Wylie:Ring brgyud kyi gsol 'debs ma gcig gis mdzad par ban sgar 'jam dpal bzang pos kha bskang ba
རིང་བརྒྱུད་ཀྱི་གསོལ་འདེབས་མ་གཅིག་གིས་མཛད་པར་བན་སྒར་འཇམ་དཔལ་བཟང་པོས་ཁ་བསྐང་བ་
ring brgyud kyi gsol 'debs ma gcig gis mdzad par ban sgar 'jam dpal bzang pos kha bskang ba
Supplication to the Long Lineage, Appended by Bengar Jampal Zangpo
Lineage supplications are so informative—and so confusing. This one is not mentioned in Person:'jam mgon kong sprul’s Catalog, except perhaps as one of the branches (yan lag rnams bcas) of Source of All Qualities, leading the editor of the table of contents of the Kundeling printing to assume that it belongs with the Zurmang feast activities. While that may be the case, it does not represent the Zurmang long lineage. That supplication can be found in Source of All Qualities, where it is attributed to Samten Rinchen of Lhapu. And the same one is used as the basis for the whole story of the lineage in the history of Zurmang, where it is also called the “supplication of the Severance lineage gurus by Person:Ban sgar ba 'jam dpal bzang po.”[1] That version and the one in Source of All Qualities are identical, despite the differing author identification. The version here may have been added to that liturgy to ensure that all relevant lineages were duly honored.
Here, the lineage is similar only up to Person:Ma gcig lab sgron herself. It then veers over to Person:Ma gcig lab sgron’s grandson Khambuyale rather than coming through Person:Ma gcig lab sgron’s son Döndrup. Then it takes us the long way through a very Kamtsang line of lamas, including the purported author Person:Ban sgar ba 'jam dpal bzang po, right up to Person:Tai Situpa, 9th (1774–1853). This is where the lineage ends in this text as found in the Kundeling edition of the Palpung prints. However, at this point in the Shechen printing sponsored by Person:Khyentse, Dilgo (1910–1991), it continues from Person:Tai Situpa, 9th to Person:'jam mgon kong sprul (1813–1900), then to the Person:Karmapa, 15th, Person:Karmapa, 15th (1871–1922), then to Person:'jam mgon kong sprul’s disciple Person:Bkra shis 'od zer zhi ba'i snying po (1836–1910), then to Person:Jamgön Kongtrül, 2nd (1896–1945),[2] and ends in “my root guru.”
How could Person:Ban sgar ba 'jam dpal bzang po, who lived in the fifteenth century, have written such a contemporary addendum, let alone Person:Ma gcig lab sgron? One scenario is that Person:Ma gcig lab sgron uttered a prayer to her lineage using the place-and-name format, beginning with, “In the palace of dharmadhātu in Akaniṣhṭa, the Great Mother Perfection of Wisdom has blessings” and ending with her teacher Kyotön Sönam Lama (who is in fact skipped over here, although he is named in the Zurmang version). Then the well-known author Person:Ban sgar ba 'jam dpal bzang po picked up the trope and continued it up through his guru, the Person:Karmapa, 6th, Person:Karmapa, 6th (1416–1453). After that, the prayer in all its various forms came to be known simply as Bengar’s supplication. Person:'jam mgon kong sprul himself must have continued the supplication style through to his teacher Person:Tai Situpa, 9th before the blocks were printed at Palpung. From Person:'jam mgon kong sprul on, the last stretch may have been added for the Shechen printing of the Treasury. Variations of this style can also be found in the Kagyu Feast Liturgy and Person:'jam mgon kong sprul’s supplication Essence of Auspicious Renown in this volume, as well as in the popular Severance compilation known as Precious Garland (Rin chen phreng ba).
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- Other notes
- BDRC Link
- VolumeI1CZ3976
- BDRC Content Information
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Information about Unicode Tibetan and the digitization of this text
As the only available unicode Tibetan text at the time, Nitartha International's version of the Gdams ngag mdzod Paro Edition of the gdams ngag mdzod is provided here. However, note that it has not been thoroughly edited and that there may also be mistakes introduced through the conversion process. Eventually we will provide a fully edited version of the entire Shechen Edition, entered and edited multiple times by Pulahari Monastery in Nepal, but as of fall 2017 that project has not been finished. Note that the folio numbers that appear throughout were added by Nitartha Input Center at the time of input.
Provided by Nitartha International Document Input Center. Many thanks to Person:Namdak, Tenzin and Person:Wiener, G. for help with fonts and conversion.
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