra and Rongton Sheja Kunzig TbeTshar Tradition Other Important Monasteries

25 25 28 30 33 37

CHAPTER IV The Outstanding Characteristics of this Tradition

Chogay Trichen's Bibliography Notes for the English Translation Glossary

41

44

47 59

LIST OF ILLUSTRATIONS His Holiness Sakya Trizin

iv

The Five Masters

4

Yirupa

9

His Eminence Sakya Dagchen Rinpoche

23

Arya Manjushri

24

Yen Phende Shabdrung Rinpoche

29

Yen Chogay Trichen Rinpoche

35

Yen Karma Thinley Rinpoche

37

ShakyrununiBuddha

40

Arya Avalokiteshvara

57

Une drawings by Jean Veasey

and Sarah Bushman viii

Introduction The publication of this English translation of Chogay Trichen Rinpoche's The History of the Sakya Tradition se.rves as an introduction to the Sakyapa school, hitherto the tradition of Tibetan Buddhism least well-known in the West.1 The Author is eminently qualified for this task, being not only the Head of the Tshar branch of the tradition but, in ~ddition, a renowned tantric master, scholar and poet~ Indeed, Chogay Trichen Rinpoche is recognized as one of the greatest tantric masters alive today. The Sakyapa tradition takes its name from the monastery founded in 1073 at Sakya ('the place of grey earth') in south-western Tibet by Konchog Gyalpo, a member of the Khon clan. This influential family had previously owed allegiance to the Nyingmapa tradition but Konchog Gyalpo studied the theories and methods of the new diffusion of tantras current in eleventh century Tibet. The most important of the teachings which he received from his teacher Drokmi Lotsava, a disciple of the Indian scholar Gayadhara, was the meditational system known as the Path and Its Fruit (Lam- 'bras). In the twelfth and thirteen~h centuries, the Sakya tradition rose to a position of prominence in the religious and .cultural life of Tibet. This was due largely to the endeavours of the five great masters: Sachen Kunga Nyingpo (1092-1158); Sonam Tsemo (1142-1182); Drakpa Gyaltshan (1147-1216); Sakya Pandita (1182-1251)i and Chogyal Phakpa ' (1235-1280). Since that time the tradition and its two principal subsects, the Ngor sub-sect founded by Ngorchen Kunga Zangpo (13821457) and the Tshar sub-set founded by Tsarchen Losal Gyamtsho (1502-1556) have been adorned by the labours and spiritual blessings of numerous illustrious yogins and scholars. Now the Sakya tradition under the compassionate guidance of His Holiness Sakya Trizin (b. 1945), magnificent incarnation of the Khon line, is putting down roots outside Tibet in India, Sputh-East Asia, North America and Europe. The most important doCtrinal and meditational cycle of the Sakyapa tradition is The Path and Its Fruit (Lam- 'bras) orginally enunciated by

Virupa, a ninth century Indian tantric saint. The Path and Its Fruit represents a systematization for practice of the entire range of sutra and tantra teachings given by Lord Buddha. Its most profound spiritual methods derive from the H evajra Tantra. From the time of the fifteenth century master M_uchen onwards, two differing presentations of the Path and Its Fruit have been transmitted side-by-side. The Tshogshay (Tshogs-bshad) is the exoteric presentation of the teaching while the Lobshay (sLob-bshad) is the esoteric preseqtation, containing very detailed and secret points of instruction. The philosophical viewpoint which informs the Path and Its Fruit is the notion of the inseparability of samsara and nirvana (Khorday Yermay "khor- 'das dbyer-med). It is said: 'By abandoning samsara one will not realize nirvana·. Mind itself, the union of luminosity and emptiness, is the root of samsara and nirvana. When obscured it takes the form of samsara and when freed of obscurations it is nirvana. The key to Buddhalfood, the ultimate source of benefit for all beings, lies in this realization. The History of the Sakya Tradition is a work of the chos- 'byung genre-that is to say, a history dealing with the origins and development of a particular branch of Buddhism-in this case, the Sakyapa school. The fundamental theme that underlies this present work and all :works of this genre is the importance of transmission. The Sakyapa tradition, its sub-sects and its array of textual and meditational lineages are the structures through which the transmission of the liberating teachings flow.

This transmission is the movement of knowledge, ·in the form of an immense variety of techniques for direct insight into reality, from teacher to student in unbroken succession. It is precisely this uninterrupted nature ofthe transmission that guarantees its spiritual efficacy. With this point in mind one can quite easily understand the reason why so much attention is paid in this history to details such as each master's receipt of empowerments, textual transmissions, oral instructions and so on. However, this testimony to the unbroken transmission of the teaching is only one of the values present in a work such as this. In this history we are confronted by the magnificent example provided by the masters of the tradition, whose lives were irradiated by the X

insight, compassion and power derived from the practice of the selfsame teachings that are now our inheritance. In contemplating their example we are inspired to emulate them. Perhaps most importantly of all, when we read this history with intelligence and devotion, we receive the spiritual blessings of the Sakyapa tradition. Through the receipt of such blessings our confidence is strengthened, our meditation is empowered, and our life is transfigured. David Stott (Ngakpa Jampa Thaye) Spiritual Representative of Karma Thinley Rinpoche at dharma centres in ~e United Kingdom/ Honorary Lecturer in Tibetan Religions University of Manchester. Sakya Thinley Rinchen Ling . September 1983.

xi

Translator's Preface This English edition of Chogay Trichen Rinpoche's History of the Glorious Sakya Tradition-a Feast for the Minds ofthe Fortunate has been translated from the French version of the book prepared by Ven. Phende Shabdrung Rinpoche, one of the four heads of the Ngor branch of the Sakya tradition, and his wife Jamya,ng Khandro. The French edition was published by Rinpoche's centre, E-wam Phende Ling, in 1978 and it was at Rinpoche's suggestion that work was begun on translating tlle history into English. I would like to thank Ven. Phende Shabdrung Rinpoche and Ven. Karma Thinley Rinpoche, head of Sakya Thinley Rinchen Ling, for their blessings and encouragement in the preparation of this text. I would also like to thank my husband .David Stott for writing the notes to the English text and for checking the English with the Tibetan edition; and Mr. Cyrus Stearns of Sakya Thegchen Choling (Seattle) for providing a copy of the Tibetan edition of the history. J.M.S.

xii

THE HISTORY OF THE SAKYA TRADITION A Feast for the Minds of the Fortunate

The Coming of The Great Sakyapa It is said that in ancient times three divine brothers came down to the land of Ngari Tod, to the north of the King of Sheltsha's territory •. in order to bring merit to beings. The five generations which.follow from Yuring,·the second brother, to Yapang Che are known as the Divine Line of Clear Light. Yapang Che, after vanquishing the bloodless vampire Charing, married Yadruk Silima who bore him a son named Khon Barche meaning: 'he who is born in the midst of the battle'~ The son of this latter, Khon Palpoche, became minister to King Trison in the eighth century C. E. Another son, Khon Nagarakshita, was a close student of acharya Padmakara and one of the seven Tibetan 'probationers'~The ten generations which stretch from Khon. Palpoche to ·the brother Sherab Tsultrim and Khan Konchog Gyalpo were skilled in the 'Ancient' (Nyingma) tantras and obtained realization through the practices of the meditational deities Shri Vishuddha and Vajrakilaya~Khon Konchog Gyalpo studied the 'New' (Sarma)4dissemination of the tantras and founded the Sakya monastery. The Buddha Shakyamuni had prophesied in the Manjushri Tantra that a Sakya monastery would cause the teachings to flowerin Tibet. Another prophesy, by the precious guru Padmakara had concerned the location of this monastery and the· disciples it would attract. Before the monastery was built, four stupas were erected in the ten directions to purify the site and make it an auspicious one. Passing this spot on his way from India to Tibet in 1040 C.E., Lord Atisha (982-1053)5is reputed to have prostrated many times and -made offerings. He subsequently perceived the syllable Hri, seven Dhi syllables and the syllable Hum on the· side ofthe mountain and prophesied that the place would witness one Avalokiteshvara incarnation, seven Manjushri incarnations and one 'Vajrapani incarnation, proving a source of happiness for all beings. It was here, in the Waterbuffalo year of the f1rst cycle (1073) that khan Konchog Gyalpo founded the Sakya monastery, and it is from this time that one speaks of 'the Sakyapas ·. The fame of the lineage with 1

the three excellent names, the Divine Line of the Khon Sakya family, subsequently spread in every direction. Khon Konchog Gyalpo's son, Sachen Kunga Nyingpo, was revealed as an incarnation of A vaJokiteshvara in accordance with prophecies made by Namkha' upa and'others. He was born into this excellent lineage in the male Water Monkey of the second cycle (1092). From his birth, he displayed a great love for all beings and, while still young, he appeared to dis~iple from Kham in the form of the one-thousandarmed A valokiteshvara. His fame as an incarnation of Virupa spread far and wide.

a

He possessed the ten powers6and was able to carry the weight of the teachings. He was the supreme bodhisattva, lord of the three realml and the guide of those searching for liberation. The master of those who had undertak7n to follow the path, he was possessed of an indomitable resolve to liberate all beings, a complete understanding of all the objects of knowledge and was capable of extinguishing all doubt. He received an immense ocean of teachings from his own school and from others. He was able to clarify all obscurities through· practice and debate and, skilled in differentiating the dharma from false doctrines, he ~celled in leading students on the pure path.

2

The Five Masters

4

The Revelation of Countless Sutra and Tantra Teachings to the Great Lamas The key to happiness in all worlds lies in the presence of the noble dharma. Correct dharma is that which conforms to the teachings of the Buddha. Sakya Pandita said:'-There is nobody in the three realms who is more all-knowing than the perfectly accomplished Buddha. It is therefore necessary to adhere faithfully to the sutras and tantras which are the words of the Buddha. To add anything false to the sutras and tantras renders one liable to criticism from the exalted ones. Thus spoke Lord Maitreya in the Uttara Tantra. ' 1 The perfectly accomplished Buddha taught 84,000.teachings at Varanasi, Vultures Peak, Shravasti and other places and ·prescribed remedies to 84,000 types of bad disposition exhibited in the temperaments and inclinations of ordinary students. It is stated in the Abhidarmakosha ofVasubandhu:~· As an antidote to bad dispositions, the Buddha has articulated various teachings.' These teachings comprise: 21 ,000 teachings of the Vinaya Pitaka emph~sizing training in morality as an antidote to the dispositions of greed and desire; 21,000 teachings of the Sutra Pitaka emphasizing training in meditation as an antidote to the dispositions of hate and anger; 21,000 teachings of the Abhidharma Pitaka emphasizing training in wisdom as an antidote to ignorance; 21,000 teachings of the Profound Pitaka as an antidote to all of these three poisons. These teachings can be discussed with reference to~he Hinayana for those who aspire to the narrow path and the Mahayana for those who aspire to the greater path. What are the respective characteristics of these two path~? In the Hinayana, mind aspires to personal peace and happiness and attains _realization through adherence to the path of tJte three trainings~ In the Mahayana, mind aspires to Buddhahood in order to benefit all beings and attains perfect enlightenment through ad5

herence to the path of the six paramitas. 4 The superiority of theMahay ana path over the Hinayana path is due to the five causes which are: practice, motive, primordial wisdom, effort and skillful means; and the two fruits of perfect realization and Buddha-activity . .Within the Mahayana path itself, the Paramitayana, which adopts the causes as the path, is for those who aspire to the causes and the Mantrayana, which adopts the fruit as the path, is for superior students who aspire to the causes and to the fruit. It is said in the Manjushri Mayqjala Tantra: 'This profound and secret Vajrayana was formulated for exceptional students by all the buddhas of the three times'. The Lord of Beings therefore taught the great tantras in this troublesome age possessing the five certainties5 in the blissful form of heruka~ His essential nature never differed from the dharmaka)Ja? However his form was perceived in different ways according to the disposition of individual students. He taught these tantras in Oddiyana, at Shri Dhanakatyaka, at the summit of Mount Meru and many ot~er places surrounded by an assembly of advanced tantric practitioners. In the tantras one achieves self-benefit by visualizing oneself as the deity. The benefit of others is achieved through rituals of consecration. , and empowerment. Although in the sutras and tantras the view to be realized, the fruit to be obtained and the motive, which is bodhichitta? are similar, the tantric path is distinguished by: Its possession of the Profound View9 The means its provides for achieving this realization The ease with which it leads to enlightenment Its suitability for students of acute intelligence. According to the panditas and sages, there are numerous different disseminations of the tantras. The Salcya lineage follows the tradition of the explanatory tantra of Hevqjra. the Vajra Panjara. In this tradition the tantras are divided into four groups: Kriya, Charya, Yoga and Anuttara yoga tantra.10 In summary, all the teachings on the Hinayana and Mahayana by the arhdts, by Maitreya, Manjushri, Vajrapani and others were ~onsigned by the writers, taught by the panditas and practised and carried out by the great sages.

6

Sachen Kunga Nyingpo The great Sakyapa Kunga Nyingpo (1902-1158) mastered all the sutra and tantra teachings originally transmitted by the sages and siddhas in India and current in Tibet in his time. In particular he received the lineages of the Arya Nagarjuna and of the Mahasiddha Virupa. When he was twelve years old, following the instructions of his guru Bari Lotsava, he performed six months of one-pointed practice until Manjushri appeared to him directly and gave him the following .injunctions: •Son of a noble family, If you cling to this life, then you are not a dharma practitioner If you cling to the Wheel of Existence, then you do not possess renunciation If you look onlyto your own interests, then you do not possess bodhichitta If clinging ensues, then you do not possess the view'~ 1 Sachen Kunga Nyingpo then realized in an instant that all the points of the Path of the. Perfections were contained in these teachings. From his teachers Chung Rinchen Drak, Bari Lotsava, Lama Namkha'upa (a disciple of Nyen Lotsava), Mal Lotsava Lodro Drakpa, Puhreng Lochung, Vajrasana, two Nepali panditas, Khon Gyichuwa and his own father, Konchog Gyalpo, he received teachings on Abhidharma, Pramana, Madhyamaka, the Five Dharmas ofMaitreya~2the trilogy of Sems- 'grel, treatises on medicine, sutras and sastras, the four otders of tantras and their explanatory tantras and received the cycles of empowerrnents and teachings of the dharmapalas Panjaranatha and Caturmukha~3Being an emanation of Manjushri, he needed only to hear a teaching once in order to realize its profound meaning. He also received the teachings of Guhya Samaja and Cakrasamvara from the lin-. eage ofArya Nagarjuna.

The Lineage of the Path and Its Fruit Prior to Sac hen Kunga Nyingpo Just as the immense ocean can never contain too much wat.er, Sachen Kunga Nyingpo was not content with mastering purely essential sutra and tantra teachings but also received the profound teachings of Drok-

7

mi Lotsava Shakya Yeshe from his father and Khon Gyichuwa, and instructions in the Lam- 'bras (Path and Fruit) from the Siddha Chobar. This Precious Word of the Path and Its Fruit alone is sufficient to lead beings along the path to Buddhahood. When the Lord of Beingitaught the root tantra of Hevajra, the Two Examinations (rTags-gnyis) he said that one must first practice purification through liberality; then study the Madhyamaka)5then all stages of Mantra;· and, finally Hevajra. In such a manner did the Lord of Yogins, Virupa, siddha ofthe sixth stage and protege of Vajra Nairatmyd~ disseminate the transmission of the root tantra and its commentaries, which are the highest of all the sutras and tantras. In the Praise to the Eighty-Fou,r Siddhas it is said: 'I prostrate to the guru Virupa who separated the waters of the great river and who arrested the course of the sun for the price of a beer'. Virupa was born into a royal family one thousand and twenty years after Lord Buddha entered Nirvana. However, he scorned the prospect of governing the kingdom, taking vows as a novice from the abbot Vinayadeva and from Acharya Dharmakirti at the temple of Somapuri in eastern India. HE!" organized the building of numerous religious artefacts in the monasteries and took monastic vows from Dharmamitra, the abbot of Nalanda Monastery~7 Under Dharmamitra's direction he perfected the disciplines of study and meditation and, having been instructed in the immense ocean of teachings, he quickly became the pride of Nalanda and great abbot of this monastic university. During the day he performed an acharya 's three duties of debate, teaching and composition and during the night he practised meditation on Cakrasamvara ( 'khor-lo bDe-mchog). However, when after 70 years of one-pointed practice he had attained no siddhid 8and negative events were in fact happening to him, he decided that he had no karmic connection with Vajrayana. In this state of mind he threw his rosary into the toilet and ceased deity meditation on the twenty-second day of the last month of spring. On the evening of the same day Nairatmya (bDag-med-ma) appeared to him and spoke thus: 'Noble son, do not act in this way. Pick up your rosary, clean it', 8

The Indian Siddha Virupa

9

and take up your practice again. I am the deity with whom you have a karmic connection and I will bestow my blessings upon you'. The following evening, Vajra Nairatmya appeared to him again in her own mandala of fifteen goddesses. She bestowed the four empowerments19upon him and he then attained the first bhumlgnd· the P~th of Seeing~1 Since he had received the four empowerments the stream of initiation was unbroken. Since, at the time of the empowerment, he had obtained primordial wisdom, the lineage of blessings was unbroken. This was the result of the teaching of Vajra Nairatmya. Virupa then understood that because he had forgotten the teachings of his lama he had mistaken for bad omens those events which in reality signalled the development of warmth~2AI! hindrances and obstacles were naturally liberated and a true understanding of the pathways (rtsa), breath (rlung), and seed (thig-le) of the subtle bod/kose in him. Through this understanding the essential teaching was confirmed. An unshakeable faith in Vqjra Nairatmya, the natural form of the dharmakya, was born in him and he_ was overcome with devotion and respect. He was thus able to receive the four lineages of oral transmission and his wisdom increased in depth each day. On the evening of the twenty-nirith day he became a bodhisattva of the sixth bhumi. The monastic community realized that something extraordinary was happening and grew dubious of his behaviour. Virupa himself declared: 'I am wicked' and, liberated from the realm of conventional behaviour, he left Nalanda Monastery singing: •Alas, noble Sangha!' When he arrived at the river Ganges on his way to Varanasi, the river was too rough to cross and he commanded the waters to sepatate. The waters obeyed. The monks who were following realized that he was a siddhi:nd asked for his forgiveness. Virupa then remained f01; a while in meditation in a forest near Varanasi unconcerned with material needs. At that time Govindachandra, the raja of Varanasi, ~sked for information about this yogin and, unable to ascertain any reliable facts about hin;t, considered it prudent to order that he be thrown into the water, handed~over to the executioner and, finally, buried under a. heap of scrap iron. However, even before thereturn of the raja's envoys, Virupa appeared before him very much alive.

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Faced with this evidence of Virupa's powers, the raja and his entourage were filled with confidence in him and begged his forgiveness. The raja and his subjects consequently entered the path of Vajrayana. Resuming his journey in a southern direction towards Bhimisar, Virupa arrived once rilore at the banks of the Ganges. The ferryman he encountered there refused to ferry him across unless he payed first. Virup~ replied: ·I will give you this river in payment', and making the sign of conjuration he divided the waters for a second time. Then, with a snap of his tingers, he caused the waters to unite once more. The ferryman was Dombi Heruka who subsequently became Virupa's student. Virupa and his student went to Dakinisata to southern India where Virupa consumed a large amount ofbe~r in a tavern. When Kamarupa, the owner of the tavern, asked him when he was going to pay Virupa replied by traving a line across the table and saying: 'When the sun has passed this line, then I will·pay'. Everyone waited_. Virupa had drunk all the beer in the tavern but the sun· had not moved. The people of the country, weak with fatigue, began to panic. Eventually; everyone understood that this occurrence was a manifestation of the great yogin's powers. The raja himself finally paid for the beer and entreated Virupa to allow the sun to resume its course. The sun then set immediately, after three days had passed. In this way, Virupa's reputation for having twice divided the waters of the Ganges and for having stopped the course of the sun spread in all directions. In Southern India at Bhemehasar, Virupa split the lingam of the Hindu deity Shiva and carried out a great number of miraculous actions, thereby establishing many beings on the path. Krishnacharya from eastern India was one of those who became his students. Virupa and his two principal students possessed siddhis which enabled them to accomplish the good of sentient beings. Virupa bestowed his ·blessing upon Dombi Heruka which inspired him to obtain a level of understanding equivalent to his own and sent him east to Rada to convert the Raja Deha, while he himself went with Krishnacharya to Divikoti. There the statue of A valokiteshvara KhasarjJani addressed him with the following words: 'Noble heing, until now your siddhis have benefited sentient 11

beings, but now you must benefit them with compassionate skillful means'. Virupa subsequently founded a temple and a community of monks at Sowanatha and saved the lives of millions of animals by prohibiting sacrifices. He gave the vajra verses of the Path and Its Fruit to Krishnacharya who thereby achieved an equivalent level of understanding. Messengers then arrived to invite him to the country of Oddiyana where he composed the great treatise on The Unelaborated (sprosmed). He later fulfilled Avalokiteshvara 's prophesy and dissolved into a stone statue in his own image at Sowanatha, an event which he had previously predicted. The right hand of the statue displayed the conjuration mudrJ1md this hand was able to transform iron into gold. In26summary, just as no-one .has parallelled the logician Dharmak. irti's ability to uphold the teaching through skill in debate, nor King 'Zl Ashoka' s ability to uphold the teaching through power, Virupa' s ability to uphold the dharma through magical powers is unequalled. In the Manjushri tantra it is said that the coming of powerful beings is prophesied by'ths;:,letter Dhi. Although many take this prophesy to refer to the coming of the glorious Dharmakirti, those who follow Drokmi the translator say that it refers to the powerful yogin Virupa. The Lord of Yogins,' Krishnacharya from the east, was able to send out emanations of himself in various forms. He transmitted this power to the yogin Damarupa from central India who was able to appear in the twenty-four pitha~8and thirty-two sacred places simultaneously while sounding the damarJ~ Damarupa transmitted his teaching to a raja of central India, Sengge Nampar Tsenpa, who attained great realization. He was nicknamed Avadhuti because he was often seen surrounded by children and his own actions were themselves guileless, like those of a child. Later, Avadhuti transmitted his teaching to Gayadhara who hailed from a family of literati. He obtained perfect liberation through the development stage~0 He had many visions of divine emanations and developed the ability to place the vajra and bell in the sky as well as that of transferring his consciousnesf\nto another body. Gayadhara visited the home of Drokmi Sakya Yeshe at Mongkar in Tibet. Virupa' s teaching thus reached Drokmi through the line of oral transmission and 12

the guru prophesied to which students it should be conveyed. The Tibetan prince, Lhatsun, sent three young translators from Drompa Jang: Drokmi, Ling and Tak to India. They were advised to study the root of the doctrine: Pratimoksha (Individual Liberation); the essence ofthe doctrine: Paramitayqna (the way of the perfections); The quintessence 'of the doctrine: Vajrayana (The Way ofthe Vajra).Drokmi

received kkchings from the Nepalese Shantibhadra and from the great paizdita Shantipa, the holder of the eastern door of Nalanda University. He also studied with other panditas from Nalanda, distinguishing himself in textual scholarship and obtained prophesies from A valokiteshvara K hasarpani himself in Divikoti in the south. The great siddha Vira Vajra, a student of Dombi Heruka, gave him the oral instructions of the triple lineage of the Path and Its Fruit and the explanations and empowerments of 240 tantras. He studied these teachings in India for 12 years in all and became nch in all profound and vast teachings. Later, Drokmilotsava was visited in Tibet by Gayadhara who thereby fulfilled the siddha Avadhuti's prophesy that he would teach the entire Precious Word to his chosen student over a pei:iod of three years. Drokmi became a pandita possessing limitless knowledge of the five sciences. Go and.Marpa were among his stud,ents. Possessing both the textual transmission and realization, he ma:stei:ed the stage of .development, the power of emanation, the ability to sit in the sky in the vajra position and the power of 'transference· and entering·. Although these powers should have enabled him to achieve mahamitdrgln one lifetime, due to the faults of his students, it was not until he entered the intermediate stagfthat he realized Buddhahood. H~ greatly revered the essential instructions and therefore,pesitated to impart them. However, his activity was so vast that he' obtained countless students and eighteen lines of t~e Path and Its Fruit teachings developed as a result. His principal student was Seton Kunrik (1030-1118) who served him for seventeen years, made him an offering of his body, speech and mind and received the teaching in the manner of a vase 'without holes'. The blessings of Seton's profound teaching were' .very great and he obtained 200 students who were capable of understanding the meaning of the path and who attained realization. Seventeen of his students re-

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ceived the complete commentaries on the tantras. Out of the eight who received the different versions of the Precious Word, Zhangton Chobar who s~rved him for eighteen years, achieved complete realization yet he never made a great display of it. After the passing of Seton, Sachen Kunga Nyingpo having heard that Seton's student Zhangton Chobar was learned in all the essential instructions, begged him to transmit them to him. Zhangton Chobar consequently taught him the entire Path and Its Fruit.over a period of four summers and winters. Later, in the female Water Hare year, when Sachen was 32 years old, Zhangton gave him the following advice: Meditation is the essence of the Vajrayana. I have not meditatated for that long a time, but I going to show you something that will give you confidence'. He then displayed numerous miracles and spoke the folrowing words: 'If you devote yourselfto practice, you will realize the mahamudra in this life. If you devote yourself to teaching, you will have many students~ However, do not mention the name of the teaching until eighteen years have passed. After that time, you will be totally accomplished in whatever you do'. Sachen Kunga Nyingpo subsequently studied the vajra stanzas each day and the entire path each month. During this time he had an attack of food-poisoning and, as a result, he could not remember the teaching. As the Precious Word was only transmitted orally there was no-one from whom he could gain instruction on it. Since he thought that it would be difficult to obtairr these teachings even in India,. he prayed one-pointedly to his guru who consequently appeared to him. Continuing to pray fervently this time it was the Lord of Yo gins, Virupa, who appeared before him in his dark brown form, surrounded by four disciples and shining like 100,000 suns. This happened in the male Earth Tiger year (1238) when Sachen was 47 years old. Virupa .remained with Sachen for one month during which time he transmitted the whole Precious Word and explanations and teachings on 72 tantras together with their commentaries and empowerments. This teaching was accomplished by means of the six oral instructions. Sachen thus received the four profound teachings. After the stipulated eighteen years had passed, Sachen Kunga Ny14

ingpo ·transmitted these teachings to th~se of his students who were worthy reci~ients. He composed eleven different commentaries on the vqjra stanzas for eleven students who had received teachings on the treatise. As had been prophesied, his three supreme students went to the spiritual lands ofKhechara and to Parvati"in this life through onepointed meditation. Among his other students, the most notable was his son the venerable Drakpa Gyaltshan who obtained the level of ··acceptance'~f the Path of Application. Among his seven heart sons were Gallo, Zhonnu Pal, Niche Palton, Shen Dorseng, Konchog Kharte who were renowned for their learning and wisdom. Sachen Kunga Nyingpo was a man of immeasurable virtue who did not infringe the three vow~in any way and whose uncontrived bodhichitta was all-embracing. As he was able to unite the two stages of meditation he had passed beyond all limitation and overwhelmed his teachers by his practice and ~is faith. He had. realized all the inner signs of accomplishment, encountered the deities and possessed the gift of clairvoyance. His many other attributes included the ability to teach dharma and give consecrations by appearing in many places at once in six different forms. His realization equalled that. of the great Buddhist sages of India. Finally, in the male Earth Tiger (1258) b.aving ·reached the age of 67 years, his four emanations departed .for four pure lands to benefit sentient beings.

Sonam Tsemo (1142-1182) His son, the great pan·dita precious acharya Sonam Tsemo, master of t.he five sciences, was born in the Water Dog year of the second cycle. His birth was announced by dakinil1who wrote the letters 'KH'U SHAMBHI PANDITA DEBAMATI' on the temple door at Vajrasana. In India he was acclaimed as an incarnation ofDutjaya chandra. Sonam Tsemo obtained all the empowerments, explanations and oral instructions from Sachen Kunga Nyingpo. For eleven years he studied with Chawa Chokyi Sengge at Sangphu. His studies included teaching on the Paramita, Madhyamaka. Pramana, Vinaya and Abhidharma. By the time he reached the age of eighteen, his reputation for learning had spread beyond the ~anges and he had mastered the triple disciplhie of 15

teaching, debate and composition. If his practice faltered, he would supplicate A valokiteshvara and other divinities and received direct inspiration from them. He was able to transfer himself at will to certain spiritual lands such as Oddiyana and Potala and attained the highest virtues, reaching the level of a bodhisattva of the second bhumi. In the male Water Tiger year (1188) when he was 41 years of age, the air filled with a pleasant perfume and the sound of cymbals as he was giving a teaching to eighty advanced students, and he obtained the rainbow bod/~anishing in a cloud of light.

Drakpa Gyaltshan (1147-1216) Sonam Tsemo's ,younger brother Jetsun Drakpa was born in the Fire Hare year of the third cycle (1147). He had a great manY teachers, the most important of whom were his father Sachen Kunga Nyingpo and his brother Sonam Tsemo. Endowed with the unceasing inspiration of Arya M anjushri he displayed his profound view and vast activity which encompassed the teaching of the tripitaka and all the tantras. He became a celebrated scholar, saint and yogin who meditated continually, was capable of extinguishing all doubt concerning the profound meaning and who possessed all the outer inner and secret signs of realization. When the famous Khache Panchen (1126-1225), who was skilled in astrology, announced that there was going to be an eclipse of the sun, Drakpa Gyaltshan let it be known that he was going to prevent this eclipse. In order to accomplish this, he stopped the movement of breathmind in the right and left channels of the subtle body and caused the 'red' and 'white' drops to mix in the central channel of the subtle body. The eclipse was prevented by this yogic practice. The pandita declared that this· was just a trick to make him look like a liar and went to visit Drakpa Gyaltshan. Upon his arrival, Drakpa Gyaltshan sprang to his feet and suspended his vajra and bell in mid-air. When he saw thes~( signs which surpassed all understanding, Khache Panchen Shaky a Shri exclaimed: 'Great Vajradhara'. Realizing that this was the most precious of all the vajra holders, he requested the nectar of his teaching. When Drakpa Gyaltshan was 56 and living atthe Nyemo Tsangkha 16

monas·tery, Sachen Kung a Nyingpo appeared to him and explained the Path and Its Fruit to him. Drakpa Gyaltshan wa:; able to bestow blessings by his very presence and had the power to transfer himself to different spiritual lands, although he had to deciine when dakinis invited him to remain. Among his students there were eight whose names were suffixed by Drakpa, three who were great translators, four supreme students who held the teaching of the Vajra Panjara, and countless others such as Mon Vajra Raja. He prophesied that when he was reborn as a cakravarti~mperor in the Gold-coloured World he would realize the majority ofthe levels and paths and would become a perfectly accomplished Buddha after only. three more incarnations.

Sakya Pandita (1182-1251) Manjushri Sakya Pandita was the sone of Palchen Odpo and Drakpa Gyaltshan's nephew. Like the Buddha he made! five choice~before incarnating. He entered the womb in the form of a naga king, his head decorated with precious jewels. During this time his mother experienced a depth oftmeditation previously unknown to her. When he was born, a great light filled the sky and he began to speak in Sanskrit. The physical marks of a Buddh:1which adorned his body signified his incomparable accumulation of merit. These marks were the ushnisha~n the top of his head and one tuft of hair, white as a conch, falling in a curl in the centre of his forehead. His appearance was such that it was impossible for those who beheld him to tear their gaze from his face. He was born in the Water Tiger of the thi.t:d cycle. The inspiration of Manjushri had accompanied him in his 25 incarnations as a pandita. In ultimate truth he was an incarnation of Manjushri as had been prophesied by Tara to the astrologer Khache Panchen. This was recognized as fact by the scholar Tsangilagpt\vhen he saw the numerous marks on his body. In relative truth he studied the teachings in order to guide beings. Whatever the teaching .he understood its meaning immediately and obtained a clear comprehension as to .the status of all objects of knowledge. Since he viewed his lama as inseparable from Manjushri he was able to realize all the internal and external signs~ He received teachings from countless Indian, Nepalese, Kashmiii and Tibetan spi17

ritual friends, becoming a vast' reservoir of wisdom achieved through study, retlection and meditation, and master of all teachings. After taking vows from the pandita Khache Shakya Shribhadra, until the end of his "life, he broke not the smallest rule and like an arhat, he maintained a moral discipline that was pleasing to the Buddhas . .He was praised by .II mundane and transcendental beings and become a saint worth of offerings. He possessed all scholarly and monastic virtues, great bodhichitta and all the qualities of realization. He was therefo~e able to act for the benefit of many beings and his fame spread far and wide. Having studied both Buddhist and non-Buddhist philosophies he furthered the cause of dharma through teaching, debate and composition. His reputation reached the famous Vedantin philosopher Harinanda who, together with five other scholars, cam~ to confront him. Sakya Pandita silenced each of them in tum through his skill in dialectical logic based on the three Pramanaf.4 After his defeat, Harinanda cut his hair as a ma~k of submission and promised to follow the Buddhist .path. Sakya Pandita was the first Tibetan to defeat· Indian scholat·s in debate and his reputation subsequently spread like lightening across India. From the age of nine until passing away at the age of 70, he turned the wheel of dharma each day. Among his disciples were Tshog, Drup and Phak who held the lineage of realization: Lho and Mar who held the lineage of oral instructions: Shar, Nub and Drung who held the lineage ofcommentaries: twenty disciples of all ages who held the #neage ofthe Vinaya;,Lo, Zhang, Rong and Chag who understood Sanskrit and Tibetan; four yogins practising in secret one of whom was Gyatsha Lung; four saintly scholars one of whom was Tsangnagpa; Gyalwa Yangonpa who, along with others, held the lineage of meditation. In addition he had many more scholarly students who held the pitakas. He was a prolific writer and composed numerous treatises on the ten sciences~5 Among these treatises were: The Discrimination of The Three Vows (sDom-gsum Rab-dbye) and The Treasury of Knowledge Concerning Ideal Cognition (Tsh'ad-ma Rig-pa 'i gTer). He wrote many explanatory texts on the sastras and carried out many Sanskrit translations. He is noted as the first to initiate traditional logical enquicy into the three Pramanas and the ten sciences: teachings which, as he him18

self said, had not existed in the Land of Snows prior to this time. The study of the terminology and meaning of the ten sciences in Tibet begins with him. His reputation parallelled that of the great Indian masters Dharmakirti and Dignaga and the qualities of his body, speech and mind spread like a banner for all to see. Consequently, Prince Godan, the Mongol ruler of China, longing to behold his face which glowed like the moon, sent envoys to invite him to China. After concentrated prayer, Sakya Pandita decided to accept the. invitation, with the benefit of his Tibetan students in mind. Prince Godan, immensely rich and successful, was searching for a lama who would guide him on the path of liberation and omniscience. He insisted that Sakya Pandita, the greatest sage in Tibet, should be invited to accomplish this task. As his own lama had prophesied, Sakya Paildita became the supreme ornament in China after his arrival there. Through his unparallelled actions of body, speech and mind, he spread the teaching throughout num~!ous uncivilized lands. He delivered Prince Godan from his illness and the Prince developed great faith in him. However, one day when he was teaching the Suvarnaprabha sutra and had reached the line 'the tortoise has no hair', the Prince and his ministers decided to test him. To this end, the Prince requested a Chinese magician to create a magic temple at the side of a lake and then invited Sakya Pandita to meet him there. In a state of profound meditation, Sakya Pandita blessed the temple by throwing flowers. The magician was consequently powerless-to destroy the illusion. The Prince and his retinue were then tilled with faith and named the temple 'magical temple of the North' (Byang-phy~gs sPrul-pa'i Lha-khang). It can be seen in China to this day in the vicinity of the mountain of Manjushri (Wu-ta'i Shan). When, after some time, Sakya Pandita's Tibetan students begged .him to return, he composed the treatise entitled Elucidating The Thought ofThe Sage (Thub~pa 'i dGongs-gsal) arid sent it to them. In this manner, Sakya Pandita caused the teachings of the Buddha to flourish throughout time and space. In the female Iron Pig year (1251) at theJage of 70, he passed away into the spiritual land of Jo/~hilst residing at the 'magical temple' monastery; having traversed the five paths and the ten bodhisattva bhumis. He became the Buddha Vimala

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Shri as had been prophesied by deities and;gurus. This was later confirmed by Chogyal Phakpa. When a scholar asked him about Sakya Pandita he replied that he had become a: Buddha.

Chogyal Phakpa Dromgon Chogyal Phakpa, the sone of Zangtsha, Sakya Pandita's brother, was born in the Wood Sheep year of the second cycle (1235). As he was a great bodhisattva, he incarnated of his own volition. When he was eight years old, he gave a great teaching on the Hevajra tantra to a thousand monks allowed to use the parasof~7and to thousands of lesser monks. Due to his unique understanding those who listened to his words developed immense faith in him and, from that time, he was termed ·'the Noble One' (phags-pa). He had numerous spiritual friends, chiefofwhom was Manjushri Sakya Pandita. He mastered the inner and outer vehicles, the Kalachakra, and the majority of the teachings known in Tibet at that time, becoming a precious well of knowledge. Sechen, the Mongol Emperor, invited him to China where he carried out great works for the benefit of dharma and the welfare of sentient beings. He ordained thousands of monks each year and in China while he was giving a teaching to 70,000 monks, he handed out gold and other material riches. Through his skill in debate he defeated the nonBuddhist views of the seven masters of Zin-shing, who had previously criticized the Buddha's teaching, and converted them to Buddhism. He also compiled a Mongol alphabet in response to the persistent requests of the king, Gose. In response to entreaties by his Chinese students that he perform a miracle to display the power of the Sakya teachings, he took a sharp weapon and cut off his head and limbs. These five pieces were transformed into the five Buddha families and were seen to send out countless rays of light. On encountering his moral perfection and the works of his body, speech and mind, the king and his retinue developed immense faith in him and he became the formost recipient of religious offerings. He also became the religious and temporal ruler of the three parts of Tibet, as the Buddha had prophesied in the Manjushri mula tantra. He was the first Tibetan lama to become king .and he governed

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impartially as far as the different schools of Buddhism were concerned. Among his disciples were Khang, Nyon and Zhang who held the lineage of his teaching; Ganden and Kund~ay who held the lineage of tantric revelation; Zhang atid kun who held the lineage of revelation of the oral instructions; four disciples who carried out his words and wishes faultlessly; two powerful kings, and six great disciples, one of whom was Dukhorwa. All the Tibetan masters of this period such as Narthang Gyadpa heid him in great esteem and. begged him to give the.m the nectar of his teaching. He excelled in teaching, composition and debate and succeeded in spreading the doctrine. Once in Tsang province as he was giving a teaching to 70,!)00 monks, several thousan4 pitakadharas and 100,000 other disciples, he handed out gold to each person from a cereal bowl. He also gave bodhisattva vows in such a way that the significance of the commitment was unmistakeable. In the Manjushri mula tantra it was prophesied that Chogyal Phakpa would 'illuminate the Buddha's teaching like the sun'.

Dromgon Channa Dromgon Channa, Chogyal Phakpa's brother, subsequently became the religious and secular ruler of Tibet. He was able to resurrect the dead and demonstrated this power on several occasions. He could place religious robes upon a sunbeam as if upon a table and he once shot an arrow into a rock, penetrating it and causing water to flow. He was an emanation of Vctjrapani..

Dharmapala Dromgon Channa's son Dharmapala (b. 1268) was also the religi()us and secular ruler of Tibet but he died at a very early age. After his cremation many relics were found in the ashes and these served as an object of religious faith in Tibet and China. Dharmapala had no descendents. However the guru Yesh_e Jungnay, son of Zangtsha, Sakya Pandita's brother, had flfteen grandsons as Tara had prophesied when he was in China. Tishri Kunlo (1299-1327), the eldest of these grandsons, founded four dynastic houses (bla-brang): Zhicho, Rinchen Gang, Lhakhang and Dunchod of which the last two sub-dynasties have survived. The saintly lama Sonam Gy21

altshan (1312-1375) came from the Rinchen Gangpa dynasty. He perfected the triple activity of study, reflection and meditation and there . was not a single sage in all Tibet who had not studied with him. Among his descendants were numerous scholars and sages such as Sherab Gyaltshan and Dagch(m Lodro Gyaltshan (b. 1332). The Lhakhang dynasty also contained numerous scholars and sages. The surviving dynasty is the Dunchod dynasty which possesses numerous scholars and sages such ·as the great Kunga Rinchen (13491414) who restored both the temporal power arid the spiritual lineage of the Sakyapas, laid down monastic rules and initiated and developed the different methods of textual instruction and meditattion practice. His accomplishments were of great practical benefit to the Sakya doctrine.

His Eminence Sakya Dagchen Rinpoche (b1929) Head of the Phuntshok Phodrang branch of the Khon d1•nasiy of Sakya and founder of Sakya Thegchen Choling in the United States

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In the fifteenth century at the time ofthe master Jamgon Arne Zhab the Dunchod dynasty divided into two sub-dynasties, or palaces (Phodrang): the Dolma Phodrang and the·Phuntshok Phodrang. The present descendants of these two sub-dynasties are Dagtri Rinpoche, the current Sakya ·Trizin and his sons, and Dagchen Rinpoche, his brother and his sons. They possess scholarly qualities and the marks of realization. The dharmapalas are their servants and they are able to transform apparent phenomena into the nine desireable qualities as they wish. In their prophecies, the Precious Guru Padmasambhava and Atisha testify to having seen Sachen Kunga Nyingpo surrounded by emanations of Manjushri, signifying that all authentic descendants of this line would be sai'1tly beings.

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Arya Manjushri

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The Succession of the .Great Holders of the Doctrine Influence of the Sakya Tradition The Five Venerable Masters, having estaolished this new spiritual tradition, . attracted numerous students. These students continued the lineage as sacred gurus who had received all the injunctions of scholarship and practiCe. Subsequently, all those in the succession of the Divine Line have been lords of learning, moral discipline and wisdom. As numerous as the sands of the Ganges they have continued to spread the teaching throughout the Northern Country right up until the present time. This accords with the Buddha's prophecy which stated that the dharma would be very strong in the northern land of Tibet. The numerous students of the five lords of dharma taught in both eastern and western Tibet. The recipients of the nectar of their teaching include the descendants of the Nyingma lines of So, Zur and Nub, Guru Chowang, as well as many great figures of both the oral (bKa '-rna) and treasure (gTer-ma)1 lineages of the Nyingma tradition. In the Kadam School Jayulpa, Chim Namkha Drak and Chomden Rigpe all received their teaching. Lama Chawa Chokyi Sengge, the master of the Prajnaparamita, received· the profound maturing and liberating teachings from the father and son transmission of Sachen Kunga Nyingpo. Dromgen Phagmo Drupa (1110-1170), one of the founding fathers of the Kagyu tradition, spent twelve years serving Sachen Kunga Nyingpo and studying with him. He received the profound teachings and composed the mDzod-mar commentary on the Path and Its Fruit. Karmapa Dusum Khyenpl(lll0-1193) received teachings on the Path and Its Fruit from Pal Gallo and Aseng, disciples of Sachen Kunga' Nyingpo. Mochogpa and Nyenton Bepe Naljor from the Shangpa Kagyu served Aseng and Drakpa Gyaltshan with their body, speech and mind for a long period of time. The omniscient Buton Rinpoche3 (1290-1364) founder of the Bu. tradition, received all the teachings on the mantra practice and philosophy from the Sakyapa lamas Tishri Kunlo and the 25

sacred guru Sonam Gyaltshan. The omniscient Choku Ozer from the Jonangpa4 school held the teachings of Sakya Pandita. Dolpopa Sherab Gyaltshan5(1292-J361), the great Jonangpa master studied Sakya philosophy iu its entirety. The members of the lineage which originates from Shongton Dorje Gyaltshan, a disciple of Chogyal Phakpa, and ends with Zhalu Lochen and Bodong Cholay Namgyal niay also be viewed as Sakyapa masters. If there is any doubt about which school Bodong Cholay Namgyal belongs to, one should refer to his autobiography in which he identifies himself as a Sakyapa. The mahasattva Gyalsay Thogrne Zangpo6 (12451369), Kunchen Longchenpa7 (1308-1363), the greatest master of the Nyingma tradition, and Desri Phagdru all received the Path and Its Fruit teaching from the sacred lama Sonam Gyaltshan. Thongwa Donden?the sixth Karmapa (1416-1453) received all the teachings ofthe great treatises from Rongton Chenpo. Je Rinpoche9(1357-1419) and his two chief disciples, Gyaltshab Darrna Rinchen and Khedrupje, were students of the great Sakyapa Rendawa, being three of seven students to hold the title Rabjampa~0 Khed­ rupje was also one of ten of Rendawa's students to possess the title Master of Ten Texts (bKa '-bcu sMra-wa). Je Rinpoche also received many teachings from the omniscient Rendawa and from Sazang Mati Panchen, both of whom were Sakyapas. Ts
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teaching, debate and composition has flourished in the colleges of all schools up until the. present time. Furthermore, it is noteworthy that those masters known as the six ornaments of Tibet were Sakyapa scholars. These were Yakde and Rongton who were learned in the sutras, Ngorchen Kunga Zangpo and Kunga Namgyal who were learned in the tantras. Go ram Sonam Sengge and Pandita Shakya C~ogden, the fifteenth century masters, learned in both the sutras and tantras. All these 'scholars, and others numerous as stars in the sky t_ogether with countless students shook the body of knowledge to its very foundations in the Land of Snows. The Sakyapas divide the explanation and study ofthe treatises on the Tripitaka into the following six sections: PO.ramiui (The Way of the Peifections) which comprises The Five Dharmas ofMaitreya viz. theAbhisamayaLankiira, the Sutra-Lankiira. the Madhyanta Vibhaga, the Dharma-Dharmata Vibhanga and the Uttarantantra and, in addition, the Bodhisattvacarya-aviitara of Shantideva. Pramana (Logic and Epistemology) which comprises the Pfam?ina Samuccaya of Dignaga, the Pramlina Viirttika of Dharmakirti, the Pramlina Viniscaya of Dharmakirti and the Pramiina Yuktinidhi of Sakya Pandita. Vinaya (Monastic Law) which comprises the Priitimoksa Siitra and the Vinay; Sutra. Abhidharma ('Further Dharma') which comprises the Abhidharma Kosa ofVasubandhuand theAbhidharma Samuccaya of Asanga. Madhyamaka (Middle Way) which comprises the Mulamadhyamaka K'lirikii of Nagarjuna, the Madhyamakavattira of Candrakirti and the CatuhSataka of Aryadeva. Trisamvaraprabheda (Discrimination ofthe Three Vows) which comprises the Discrimination ofthe Three Vows of Sakya Pandita. These eighteen topics, known as the Eighteen Famous Topics are studied in the monastic universities. On graduation one can either obtain the degree of Kazhipa, Kachupa or Rabjampa. It has been possible to study this ocean of textual tradition up until the present time in all the great monastic universities of Tsang, U and Kham within the Sakya school. Similarly in the Ngor, Dzong, and Tshar schools, every effort

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was made to keep the banner of practice flying and, to this end, many different empowerments, textual transmissions and oral instruction of the four orders of"tantra were given. Many practitioners consequently obtained great powers such as the rainbow body. These practitioners include Sonam Tsemo, the mahasiddha Thangtong Gyalpo and other siddhas, as numerous as a flock of migrating birds, al.l of whom displayed the marks of realization. These great beings who held the teaching concentrated all their thoughts on the Buddhadliarma and founded countless monasteries which shone like jewels upon the ocean and whose monks preserved the pitakas.

Ngor E-Wam Choden and Ngorchen Kunga Zan gpo The principal seat of tantric learning, Ngor E-wam Choden was founded in the Earth Bird year of the seventh cycle (1429) by Ngorchen Vajradhara Kunga Zangpo, one of the 'two Kungas learned in tantra'. The coming of this great Kunga was prophesied by the Buddha in the 'phags-pa dGe-ba 'i rTsa-wa sutra and in tlie Yongs su 'dzin-pa 'i sutra. Ngorchen Kunga Zangpo was born in the Water Dog year of the sixth cycle (1382). His incomparable wisdom of hearing, reflecting and meditating led him to develop the triple activity of teaching, debate and composition in the manner of a second Buddha. He gave the precious word of the Path and Its Fruit eighty times and the Vajra Mala teaching sixty times. The empowerments, teachings and oral instructions he gave are beyond enumeration. His moral discipline was such that he was asked to dispense monk's vows and more than ten thousand times, and he is known as 'the Vajradhara of our era of discord'. He had countless students who attained realization and in whom the qualities of scholar and sage were united. The upper and lower regions of Tibet swarmed with the many monasteries he had established. The first holder of the throne of Ngor E-wam Choden was Muchen. From the time of the first abbot Muchen to the present when the heads of'the four palaces share the t~rone, there have been 69 abbots. The Path and its Fruit has been transmitted every year without exception. by the lama holding the throne. The Ngor monastery comprised approximately five hundred monks in permanent residence and num28

erous others who came to receive the teaching on the Path and Its Fruit from all areas of Tibet. Another Ngorpa seat was Tsedong, founded by Jamyang Namkha Tashi in the female Earth Bird year of the eighth cycle (1489). Control

Yen. Phende Shabdrung Rinpoche (b. 1934) one of the four heads of the Ngorpa ·branch of the Sakya tradition, and founder of E-wam Phende Ling in France

of this monastery was assumed by the Dunchod Dynasty. Great beings such as Trichen So~am Lhundrup visited it from time to time. Vajradhara Ngawang Lodro Zhenphen Nyingpo Dampa Rinpoche, the great twentieth century abb~t of Ngor, gave the teaching on the sLob-bshad of the Precious Word there.

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Nalendra and Rongton Sheja Kunzig The Nalendra monastery in Phenyul was founded by the omniscient Rongtonpa Sheja Kunzig, one of the six omam~nts of Tibet, in the Wood Hare year of the seventh cycle (1435). This great lama was born in the eastern country of Gyalmo Rong in 1367. He is recognized as an authentic emanation of Ayra M aitreyanatha by the various prophecies made about him and because he gave teachings in a way which resembled Maitreya. He is also recognized as- the incarnation of numerous panditas from India and Tibet, including Kamalashila~1 having said that he recalled this particular incarnation. He was learned in numerous texts, his main teachers being Yak Mipham Choje, various Tibetan scholars and Indian panditas. From the age of 22 until the age of 84, ~e dispensed the teaching with a clarity that delighted scholars. His students included four pillars of the doctrine, eight ornaments of the doctrine, three students whose level of understanding equalled that of their teacher, seventeen students who clarified the doctrine, four students, who achieved great fame and about six thousand students who were guardians of the tripitaka. In debate, he never lost the thread of the argument and he brought great powers of profound teaching and logic to any discussion. Of the many scholars in Tibet at that time, he was the most skilled in debate and. could not be faulted. He was a 'liberating mine of wisdom'. He de¢o~strated his skill in the triple activity of teaching, debate and composition in the numerous monastic universities such as that of Sang-phu and the entire assembly of scholars and sages in the Land of Snows honoured him with the name Rongton 'the Lion of Speech'. He composed numerous treatises on practice, extraordinary commentaries on forty great works as well as eulogies, explanations of various teachings, commentaries on the tantras, and resumes on the significance of sixty treatises. He was the author of more than 300 works, and embel·Jished the Buddha's teaching with the garlands of his composition. He manifested the truth of the dharmat1J by his power of emanation and resurrection of the dead and his ability to fly like a bird. It is made clear in his biography that he possessed all the marks of one who has realized the sixth bhumi. At the age of 84, he departed for the paradise of 30

Tushita as he had previously prophesied. His body was subsequently mummified. His heart-son, the onniscient Tashi Namgyal, gave teachings 32 times a day to different groups. He taught spontaneously, not finding it necessary to prepare any explanations the night before. In debate, he 'pitted his wits' against numerous scholars and always emerged victorious. He possessed the qualities of both scholar and siddha. From the great Rongton to the seventh abbot, a period of twenty years, there were approximately two to three thousand monks in the forty-five houses at Nalendra. After this first period, numerous obstacles arose and the number of monks fell to a thousand. When the monastery reached its lowest ebb, Dagchen Lodro Gyaltshan invited Khyenrab Choje Rinpoche, an eminent sage who possessed the direct lineage of the Kalachakra empowerment from Vajra Yogini to become the eighth abbot of the monastery. From that time until the present day the number of monks has never dropped below four hundred. This was a college where the sutras and tantras were both taught and practised. From Khyenrab Choje Rinpoche to Rinchen Khyentse Wangpo there have been eighteen holders of the Nalendra throne, all from the divine family of Che. The teaching lineage comprises twenty-six in all. Khyenrab Jampa's brother, the ninth in the line of the eighteen holders of the throne, was the fourth incarnation in the Zimog line~3 At Nalendra there was a college devoted to debate and a college devoted to the practice of the tantras. There were many who displayed signs of realization as a result of their tantric practices. This monastery remained the most important seat of sutra and tantra studies right up until the modern era. It contained a great assembly hall large enough for 700 monks, two monks' colleges, five houses and three palaces; Its affiliated monasteries, were numerous and ranged from Tsang to Amdo. The Tsang Deyul Kyetshal monastery was founded in the Earth Serpent year ofthe eight cycle (1449) by Jamchen Rabjampa Sanjay Phel a disciple of the great Rongton. It became a great centre for the teaching of metaphy~ics and had a college devoted to the three bases run by Jamyang Kunga Chozang, a disciple of Jamchen. Thus the great assembly of his students spread in all directions. 31

Among this great assembly of students was the omniscient Gorampa Sonam Sengge the great sage learned in the sutras and tantras. In the Earth Mouse year of the eighth cycle (1478), he restored the Tanag Thubten Namgyal Ling monastery in Tsang to prosperity. This great Lord of Dharma was born in the Earth Bird year of the seventh cycle (1428). His teachers were the great Rongton and his students and Ngorchen Kunga Zangpo. He reached the pin~acle of knowledge, spread the writings of the venerable patriarchs of the Sakyapa, established a college at the great temple monasteries of Sakya and a great many other monastic universities in addition to this. One of Gorampa's principal disciples, Thuje Palzang founded the Zay Thubten Yangchen monastery which was directed by Yangchen Palzang an1 Panchen Ngakcho. Pandita Bumtrak Sumpa, one of Jamchen Rabjampa's principal students, founded the Nyengo Jago Shong monastery. Ngodrup Palbar, one of Jamyang Kunga Chozang's principal students, founded the Chokhor Lhunpo monastery. Panchen Lhawang Lodro founded the Zhayri Kyetshal Ogma monastery. This was a great college of metaphysics which had six subsidiaries, each of which flourished in turn. Donyod Palway founded the Selung monastery which was directed by Panchen Shakya Chogden one of Rongton's principal students. Selung developed a great college of metaphysics which became known as Thubten Serdochan. Panchen Shakya Chogdeit restored the monastery of Langri Thangpa, the twelfth century Kadampa master in the Phenyul area. The Zangden Chode monastery in Tsang was founded by the venerable Kunpang Chodrak and it contained numerous abbots who ~ere Pitaka-dharas. Each year this monastery and its subsidiaries met for practice and teaching on the sutras and tantras. thereby preserving the old tradition. The monasteries of Muchen Khorlo Dompa in the·area of Mu were Samling Takmo Ling and others. The Tsang Myangtod Shelkar Gyantse dharma centre in Tsang was founded by Rabten Kunzang. It contained sixteen different colleges and flourished up until the present era. In the same region were the morasteries of Rendawa, Sazang Mati, Tagtshang Lotsava and Sherab Rinchen. The Gangkar Dorjeden monastery in the U province was founded by the Master of Tantra, Kunga Namgyal in 1464. This master, born in 1442 was an unparallel-

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Jed scholar and saint. At Gangkar Dorjedan he established the tradition of recitation of different mandala rituals in accordance with the four orders of tantra and the tradition of religious dance. He was protected by the dharmapalas and was famed for his magical power. The Sakya Dzong lineage has been uninterrupted and their tradltion of liberation teaching remains unbroken in the present era. The glorious Samye monastery was established by the abbot Shantarakshita, the acharya Padma and the monarch Trisong. Detsun in the eighth century and subsequently restored by Sakya Pandita, Sonam Gyaltshan and Ngakchang Sakya Chenpo. The abbot of Samye was customarily chosen by the Sakyapas. The Kyid Shong Rawa monastery was directed by Tak Kunga Paljor. This monastery had two branches, the Dophud Chokhor and the Shelgong branches which were both established by Shelgrong Panchen Lodro Chokyi Gyalpo, student of the great Rongton. The omniscient Tashi Namgyal founded the college at Dakpo. Khyenrab Choje founded the Nyemo Cham monastery and Gazi Shakya Lodro founded the Namgyal Serkhand monastery. At the Dathang monastery where the great Uttaratantrashastra master, Dapa Ngonshe resided in the twelfth century, Khaywang Tenzin. Phuntshok later developed the Sakya, Ngorpa and Tsharpa streams of dharma. Khache Panchen founded the Dachi Tshongday centre. Many other monasteries, too numerous to mention, were established in the U and Tsang provinces. These monasteries were 'like garlands of suns, moons and stars', rejoicing in the Buddha's teachings.

The Tshar Tradition The Dar Drangmochen monastery in Tsang was the residence of the Tsharchen Vajradhara Losal Gyamtsho (b. 1494). Great beings 'masters of the ocean of sutra and tantra' directed this monastery from the time ofTsharchen himself to the great abbot Ngawang Losal Phuntsok. The abbot Yolwo Zhonnu Lodro, student of Tsharchen, founded the Yarlung Tashi Chode monas~ery. Directed by unparallelled incarnations, it became a great college of study and practice. The Tsharpa tradition was famed for its transmission of the Thirteen Teachings of Gold (gSer-chos gCu-gsum)~and teachings on the greater and lesser Mahakala. The teachings had been ~ansmitted through 33

Ngorchen and his principal disciples and through the divine Khon line. They were passed on without interruption until Vajradhara Lodro Gyaltshan gave them to Doringpa Kunpang Chenpo who received them in the manner of a vase 'without holes'. He 'held aloft the banner of victory in practice' whilst in solitary retreat at Kha'u Drakdzong and obtained the summit of realization. Among Doringpa's numerous disciples, the Tsharchen dharmaraja, Losal Gyamtsho was the tree of life of the doctrine of the oral lineage. He was born in 1494 and came to possess all the virtues of scholar and saint. He took monk's vows from the omniscient Gendun Gyamtsho, the third hierarch of Drepung, and studied courses in m~taphysics at the great monastery ofTashi Lhunpo where his.flawless understanding resembling that of Shantideva, exhausted the other scholars. Through dint of prayer he saw Vajra Yoginiwho commanded him to go to Kha'u Drakdzong where he would receive the oral lineage of the esoteric teachings from Doring Kunpang Chenpo. Tsharchen also subsequently received countless other profound precepts. Through his practice he obtained the signs of warmth of the Path of Application. Since Vajra Yogini was his guardian, he obtained high levels of realization at Trophu, Srinpori and in Phenyul. At Zhalu he ascended the throne of Buton Rinpoche. He studied with sixty-three masters of the 'Ancient' (Nyingma) and 'New' (gSar-ma) traditions without sectarian bias and received all the profound teachings on practice that existed in the Land of Snows at that time. Tsharchen became the second 'Vajradhara of our age of discord', having countless students in all schools. His two principal students were Khyentse Wangchuk and the omniscient Ludrup Gyamtsho who maintained the Tsharpa lineage. Furthermore, many of his students obtained the siddhi of 'co-incidence' (gzung· 'jug). In this way they held the uninterrupted stream of precepts of the Tsharpa tradition. Gonpo Sonam Chogden was the spiritual son of Khy~bdag Wangchuk Rabten who was himself a direct student of Tsharchen. His two principal students were Khyabdag Zhaluwa and the great fifth Dalai Lama, Ngawang Lozang Gyamtsho (1617-1682). This was an epoch of degradation for Tibet. After a difficult period, however, the great fifth Dalai Lama was established as ruler and was able to govern during a

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period of restored peace. He received detailed teachings on the slobbshad of the Precious Word and related works of the Cycle of the Path (Lam-skor). The slob-bshad of the Path and Its Fruit then became his principal practice. He composed a guide to it and compiled and published biographies on the four Tibarpa lamas. In order to spread the profound teachings of the slob-bshad, the fifth Dalai Lama invited Zhalu Khenchen to come and teach it while he furnished provisions and

Ven Chogay Trichen Rinpoche (b.I920) Head ofthe Tsharpa Branch oftheSakya Tradition

offerings for the teacher and students. He contributed much towards the dissemination of this teaching, especially in the South. Chogay Khenrab Jampa, the abbot of Nalendra, and Sachen Kunlo, two of the four principal lamas, were among the students who received 35

the teaching on this occasion. It is as a result ofthe religious activity of these four masters that the oral lineage of the sLob-bshad of the Path and Its Fruit still survives today. It is as a result of the efforts of the great fifth Daiai Laina that the Sakya and Ngorpa teachings have also flourished within the different schools in Tibet.

Other Important Monasteries Lhundrup Teng, a monastery in the Dege region of Kham was founded by the great siddha Thangtong Gyalpo and the dharmaraja Tashi Chadyon. This great monastery included famous colleges of practice and teaching as well as an important library and printing press where the bKa ·- 'gyur. bsTan- 'gyur and various collected works were published. Approximately 1700 monks lived there in permanent residence, Lhundrup Teng was the spiritual ct:adle of numerous scholars, amongst whom was the great Zhuchen Mahapandita Tshultrim Rinchen. The Sakya, Ngorpa and T:sharpa traditions oftextual recitation were all maintained there. Jamyang Khyentse Wangpo (1811-1892), the 'second Munindra of this period of defilemen(, brought together the different sadhanas in 'The Collection of Sadhana · (sGrub-thabs Kun-btus). In general, he propagated the non-sectarian (ris-med) teachings of all schools laying particular emphasis on the teachings of the Sakya. Ngor and Tshar. His student Sangdag Lotcr Wangpo received all the teachings on Pramana, Madhyamaka. Paramita, Abhidharma, Vinaya and the Trisanzvara from the great abbot ofTanag, Mipham Sengge Rabgyay and Ngawang Lekdrup Ponlop, the master of ceremonies at Ngor Ewam Choden, thus following the tradition of the venerable patriarchs of the Sakya lineage. He compiled the commentaries on the five groups of treatises and contributed much to their dissemination: Loter Wangpo also brought together the secret teachings on all the texts on the great empowerments, guides, textual transmissions, oral traditons and commentarial explanations of the tantras. These works were united in thirty-two volumes under the title 'Collection of PreCious Tantras · (rGyud-sde Rinpo-che K un-ht us) and the survival of the tradition, intact, was thus ensured. He also compiled seventeen volumes oh the sLob-bshad of"the

36

Path and Its Fruit and did much to spread these teachings throughout Tibet. Loter Wangpo's chief student was the saintly being, Lord of the Mandala, the Vajradhara Ngawang Lodro Zhenphen Nyingpo. He taught the Path and Its Fruit in Tsang and had a great following of students, many of whom are active at the present time.

Ven Karma Thinley Rinpoche (b . 1931) MasteroftheSakya.and Kagyu Traditions of Tibetan Buddhism and Head of Sakya Thinley Rinchen Ling in the United Kingdom

The Khyentse incarnation Chokyi Lodro (1894-1959) founded a col-

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lege at Dzongsar Tashi Lhartse in the Dege area. The teachings of the £ighteen Famous Treatises of Sakya were studied here. In the context of the non-sectarian (ris-med) movement, he founded a retreat centre whose tradition was mainly Tsharpa. There were many monasteries in the Dege area. The Tromdogon monastery in the Trom region was founded by Gyalway Jangchub and housed more than one thousand monks. The Dondrup Ling monastery known as 'the second Ewam' in the Ga region was founded by Jampal Dorje. Its teaching and practice colleges were well-known for their flawless discipline. Approximately fifteen hundred monks resided at this monastery. Jamgon Ngawang Lekpa (1864-1941) the student of Jamyang Khyentse, Jamgon Kongtrul1~nd Jamyang Rinchen Dorje, the great abbot of Thartse, 'reached the other shore of the ocean of treatises' and, having achieved perfect one-pointedness in his meditation practice, encountered the Lord of Dharma, Sakya Pandita, who advised him whenever he needed guidance concerning the meaning of a teaching. He perfected the ,study and practice of the Path and Its Fruit and achieved the level of coincidence in tpis very life. Together with Mahapandita Ajam Rinpoche, the Dezhung incarnation, he turned the Wheel of Dharma in the Ga Tharlam monastery which was known as 'the second Akinistha'. There were twenty-one N gorpa monasteries in the Ga region, the most important of which were Thubten Gon and Tridar Kalzang Gon. There were also numerous monasteries in Kham and Amdo. These included such places as Dzachuka, Trehor, Nangchen, Markham, Drakgyab, Lithang, Darmdo, Yonu, Minyak Nyagrong, Tsharong and Gyarong. The Dhiphu Choje monastery in Amdo Ngapa was founded by Chodrak Zangpo. A great college devoted to the study of sutra and tantra which comprised more than one thousand monks, flourished there. It was surrounded by one hundred and eight satellite monasteries. In summary, there were many thousands of Sakyapa monasteries which flourished from Ngari in western Tibet, Nepal, Ladhak and India to China in the East.

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Buddha Siiakyamuni

40

The Outstanding Characteristics of this Tradition Shakyamuni Buddha said: 'Noble monks and sages, you should practise this teaching which can be likened to pure gold not because of your devotion to me but because you have examined it thoroughly'. The great founders of the tradition have therefore never acted as if the sutra and tantra teachings were simply a commodity to be sold to the masses. Their lineage which originates from Buddha Shakyamuni and Buddha Vajradhara was disseminated by great panditas and masters of realization who first contemplated the meaning of its teachings and then actualized them. Furthermore, these great sages, not content with mastering one tradition, endeavoured to master all sutra and tantra lineages. This tradition became a repository of the completely perfect doctrine, and all those who studied the teachings skillfully realized that it was impossible to exhaust their significance. The practice of the triple activity of teaching, debate and composition figures prominently and the many scholars and sages who preserved the lineage served as a tree of life to the doctrine which it contained. Their practice was unwavering and they observed every detail of the three baskets and practised every aspect of the thtee trainings. Through the composition of treatises and commentaries such as the Discrimination of the Three Vows (sDom-gsum Rab-dbye) of Sakya Pandita, they highlighted the distinction between the three kinds of vow and true and false dharmas. In Sakya Pandita's Elucidating the Thought of the Sage (Thub-pa"i dGongs-gsal) the root intention of the sutras and tantras is carefully explained. Sakya Pandita first distinguishes between the different groups of teaching and then, in order to demonstrate their non-contradictory nature, he systematizes them all into one method. The essential surra and tawra teachings were transmitted iri an unbroken lineage and the holders were therefore worthy of the confidence of the thousands of scholars who studied their teachings. 41

The precious oral lineage of the Path and Its Fruit, adorned by the four characteristics is particularly distinguished by being based on the root treatise of esse.ntia/ instructions and by its completeness which makes it unnecessary to study other tantras. When one studies the Path and Its Fruit one becomes aware of the great depth of the teachings and when one practises it one reali:?:es that there is no other teaching in which the path to enlightenment is so complete. Through the practice of the inseparability of the ground, path and fruit, the profound meaning of all the tantras is immediately revealed and one develops the capacity to transform defllements into wisdoms and obstacles into powers. With the onset of auspicious internal signs, realization of all the Path and Its Fruit teachings becomes a certainty. The possessor of the three vows must guard the vows and pledges as he would guard his own life. Through practising the four empowerments at each of the four periods of meditation the continuity of the stream of initiation will be preserved and the eminent nature of this teaching will be realized. Scholars and sages from all schools are accustomed to saying that the continued daily practice of Hevajra protects the Sakyapas from the fourteen root downfalls1and that such practitioners are thus assured,· at the very least, of reaching enlightenment within sixteen lifetimes. Furthermore, the great sages of the past kept secret whatever signs of realization they experienced. The word 'Sakyapa' has a special significance. The venerable Drakpa Gyaltshan said: 'White. earth resembling a lion's face Glorious Sakya resembling a lion's body There, the desires ofthe six families (of beings) are fulfilled And, there, is the dwelling place of Lord Vajradhara'. Thus, the name of the place is also used to signify the practitioners.

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Chogay Trichen Rinpoche's Bibliography sTan-pa 'i rGya·mtshor 'jug-pa 'i gru-chen* ( general history of Buddhism)- Ngorchen Konchog Lhundrup Me-tog gSar-pa 'I Do-shal* (a history of Buddhisrn)-rTa-nag rnKhanchen Chouam bsTan-rtsis-Kunkhyen Ludrup (a disciple of Tsharchen Losal Gyamtsho) Rin-clzen mDzes·pa 'i Phra-tshems (on the Six Sections of Textual -Khenchen Ngawang Chodrak Study) Sa-skya 'i gDung-rabs Tshig-bcad-ma (the Lineage of Sa-skya in verse) Ngorchen Konchog Lhundrup Ngo-mtslzar Bye-bu 'i Bang-mdzod (an account of the Sakya Lineage)J arngon Arne Zhab Lam- 'bras Clws- 'bywzg-larngon Arne Zhab bDe-mchog Clzos- 'byung-Jarngon Ame Zhab gSang-:dus Chos· 'byung-Jarngon Arne Zhab gShed-skor Clzos- 'bywzg-J arngon Arne Zhab mGon-po Chos- 'byung*-Jarngon Arne Zhab n,zGon-po Chos- 'byung*-Tsharchen Losal Gyamtsho Lam- 'bras Chos- 'byung-Ngawang Chodrak bDe-mchog Chos- 'byung-Ngawang Chodrak gShed·skor Chos 'bywzg-Ngawang Chodrak mGon-po Chos· 'bywzg-Ngawang Chodrak dMar-po sKor-gsum gyiLo-rgyus-Ngawang Chodrak Na-ro mKha 'spyod Byin-brlabs kJ. i mTha '-bsdoms Lo-rgyus-Zha!u Losa!Tenchong rNa!- 'byor-ma bLa-ma brGyud-pu 'i Lo·rgyus (a history of the guru lineage of Vajra Yugini)- Thukwan bsTwz-pa rGyas-pu 'i Nyin-byed* (a history of the Lam- 'bras sLobbshad lineage)-Tshar Khyentse Wangchuk

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Ngo·mtshar Chu·gter 'phel·ba'i Zla·ba (a list of contents of the bsTan· 'gyur)-Dege Zhuchen Pandita bsTan·pa sPyi'i gDan·rabs Chos· 'byung (a general history of Buddhism)-Jamyang Khyentse Wangpo

N.B. * indicates available in India at the present time.

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Notes for the English Translation Introduction 1. For another history of the Sakyapa tradition in English please see Sherab Gyaltsen Amipa A Waterdrop from the Glorious Sea Tibetan Institute, Rikon, Switzerland 1976. 2. One of his works has been translated into English by David Pa.ul

Jackson. Please see Thubten Legshay Gyamtsho Gateway to the Temple Ratna Pustak Bhandar, Kathmandu, Nepal, 1979.

Chapter I 1. In Tibetan 'khon bar-skyes. 2. The Seven Probationers (sad-mi bdun) were seven scions of the aristocracy chosen by the abbot Shantaraksita to be the first Tibetans to receive monastic ordination. 3. Shri Vishuddha (Tib: dPal Yang-dag) and Vajrakilaya (Tib: rDo-lje Phur-pa) are two of the eight meditational deities of the Mahayoga tantra c!~ss known collectively as 'the eight words of practice'. The empowerments and meditational practices relating to these deities were introduced into Tibet in the eighth century by Guru Padmakara (Padmasambhava) and since this. time they have formed an imJ?ortant part of the spiritual curriculum of the Nyingma (rNying-ma) ~~d; 4. The 'New' (gSar-ma) dissemination of the ~antras beg~n in the tenth century when Lotsava Rinchen Zangpo (958-1051) and other scholars devised new canons of translation technique, emphasizing etymological precision in place of the somewhat free style of the 'old' translation (rNyingma) school founded by Guru Padmakara, King Trison Detsun and Abbot Shantarakshita. The Sakya, Kagyu and Kadam traditions, all three of. which arose in the eleventh century, focussed upon the new tantric cycles introduced at that time from India and translated according to the new techniques. 5. Atisha (982-1053) the great Indian Buddhist master who spent the

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last thirteen years of his life in Tibet. Atisha, himself the disciple of many of the most eminent figures in Indian Buddhism, laboured in Tibet to establish a gen6ral understanding of the interdependence of all Buddha's teachings both sutra and tantra as evidenced by his most famous work Lamp ofthe Path ojEnlightenment. Subsequently his student Dromton ('brom-ston) (1003-1064) founded the Kadam (bKa·gdams) sect through which Atisha's teachings were transmitted. 6. The Ten Powers (sTobs-bcu) are possessed by bodhisattvas at an exalted level of spirituality. They comprise: power (1) over the length of life; (2) mind; (3) necessities; (4) karma; (5) birth; (6) creative imagination; (7) resolution; (8) miracles; (9) knowledge: (10) presentation of dharma. 7. The Three Realms comprise the totality of samsaric experience categorized as the desire realm ( 'dod-pa ·; khams), the form realm (gzugspa 'i khams), and the formless realm (gzugs-med kyi khams).

Chapterli 1. For the quotation from Mahayanottaratantrashastra vide. Theg-pa Chen-po r.Gyud bLa-ma ·; bsTan-bcos f. 40b. 2. Vasubandhu, author of the Abhidharmakosha, lived in India during the third century C.E. Originally an erudite scholar of the Sautrantika sect of Hbzayana Buddhism, Vasubandhu was subsequently converted to'the Mahayana by his brother, the Yogacara philosopher Asanga. 3. The Three Trainings are: morality, meditation and wisdom. 4. The Six Paramitas or 'perfections' are giving, morality, patience, energy, meditation and wisdom. For a Sakyapa treatment of these please see Sakya Pandita's Thub-pa 'i dGongs-gsal f.f. 16B-67A. 5. The Five Certainties of the Sambhogakaya are certainty of realm, teacher, followers, dharma, and time. On these see the Sangs·rgyas rDo-rje 'chang-gi rNam-par Thar-pa by rMo-Icogs-pa the great twelfth century Shangs-pa bKa '-brgyud Iineage~holder. 6. Heruka (Tib. Khrag-thung) is the name for the wrathful and semiwrathful male meditational deities of the talltras. 7. Dharmakaya (Chos-kyi sku truth body) is the principal body of the trikaya (the three kayas) of Buddhahood. The dharmakaya is the ultimate modality of buddhahood-formless, unborn, undying mind. The

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sambhogakaya (long-spyod rdzogs-pa'i sku enjoyment body) and nirmanakaya (sprul-pa'i sku emanation body) comprise the rupakaya (form body gzugs-kyi-sku) the means of communication with others. 8. Bodhicitta (Tib: byang-chub kyi sems): the thought of enlightenment. The relative bodhicitta is characterized by the compassionate resolve to attain Buddhahood for the benefit of all beings and the application of this resolve in spiritual practice. Ultimate bodhicitta is the insight ili.to the fundamental emptiness (skt: Shunyata; Tib: stong-panyid) of all phenomena. 9. The Profound View: In this context it signifies the view of 'the inseparability of samsara and nirvana· (khor- 'das dbyer-med). 10. The Four Groups ofTantras: For a detailed discussion of this please see SonamTsemo's rGyud-sde·spyi'i mam par gzhag-pa.

11. This verse is the root of the cycle of teaching subsequently known as Partingji·om the Four Attachments (Zhen-pa bZhi-bral). which has assumed a position of great importance in the spiritual curriculum of the Sakyupa school. Guides to meditation on the teaching were composed by such masters as Jetsun Drakpa Gyaltshan, Sakya Pandita. Ngorchen Kunga Zangpo and Sonam Sengge. Please see volume 6 of Jamgon Kongtrul's gDams-ngag mDzodfor examples of this genre. An English translation of some of these texts has been published by Sakya Tenphel Ling, 9, Topaz Road, Singapore 1232. 12. "The Five Dhurmas of Maitreya (Byams-chos sDe-INga) comprise the Mahayunasutralamkara, the Mahayanottaratantriisastra, the Dharmadlwrmatavibhanga, the Abhisamay7ilamkiira and the Madhyc7ntavihlwga. They were composed by the third/fourth century philosophical savant Asanga, under the inspiration of Maitreya. 13. Dlzarmapala (Tib: Chos-skyong): A class of deity either transcendental or mundane whose function is to protect the practitioner from external and internal obstacles. The transcendental dharmapalas embody the four enlightened activities of pacifying, enriching, integrating and destroying. Particular dhurmapa/as, predominantly different forms of Malwka/a (Nag-po Chen-po), have come to be associated with the various traditions of Buddhism in Tibet. The two principal dharmapalas of the Sakya tradition, Panjaranatha (Gur-gyi mGon-po), and Ksetrapala (Zhingskyong) were known as the 'greater' and 'lesser' 49

Mahakalas respectively.

14. Hevajra Tantra: For an English translation of the Hevajra Tantra please see D.L. Sneligrove The Hevajra Tantra Vols 1 & 2, Oxford University Press, London 1959. 15. Madhyamaka (dbU-ma): The Madhyamaka (Middle Way) is the Mahayana philosophical school established by Nagarjuna and his disciple Aryadeva who lived about the beginning of the Christian Era. The central concern of the school is the emphasis on the view of emptiness which sunders all clinging to the extremes of etemalism and annihilationism. Subsequently two lines of interpretation arose within t.'te school, the Svatantrikas established by Bhavya and the Prasangikas who included such figures as Candrakirti, author of the Madhyamakli vatara and Shantideva, author of the Bodhisattvliciiryavatiira. 16. The Goddess Vajra Nairatmya (rDo-rje bDag-med-ma) is the paredra of Hevajra, the h"eruka form manifested by Buddha on the occasion of revealing the teachings of the H evajra tantra. 17. Nalanda: The most important monastic university of Buddhist Ind_ia. Situated near the Ganges in what is now the state of Bihar. It existed for over a thousand years until its destruction by invading Islamic iconoclasts in the twelfth century. 18. Siddhis (dngos-grub, accomplishment): Siddhis may ·be either mundane or transcendental. The eight mundane siddhis comprise types of power over the phenomenal world, such as the siddhi of the sword. The transcendental siddhi is enlightenment itself. 19. The Four Empowerments (skt: abhiseka; tib: dbang-skur) represent the four phases of initiation in a deity mandala of the anuttaratantra. They are-in order: 'vase', 'secret', 'wisdom', and 'word'. Through receipt of these the practitioner is fully empowered to meditate upon the development and fulfillment stages of the particular deity. 20. Bhumi: The bhiimis (tib: sa) are the ten successive levels of achievement gained by the bodhisattva on his journey to Buddhahood. They are-in order: (1) The Joyful; (2) The Pure One; (3) The Flaming One; (4) The Streaming Light; (5) The Difficult to Conquer; (6) The One 50

which is Present; (7) The Far-Going One; (8) The Unshakeable One; (9) The Good Mind; (10) The aoud of Dharma. Please see Sakya Pandita's Thub-pa 'i dGongs-gsal f.f. 83B-8SB. 21. The Five Paths: The Fivje Paths (Lam-lnga) embody the process of realization experienced by the practitioner following the topics of dharma. The Five Paths are, in order: (1) Accumulation; (2) Application; (3) Seeing; (4) Cultivation; (5) No More Learning. In the Mahayana there is a correlation between the experience of the paths and the achievement of the bhumis (qv). Thus on the third path, that of 'Seeing' the practitioner reaches the first bodhisattva bhumi. On the Path of Cultivation h~ traverses the second through tenth bhumis. On the fifth path, No More Learning, he enters Buddhahood. Please see Sakya Pandita's Thub-pa 'i dGongs-gsal f.f. 70A-83B. 22. 'Warmth' (Tib: drod) is the first of the four experiences gained on the 'path ofapplication' (qv). 23. Subtle Body: For a Sakyapa treatment of this topic please see Ngorchen Konchog Lhundrup's Lam- 'bras .rGyud-gsum passim. In English please see G. Tucci's The Religious of Tibet p.p. 56-63 Routledge Kegan Paul London 1980. 24. Siddha (grub thob-an accomplished one): A possessor of siddhis (qv)-a tantric saint, who possesses mastery over the phenomen.al world as .a result of his enlightened insight into its fundamental purity. The tantric precepts of t~e Sakya tradition were origj.nally transmitted in India by such siddhas as Virupa, Naropa and Krishnacharya. For a history of the siddhas in India please see J. Robinson's Buddha's Lions. .Dharma Press, Berkeley 1978. 25. Mudra: In Buddhist tantra the. term mudra (literally 'seal') most usually signififes symbolic hand gestures accompanying various phases of meditation. 26. Dharmakirti (c 600-600) was the student of and successor to the great Dignaga, master of logic and epistemology. His three most important works are the Pramana-varttika, the Pram'lina-viscaya and the Nyaya-bindu. 27. King Ashoka: An Indian emperor of the third century B.C. who embraced Buddhism and renounced war as an instrument of policy. He is .regarded as approximating to the ideal of the Chakravartin ('wheel-

51

turning') universal king who embodies the dharma in the secular sphere. 28. Twenty-Four Pit has: According to the Cakrasamvara tantra the soil of India is considered to be the vajra body of Buddha and it is divided into twenty-four limbs, each corresponding to a sacred location of famous renown. The thirty-two places comprise these twenty-four pithas plus the eight great cemetries, famed as places of meditation. 29. Damaru is a small wooden hand-drum As well as being employed in rituals by religious practitioners, damarus are associated with <Jiikin"is, a class offemale mystic beings. 30. The Stages of Development and Fulfillment (Tib: bskye-rim, rdzogs-rim) are the two phases of practice in anuttaratantra, the highest level of tantric praxis. In the development stage the yogin identifies himself and his environment with the meditational deity and his palace, whilst the fultillment ~tage comprises both formless meditation and various practices related to the subtle body ofthe pathways, breath and seed. 31. "Transference' (Tib: 'pho-ba) is a talltric practice which confers upon the yogin the ability to eject .his consciousness through the crown of_his head, thus achieving direct transference to the awareness of a Buddha or immediate rebirth in a pure spiritual realm. 'Entering' (sgron- 'jug) is a related practice through which the yogin is able toreanimate corpses. 32. maluTmudrii ('great seal') is the experience of transcendental wisdom that arises as the consequence of the union of the development and fulfillment stages. Please see Sakya Pandita's discussion of this in his sDom-gsum Rab-dbye passim. 33. Intermediate State (Bar-do) is the space between death and rebirth. In this space liberation is possible through the recognition that all appearances are in reality mind itself. Please see Ngorchen Konchog Lhundrup Lam- "brasrGyud-gsum passim. 34. Khechara and Parvata: In Buddhist talltra Khechara and Parvata represent pure spiritual realms. Khechara is the dwelling place of the dakinis. Parvata was originally a sacred mountain in southern India which is traditionally associated with many siddhas. 35. Level of Acceptance: 'Acceptance' (Tib: bzod-pa) is the third of the 52

four experiences gained on the path of application' (qv). 36. The Three. Vows: viz. The vow of pratimoksha (individual liberation); the vow of the bodhisattva; and the samaya vow of the tantrika associated with the three yanas: hinay'iina, mahayana, and vajrayiina. Please see Sakya Pandita's sDom-gsum Rab·dbye. 37. DakinTs (Tib: mKha ·- 'gro-ma): A class of female mystic beings who may be subdivided into three principal categories: (a) the 'siinultaneously~born dakinls ·who are sambhogakaya (qv) manifestations e.g. vajrayogini (rDo-rje ·rNa/ 'byor-ma); (b) The 'field-born' dakinfs who dwell in the twenty-four sacred places of India and Tibet (see note 28, Chapter 2); (c) the 'Mantra-born' {iakinls are spiritually-realized female tantric practitioners. 38. Rainbow Body (Tib: 'Ja-/us): A term which refers to the attainment of a yogin who has achieved realization of luminosity. At death his body completely dissolves into space, leaving only his hair and his nails. 39. Chakravartin: Please see the not on King Ashoka above. 40. Five Choices: Choice of world, country, town, family and mother. 41. Marks of a Buddha: Please see the Mahayanottaratantrasastra (rGyud bLa-ma) of Maitreya/ Asanga for a discussion of thi~ topic. 42. Ushnisha (skt. usnlsa; Tib: gtsug-tor): An excrescence that appears on the head of a Buddha signifying his attainment of enlightenment. 43. Tsangnagpa (gTsang ngag-pa) was a contemporary of Sakya Pandita and was particularly famed as a master of Madhyamaka philosophy. 44. The Three Pramanas are three influential texts on logic and epistemology: the Prum'iinusamuccaya of Dignaga; the Pram7ina-v'iirttika of Dharmakirti; and the Pramanaviscaya of Dharmakirti. 45. The Ten Sciences: viz. art, medicine, grammar, logic, dialectics, rhetoric, astrology, dramatics, prosody and poetics. 46. Land of Joy (Skt: Abhirati; Tib: mNgon-dga']: Tl~e pure realm of Buddha Akshobya. 47. Parasol: The ceremonial parasol (dbu-gdug) is an appurtenance of high monastic status.

Chapter Ill 1. 'Oral' and 'Treasure': On the 'oral' transmission (bKa '-ma) and 53

'treasure' (gTer·ma) please see H.H. Dudjom Rinpoche's rNying-ma 'i Chos- 'byung. For material in English please see Eva Dargay The Rise ofEsoteric Buddhism in Tibet, Motilal Banarsidass, New Delhi 1977. 2. Dusum Khyenpa: Please see the account of Karmapa Dusum Khyenpa in Karma Thinley Rinpoche's History of the Sixteen Karmapas of Tibet Prajna Pre~s. Boulder 1980. 3. Buton Rinpoche: Please see D.S. Ruegg The Life of Bu-ston Rin-poche ISMEO, Rome 1966. 4. Jonangpas: Please see D.S. Ruegg's article The Jo·nang-pas; a School of Buddhist Ontologists in the Journal of the American Oriental Society 1963. 5. Dolpopa: On Dolpopa Sherab Gyaltshan please see his Nges Don rGya-mtsho reprinted a few years ago in Rumtek in Sikkhim at the behest of H. H. the sixteenth Karmapa. 6. Thogme Zangpo (Thogs-med bZang-po) was the author of the famed Thirty-Seven Practices of Buddha's Sons (rGyal·sras Lag-len So·bdunma) and a commentary on Shantideva's Bodhisattvaciiryavatiira entitled The Ocean of Good Explanation (Legs-bshad rGya-mtsho). 7. Longchen Rabjampa (1308-1364): kLong-chen Rab-'byams-pa was the systematizer of the ati·yoga (rdzogs·pa chen-po) precepts of the rNyingmatradition. Famed as an emanation of Manjushri and the great eighth-century ati-yoga master Vimalamitra, he authored over two hundred-and-fifty works. The most famous of these are the Seven Treasures, seven volumes dealing principally with the view of ati-yoga ant the two practice-oriented trilogies The Trilogy ofAuthentic Relaxation (Ngal-so sKor-gsum) and The Trilogy of Self-Liberation (Rangsgrol sKor-gsum). 8. Thongwa Donden: Please see the account of Karmapa Thongwa Donden in Karma Thinley Rinpoche op cit. 9. Je Rinpoche: For a concise biography of Tsong-kha-pa in English vide A Short Biography and Letter ofJ e Tsong-kha-pa prepared by the Translation Bureau of the Library of Tibetan Works and Archives at the headquarters of H.H. the Dalai Lama, Dharmasala 1975. 10. Rabjampa (Rab- 'byams·pa) is a scholarly degree within the Sakya tradition, indicating mastery of the entire curriculum of the monastic college. bKa '-bzhi·pa and bKa '-bcu sMra-ba are lesser degrees indica54

ting respectively mastery of four and ten of the treatises forming part of the scholarly curriculum. 11. Kamalashila (Kamala.Sila) was a colleague of the great philosopher Shantarakshita, who was invited by the latter to Tibet to assist in the work of establishing Buddhism in that country in the late eighth century. He is particularly renowned for his Bhavanakriima (bsGom-rim), a text presenting the stages of M ahay7ma meditation. 12. Dharmata (Tib: chos-nyid): The essence of all phenomena, reality itselt 13. Zimog: The present fifth Zimog (gZim-og) incarnation, aged (1983) approximately nineteen years, is following traditional studies at the Sakya college in Mussoorie in India. 14. The Thirteen Teachings of Gold (gSer-chos bCu-gsum): These comprise the cycle of the three dakinis: Naro, Metri and lndra Diikim7 the cycle of the three great red deities: Kurukulla, Ganapati and Kamaraja: the cycle of the three lesser red deities: Garbhasuvamasiitra~ri, Hinudev1 and Vasudhara; the three deities Pranasadhana, Simhanada and Sabalagaruda. In addition the teachings of AmaravajradevT, Simhavaktra and White Amitayus are included. 15. Jamgon Kongtrul ('jam-mgon Kong-sprul) (1813-1899) was one of the most influential religious and cultural figures of neneteenth-century Tibet. Although by incarnation and monastic training he was affiliated to the Karma-Kagyu sect, being in fact a lineage-holder of Kagyu mahamudra, Jamgon Kongtrul was also one of the three initiators of. the Rime (Ris-med) or ecumeiJical movement together with the Sakyapa scholar Jamyang Khyentse Wangpo ('jam-dbyangs mKhyenbrtse dBang-po) and the·Nyingmapa master Chogyur Dechen Lingpa (mChog-'gyur bDe-chen gLing-pa).

Chapter IV 1. The Fourteen Root Downfalls in the Vqjrayana are as follows: To despise one's guru, to go against the teaching of Buddha, to show anger to one's vajra brothers and sisters, to abandon love for sentient-beings, to abandon bodhichitta (the thought of enlightenment), to disparage one's own or others' tenets, to reveal secret teachings, to despise the five psycho-physical constituents which are in actuality the. five

55

buddhas, to deny the fundamental purity of all phenomena, to give support to harmful beings, to have a wrong view of the unelaborated, to upset someone with-faith, not to keep the samaya objects with one, to despise women, who are the embodiment of wisdom. On this top-ic please see Jetsun Drakpa Gyaltshan's rTsa-ba 'i /Tung-ba bCu-bzhipa 'i 'grel-ba gSal-byed 'khrul-spong.

56

Arya A va/okiteshvara

57

Glossary for the English Translation A

Che

ICe

Chenpo

Chen-pi>

Acharya

Acarya

Chim

mChims

A jam

A-'jam

Chobar

Chos-'bar

Am do

A-mdo

Chode

Chos-lde

Arne

A-mes

Choden

Chos-ldan

Aiya

Axya

ChC)drak

Chos-grags

As eng

A-seng

Chodyon

mChod-yon

Ashoka

ASoka

Chogay

bCo-brgyad

Atisha

Ansa

Chogden

mChog-ldan

Avadhuti

,A.vadhiiti

_Chogyal

Chos-rgyal

Avalokiteshvara

Avalokitc:Svara

Choje

Chos-rje

Chokhor

Chos-'khor

Choku

Chos-sku

Chokyi

Chos-kyi

B

Barche

Bar-skyes

Cholay

Phogs-las

Bari

Ba-ri

Chomden

bCom-ldan

Bepe

Bas-pa'i

Chowang

Chos-dbang

Bhumi

Bhiimi

Chozang

Chos-bzang

Bodhichitta

Bodhicitta

Chung

Khyung

Bodhisattva

Bodhisattva

Bodong

Bo-dong

D

Bu Bumtrak

Bu 'bum-phrag

Dachi

Buton

Bu-ston

Dagchen

bDag-chen

Dagtri

Dag-khri

Dakini

pikin1

Dakpo

Dwags-po Damarupa

c

Grwa-phyi

Caturmukha

Caturmukha

Damarupa

Cham

Phyam

Dampa

Dam-pa

Channa

Phyag-na

Dapa

Grwa-pa

Charing

sKya-ring

Dar

'dar

Charya

C8rya

Darma

Dar-rna

Chawa

Phya-ba

Darmdo

Dar-mdo

59

G

Dathang

Grwa-thang

Dege

sDe-ge

Desri

De-srid

Ga

sGa

Deyul

'bras-yul

Gallo

sGa-Io

Dezhung

sDe-bzhung

Gandcn

dGa'-ldan

Dharmapala

Dharmapala

Gang

sGang

Dhiphu

Dhi-phu

Gangkar

Gang-dkar

Dolma

sGrol-ma

Gazi

Ga-zi

Dolpopa

Dol-po-pa

Gendun

dGe'-dun

Dombi

Dombi

Gelukpa

dGe-Iugs-pa

sDom-pa

Gonpo

mGon-po

Dompa Dondrup

Don-grub

Go ram

Go-ram

Donyo

Don-yod

Gyadpa

brGyad-pa

rDo-phud

Gyalmo

rGyal-mo

rDo-ring-pa

Gyalsay

rGyal-sras

rDo-rje

Gyaltshab

rGyal-mtshab

rDo-rje-gdan

Gyaltshan

rGyal-mtshan

rDor-seng

Gyalwa

rGyal-ba

Grag-rdzong

Gyamtshor

rGya-mtsho

Grang-mo-chen

.Gyantse

rGyal-rtse

Drakpa

Grags-pa

Gyatsha

rGya-tsha

Drangti

Brang-ti

Gyichuwa

Gyi-chu-ba

Drung

Gruog

Drepung

'bras-spungs

Drokmi

'brog-mi

Dromgon

'gro-mgon

Drompa

Grom-pa

Drup

Grub

Drupa

Gru-pa

·Dukhorwa

Dus-'khor-ba

Ja

Bya

Dus-mchod

Jago

Bya-rgod

Durjayacandra

Jamchen

Byams-chen

Dus-gsum

Jamgon

'jam-mgon

rDzong

Jampa

Byams-pa

rDzong-gsar

Jam pal

'jam-dpal

Jamyan&

'jam-dbyangs

Jang

rGyang

Jangchub

Byang-chub

Jayulpa

Bya-yul-pa

Je

rJe

Dophud Doringpa Dorje Dorjeden Dorseng Drakdzong Drangmochen

Dunchod Durjayachandra Dusum Dzong Dzongsar

H

Hinayana

J

E E-wam

Hinayana

E-wam

60

Jnanakaya

Jilinakiiya

Jonang

Jo-nang

Jungnay

'byung-gnas

L

K Kachupa

bKa'-bcu-pa

Lama

bLa-ma

Langri

gLang-ri

Lekdrup

Leg-grub

Legshay

Legs~bshad

Lhakhang

Lha-khang

Kagyu

bKa'-brgyud

Lhatse

Lha-itse

Kalachakra

Kalacakra

Lhatsuil

Lha-btsun

Kalzang

sKal-bzang

Lhawang

Lha-dbang

Kamalashila

Kamala§ila

Lhundrup

Lhun-grub

Karmapa

Karma-pa

Lhunpo

Lhun-po

Kazhipa

bKa'-bzhi-pa

Ling

gLing

Khache

Kha-che

Loch en

Lo-chen

Kham

Khams

Lochung

bLo-cung

Khang

Khang

Lodro

bLo-gros

Kharte

mKhar-ste

Longchenpa

kLong-chen-pa

Khaywang

mKhas-dbang

Loter

bLo-gter

Kha'u

Kha'u

Los at

bLo-gsal

Khenchen

mKhan-chen

Lotsava

Lo-tsa-va

Khedrupje

mKhas-grub-rje

Ludrup

• kLu-sgrub

Khon

'khon

Khorlo

'khor-lo

Khyabdag

Khyab-bdag

M Mahlmudra

Khyenpa

mKhyen-pa

Mahamudra

Khyenrab

mKhyen-rab

Mahayana

Mahayana

Khyentse

mKhyen-brtse

Mal

Mal

Konchog.

dKon-mchog

Manjushri

Manj\ISri

Kongtrul

Kong-sprul

Marpa

Mar-pa

Krishnacharya

Krsntc3rya

Mali

Mati

Kriya

Kriya

Mipham

Mi-pham

Kunchen

Kun~mkhyen

Mochogpa

Mo-rcogs-pa

Kundray

Kun-bkras

Mongkar

Mang-dkar

Kunga

Kun-dga'

Mu

Mus

Kunlo

Kun-blo

Muchen

Mus-chen

Kunpang

Kun-spang

Myangto

Myang-stod

Kunzang

Kun-bzang

Kunzik

Kun-gzigs

Kyetshal

sKyes-tshal

Kyid

sKyid

N

Nalandra

61

Nruanda

Nalendra

Na-len-dra

Paljor

Natjor

rNal-'byor

Palpoche

dPal-bo-che

Namgyal

rNam-rgyal

Patton

sBal-ston

Namkha

Nam-nikha'

Palway

dPal-bas

Namkha'upa

Nam-mkha'u-pa

Palzang

dPal-bzang

Nampar

rNam-par

Panchen

Pan-cl!en

Nangchen

Nang-chen

Pandita

Pangita

Narthang

sNar-thang

Panjaranatha

Paiijaranlitha

Ngakchang

sNgags-'chang

Phagmo

Phag-mo

Ngakcho

Ngag-cl!os

Phak

'phags

Ngakpa

sNgags-pa

Phakpa

'phags-pa

Ngapa

!Nga-pa

Phende

Phan-bde

Ngari

mNga'-ris

Phenyul

'phan-yul

Ngawang

Ngag-dbang

Phel

'phel

NgOdrup

dNgos-grub

Phodrang

Pho-brang

Ngonshe

mNgon-shes

Phuntshok

Phun-tshogs

Ngorchen

Ngor-chen

Pitha

Pit}\a

Niche

Ni-che

Ponlop

dPon-slob

Nub

Nub

Pramana

Pramana

Nya

Nya

Pratimoksha

PratimokSa

Nyagrong

Nyag-rong

Puhreng

sPu-hreng

Nyenton

gNyan-ston

Nyenyo

mNyan-yod

Nyemo

.sNye-mo

dPal-'byor

R

Nyingma

rNying-ma

Rabjampa

Rab-'byams-pa

Nyingpo

sNying-po

Rabten

Rab-bstan

Nyon

gNyon

Rendawa

Red-mda'-ba

Rigpe

Rig-pa'i

Rinchen

Rin-chen

0

Rinpoche

Rin-po-che

Odpo

'od-po

Rong

Rong

Ogma

'og-ma

Rongton

Rong-ston

Ozer

'od-zer

s p

Sachen

Sa-chen

Padmakara

Padmak'ira

Sakya

Sa-skya

Pal

dPal

Samling

bSam-gling

Pal bar

dPal-'bar

Samye

bSam-yas

Pal chen

dPal-chen

Sangdag

gSang-bdag

62

Sangpbu

gSang-pbu

Thangpa

·Thang-pa

Sanjay

Sangs-rgyas

Thangtong

Thang-stong

Sazang

Sa-bzang

Tharlam

Thar-lam

Selung

Se-Iung

Thartse

Thar-rtse

Sengge

Seng-ge

Thaye

Serdokchen

Ser-mdog-can

Thinley

Seton

Se-ston

Thogme

Shabdrun~

Zhabs-drung

Thongwa

mThong-ba

Shakya

sikya

Thubten

Thub-bstan

Shakyamuni

Sakyamuni

Thuje

Thugs-rje

SbakyaSbri

Sakyasri

lJShri

n-shri

Shantibhadra

Santibhadra

Tod

sTod

Shangpa

Shangs-pa

Trehor

Tre-hor

Shantideva

Siintideva

Trichen

Khri-chen

Shar

Shar

Trison

khri-bsrong

Sheja

Sbes-bya

Trizin

kbri-'dzin

Shelgrong

Sbel-grong

Tromdogon

Khrom

Shelkar

Shel-dkar

Tropbu

Khro-pbu

Sheltsha

Zhel-mtsba

Tsangnagpa

gTsang-nag-pa

Shen

gSben

Tsang

gTsang

Sherab

Sbes-rab

Tsedong

rTsed-gdong

Shiva

Siva

Tsemo

brTse-mo

Shong

gSbongs

Tsenpa

brTsen-pa

Shongton

Sbong-ston

Tshar

Tshar

Silima

Si-Ii-ma

Tsharcben

Tsharcben

So

So

Tsharong

Tsha-rong

Son am

bSod-nams

Tshok

Tshog

Sumpa

gSum-pa

Tshongday

Tshong-'das

Srinpori

Srin-po-ri

Tshultim

Tshul-khrims

mTha-yas , Prin-las Thogs-med

u

T Tricben

Khri-chen

u

dbUs

Tak

sTag

Uddiyana

Uddiymla

Tushita

Tusita

Ushnisha

Usnfsa

Tanag

rTa-nag

Tashi

bKra-shis

Tenchong

bsTan-skyong

Teng

sTeng

Vajrakilaya

Vajrakilaya

Tenzin

bsTan-'dzin

Vajrapani

Vajrap3ni

v

63

Vajrasana

Vajrasana

Vajrayana

Vajrayana

Vishuddha

ViSuddha

w Wangchuk

dBang-phyug

Wangpo

dBang-po

y

Yadruk

gYa'-'bnig

Yag

gYag

Yagde

gYag-sde

Yangchen

Yangs-can

Yangonpa

Yang-dgon-pa

YapangChe

gYa'-spang sKyes

Yarlung

Yar-klun&

Yeshe

Ye-shes

Yolwo

Yol-bo

z Zangden

bZang-ldan

Zanpo

bZang-po

Zangtsha

Zangs-tsha

Zay

'zad

Zlialu

Zha-lu

Zhang

Zhang

Zhayri

bZhad-ri

Zhicho

bZhi-chog

Zhonnu

gZhon-nu

Zhuchen

Zhu-chen

Zimog

gZim-og

Zur

Zur

64