View source for Wylie:Sgrub brgyud shing rta chen po brgyad kyi smin grol snying po phyogs gcig bsdus pa gdams ngag rin po che'i mdzod kyi dkar chag bkra shis grags pa'i rgya mtsho

{{Text Wylie
|title=sgrub brgyud shing rta chen po brgyad kyi smin grol snying po phyogs gcig bsdus pa gdams ngag rin po che'i mdzod kyi dkar chag bkra shis grags pa'i rgya mtsho
|titletib=གདམས་ངག་རིན་པོ་ཆེའི་མཛོད་ཀྱི་དཀར་ཆག་ ་ ་ ་
|titleintext=sgrub brgyud shing rta chen po brgyad kyi smin grol snying po phyogs gcig bsdus pa gdams ngag rin po che'i mdzod kyi dkar chag bkra shis grags pa'i rgya mtsho zhes bya ba bzhugs so//_//
|titleintexttib=༄༅། སྒྲུབ་བརྒྱུད་ཤིང་རྟ་ཆེན་པོ་བརྒྱད་ཀྱི་སྨིན་གྲོལ་སྙིང་པོ་ཕྱོགས་གཅིག་བསྡུས་པ་གདམས་ངག་རིན་པོ་ཆེའི་མཛོད་ཀྱི་དཀར་ཆག་བཀྲ་ཤིས་གྲགས་པའི་རྒྱ་མཚོ་ཞེས་བྱ་བ་བཞུགས་སོ༎ ༎
|titletrans=An Ocean of Auspicious Renown: The Catalog of The Treasury of Precious Instructions
|translation=Translation: An Ocean of Auspicious Renown: The Catalog of The Treasury of Precious Instructions
[1b]
I pay homage to, and take refuge in, the glorious, holy masters—my primary
gurus and those of the lineages.
Embodiment of timeless awareness, with consummate mastery of
the noble state of wisdom, utterly transcending the limitations
of conditioned existence and mere quiescence;
immutable enlightened speech, amassing the clouds of
sambhogakāya through unconditional love to let fall a rain of
nirmāṇakāya emanations;
enlightened mind, profound and lucid, emerging victorious in the
battle with samsara through nonconceptual power, and cutting
through the bonds of dualistic fixation:
I bow to the guru, Vajrasattva in actuality—sovereign lord of the
hundred families of inconceivable secrets.
Foundation from which emerges the entire vast range of mandalas
without exception,
actuality of evaṃ and source of mantra and tantra—
since the sublime secret delights in the dance of supreme bliss,
you who create and enjoy the display, together with those in the
lineages, grant us your blessings!
Like the splendor shining from the sun that gives us the day,
whatever is excellent in the realms of conditioned existence and
the peace of nirvana
all comes always from the three precious Jewels,
Homage
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4 The Catalog
and so I revere them as my refuge, with faith born of informed
appreciation.
Through the inconceivable enlightened activities of the learned
and accomplished,
the teachings based on scripture and realization spread completely
in the holy country 1
 and in Tibet;
I offer the flower of praise, extolling the life examples
of those in the great mainstream lineages of sutra and tantra who
spread those teachings. [2a]
Peaceful and passionate and blazing with intense wrath,
a single reality with numerous expressions, guiding those difficult
to guide—
O chosen deities, engaging in the dance of innate compassion,
grant us the attainments that bring our wished-for goals to
consummation.
Moving through the space of timeless awareness, delineating right
from wrong,
O ḍākinīs of the three places, O oath-bound guardians and
dharmapālas,
be heedful of our exacting pledge and determine the
circumstances for lenience:
annihilate what causes hindrances and nurture the fortunate!
Renowned throughout the Land of Snows
are the eight great mainstream lineages of accomplishment and
those who followed them;
I open here the great gateway to a marvelous treasury, never
before seen,
in which the riches of all manner of profound instructions are
included in their entirety.
The great Treasury of Precious Instructions (gDams ngag rin po che’i mdzod)
gathers together in a single collection countless profound means of accomplishment that constitute the distilled essence of all the sacred Dharma, the
teachings of the buddhas: the means that include, in their entirety, all the
limitless stages for practically applying the profound import found in the
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Homage 5
sutras and tantras; that are easy to implement yet accommodate the minds
of those of the three degrees of acumen (excellent, middling, and lesser);
and that swiftly bring the state of supreme enlightenment into full evidence.
There are five major topics in my concise catalog of this collection: (1) the
purpose of compiling this great collection [2b]; (2) the processes by which
these traditions developed in India and Tibet; (3) an identification of what
these teachings constitute in their essence; (4) an enumeration of the teachings contained in the collection; and (5) a discussion of the lineage successions through which these teachings have been transmitted.
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Interior_DNZ_Catalog_12_03_13.indd 6 3/18/13 3:55 PM
This discussion has four topics: the goal to be accomplished, the means by
which it is accomplished, how one engages in such means, and the purpose
of such accomplishment (as well as the benefits and advantages).
A. Goal
At a certain point during this fortunate aeon of illumination, from among
all those victorious ones who will eventually have appeared as suns shining
in this world,2
 there appeared the incomparable Lord of the Śākyas—our
teacher imbued with supreme compassion, whose armor of motivation is far
superior to others’; who is more superb than all the others who liberate those
to be guided who were and are not yet liberated in these times of strife; the
mere hearing of whose name frees one from the effects of harmful actions
reinforced through eighty thousand great aeons; and who is endowed with
the aspiration to guide all beings along the path to enlightenment without
regression. It is the precious teachings of this buddha that are still alive and
enduring.
From among the teachings of all these buddhas of the three times,
Śākyamuni especially caused the illumination of the teachings of the secret mantra approach, the Vajrayāna, both the general and the specific, to
spread—teachings that appear as rarely as the udumvara flower. Due to a
very powerful reinforcement of positive forces in many previous lifetimes,
and not just to random chance, those who have attained an unflawed, noble
working basis of freedom and opportunity 3
 and who have the good fortune
to enter through the doorway of the Victorious One’s teachings have gained
something that is just within the realm of possibility, like a pauper who
dreams of finding a wish-fulfilling gem. At this point, in order to ensure cerI
Purpose
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8 The Catalog
tain benefit on a vast scale for themselves and others, they must definitely
strive for, and attain, that unique enlightened dimension (kāya) of timeless
awareness that constitutes the inseparability of bliss and emptiness, the consummate state of supreme enlightenment that is not confined to either of
two extremes. 4
One might wonder, What does this constitute? Timeless awareness is the
quasi-subjective perceiver, 5
 the facet of what is ultimately true—supreme
and utterly unchanging bliss—which is the totally perfect state of utter lucidity. Emptiness endowed with the sublime capacity to manifest in all ways
is the quasi-object, what is relatively true, the dimension of illusion in which
suchness arises in any and all ways as what is knowable. [3a] The oneness of
these as equal in taste, not subject to any division, is spoken of in Mañjuśrī:
Web of Magical Illusion:
buddhahood without beginning, without end;
original buddhahood, undifferentiated . . . 6
This is a reference to the state of primordial unity that requires no more
training, 7
 the enlightened dimension of innate timeless awareness, the
state of the primordial lord protector, the supreme Vajradhara. This goes
by limitless varieties of names and embodiments—Kālacakra, Vajrasattva,
Guhyasamāja, Cakrasaṃvara, Hevajra, and so forth.
It is endowed with four aspects of transcendent perfection:
•	 the transcendent perfection of sacred immaculacy, in that it does not
serve as a basis for the continuation of habitual patterns;
•	 the transcendent perfection of sacred presence in the ultimate sense,
in that it constitutes the complete subsidence of all elaborations of
identity or lack thereof;
•	 the transcendent perfection of sacred bliss, in that it is not subject to
any extraneous force but is the nondual perception of all that is knowable, in which any embodiment based on the nature of ordinary mind
is eliminated and in which the habitual patterns of the nonrecognition
of pure awareness are absent; and
•	 the transcendent perfection of sacred constancy, in that, for as long as
space itself endures, from the original moment of omniscient awareness onward there is no difference in its manifestation at earlier and
later points in linear time.
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Purpose 9
It is endowed with three aspects of supremacy:
•	 a supreme state of elimination, in that all limitless aspects of adventitious distortion—the three levels of obscuration, 8
 together with the
habitual patterns they entail—have been eliminated;
•	 a supreme state of realization, in that there is realization (requiring no
deliberate examination) of knowable phenomena without exception,
as being similar to the images in a diviner’s mirror, an illusion, and
so forth; and
•	 a supreme state of mind, in that there is constant awareness, without
any interruption, that permeates any and all ordinary beings, without
any discrimination between near and far, ensuring the benefit of limitless beings for as long as space itself endures.
In accord with the reference to
buddhahood embodying the five kāyas;
sovereign lord embodying the five aspects of timeless awareness . . .9
it is that embodiment of the primordial unity of the five kāyas and the
five aspects of timeless awareness for which alone one should strive and of
which one should gain accomplishment.
If one gains accomplishment of such a state of the supreme seal (mahāmudrā), the most sublime fruition state, through one’s higher altruistic motivation, enthusiastic diligence, and stable fortitude, it is in the nature of
things that all attainments—the four kinds of enlightened activity, 10 the ten
powers, 11 and so forth—come about in an effortless and spontaneous manner, just as a fine harvest of grain results in chaff and straw as a matter of
course. 12 [3b]
B. Means of Accomplishment
On what means, or path, does one rely in order to accomplish such a superior goal? As is said:
The sacred Dharma is that which dispels
all suffering and all obscurations.
That is, one should enter through the doorway of the precious teachings
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10 The Catalog
that are still present without having waned—those of the three turnings of
the wheel of Dharma by the omniscient Victorious One, who conferred these
through the three kinds of miracles 13—and, having entered, one should gain
accomplishment by incorporating these teachings into one’s experience. In
particular, it is not possible to gain accomplishment of the sublimely unchanging state of primordial unity through any means other than by relying
entirely on the unsurpassable swift path of the Vajrayāna.
The sacred Dharma subsumes the three higher trainings as its subject
matter and the Three Collections as the presentations thereof. 14 If these are
to be summarized, we may cite the master Vasubandhu:
The sacred teachings of the Teacher are twofold,
embodying scripture and realization. 15
They thus can be subsumed under the two headings of scripture and realization. Of these, the aspect of the Dharma as scripture is described in the
Highest Continuum:
The Dharma is that which is free of and brings freedom from
attachment
and is endowed with the characteristics of the two levels of truth.
Freedom from attachment is subsumed
within the truths of cessation and the path. 16
As this passage notes, that which is free of attachment is the truth of
cessation, while that which brings freedom from attachment is the truth
of the spiritual path. Of these, the truth of cessation is characterized as
any context that, due to a focus on suchness itself, entails the cessation of
anything associated with corruptibility 17—that is to say, the states of elimination on the paths of training and no more training, the state of nirvana
that involves no residual traces, 18 and the dharmakāya of buddhahood as
defined in the Mahāyāna approach. This is also referred to as the fruition
state—the transcendence of sorrow (which is to say, suffering and the causes
thereof) 19—imbued with the seven attributes of peace and negating the four
kinds of impermanence.
The truth of the path is characterized as the means by which that cessation is made fully evident, which constitutes incorruptible timeless awareness and its attendant factors—[4a] that is, the three paths of seeing, mediInterior_DNZ_Catalog_12_03_13.indd 10 3/18/13 3:55 PM
Purpose 11
tation, and no more training or (in the Mahāyāna context) the two paths of
seeing and meditation. The attendant factors are the two paths of accumulation and linkage. 20
The aspect of the Dharma as scripture is characterized as the descriptions
that allow one to gain access to the aspect of Dharma as realization—that is,
the twelve branches of the Buddha’s excellent speech, 21 which are appropriate causes that bring about realization of the true nature of reality.
In this regard, there are also the two aspects of the Dharma as it is practiced and the Dharma as it is explained. Of these, the former is endowed
with four excellent qualities that allow the fruition state to be attained.
These four excellent qualities are as follows:
•	 It does not entail any factors of compulsion or perpetuation, for it
leads to the citadel of nirvana and does not lead to that of samsara.
•	 It is uninterrupted, for it connects one to nirvana without obstacles
and with a continuity that is unchanging.
•	 It causes no harm, for it is not affected by the thieving effects of desire
and attachment and so forth.
•	 It reveals itself in an intimate way, for it is fueled by the food of one’s
delight in the Dharma.
As for the Dharma as it is explained, it is endowed with four functions
that elucidate the factors of the spiritual path, for it demonstrates
•	 what is attended to (“This is the path”);
•	 what brings certainty about this (“This is indeed the path, while anything else is not”);
•	 what elucidates the requirements for this (“These factors, such as the
four applications of mindfulness, are the causes of the path”); and
•	 the utter pacification of obscurations (“The obscurations of karma,
afflictive states, and obstacles to longevity cause hindrances on the
path”).
Concerning the Dharma as it is explained, a text states:
All the teachings of Dharma are subsumed in two categories, the
Buddha’s words and the treatises—
respectively, what was spoken in an excellent manner and the
commentaries on the intent of that.
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12 The Catalog
Due to the power of these, the teachings of Śākyamuni
will endure for a long time in this world.22
This is a reference to the two divisions of (1) what was “spoken in an
excellent manner” in some ten ways23 and (2) the treatises that comment on
the enlightened intent of the former.
1. The Buddha’s Words
As for the first of these divisions, the Buddha’s words are concerned with
both what is forever meaningful in the greatest sense and what is connected to the accomplishment of that meaning. Their function is to eliminate
all the limitless afflictive mental states associated with the three realms of
existence. They set forth the benefits and advantages of the fruition state of
peace—that is, nirvana, the transcendence of sorrow. [4b] They derive from
the enlightened deeds of buddhahood as their governing condition.24
They may be classified as follows:25
•	 According to the chronological order in which the Buddha spoke them,
there are three cycles: the initial, the intermediate, and the final.26
•	 From the perspective of their subject matter, they concern the two
levels of truth.27
•	 From that of their presentation, there are the twelve branches of the
Buddha’s sublime speech.
•	 In accord with the categories that are associated with the antidotes
they discuss—that is, the factors to be eliminated, those to be adopted,
and those to be understood—there are the Three Collections.28
•	 From the perspective of the greater or lesser capacity of those who are
to be guided by these teachings, there are the two approaches of the
Hīnayāna and Mahāyāna, the latter further consisting of the dialectical approach (in which the path is based on causes) and the mantra
approach (in which the path is based on the fruition).
•	 Again from the point of view of the governing conditions, there are
the words of the Buddha that were communicated directly, those that
came about through blessings, and those that came about through
permission being granted.29
Given the foregoing categories, in this great Treasury are found teachings
that cover the entire meaning of what is to be put into practice according to
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Purpose 13
all three cycles of teachings, with emphasis on the ultimate level of truth,
a focus on the category of the most extensive teachings, and a presentation
most especially of the higher trainings in mind30 and meditative absorption.
They explain solely the Mahāyāna, particularly the Mantrayāna approach
within that, and are based on vajra verses and other such sources that were
communicated directly.
2. The Commentarial Treatises
As for the treatises, the authors were those whose minds were undistracted
by afflictive mental states and who explained the meaning of the Buddha’s
teaching according to its vastness and profundity, so that their writings were
in accord with the path that brings about the attainment of liberation. These
treatises correct the ongoing experience of those who hear their teachings,
turning them away from the three mental poisons and imbuing them with
the three higher trainings, thus protecting them from lower states of rebirth
and the suffering of conditioned existence.31
While there are many ways to categorize such treatises, they are described in the Categories of the Levels in nine ways according to superior and
inferior kinds of writings:
Buddhist śāstras are held to be devoid of these six flaws and to
have these three positive qualities.32
That is to say, they are devoid of six flaws found in inferior kinds of
treatises, instead being endowed with meaning, being concerned with the
elimination of suffering, and placing great emphasis on spiritual practice. It
is with these three kinds of sublime and authentic treatises that this Treasury
is filled.
In particular, the Mantrayāna approach was taught by the sambhogakāya, endowed with the seven attributes of integration33 or (in certain cases)
the sublime nirmāṇakāya.34 In a few cases, teachings came about through
blessings or through permission being granted. [5a] In such ways the wheel
of Dharma was turned uninterruptedly for those to be guided—masters of
awareness and hosts of ḍākas and yoginīs—in places that appeared to be
different, through the echolike quality of all sound in its ineffable nature.
In the case of the anuttarayoga tantras, these were taught in an environment that transcends the scope of ordinary conceptual frameworks and
characteristics: the “basic space of phenomena,” the “unchanging ultimate
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14 The Catalog
abode,” the “source of phenomena,” the “palace of supreme liberation,” the
“immeasurable mansion of supreme and inconceivable bliss,” the “bhaga of
the Vajra Queen,” and so forth. According to more relative interpretations,
some were taught in such locations as Akaniṣṭha,35 Tuṣita,36 the summit
of Sumeru, and the stupa of Śrīdhānyakaṭaka.37 In these environments the
original buddha arose in the form of the central deity of a specific mandala—as Vajradhara, Kālacakra, and so forth—so that the natural dynamic
expression of timeless awareness was that of the inseparability of teacher
and retinue in the nature of being as the single state of supreme bliss. This
caused the turning of the wheel of Dharma to manifest within that context
as a constant process without interruption through the supreme secret of
the indestructible resonance of vajra sound. These teachings were collected
by Guhyapati,38 Vajragarbha, and others of the retinues (though in no way
other than the teachers), so that at least a portion of them became accessible
to fortunate people in the human realm. This entire vast range of the classes
of tantra was elucidated in commentaries authored by powerful lords of the
tenth level of realization and accomplished masters, and in the holy country of India and other regions many people of the highest acumen pursued
the practice of these teachings and gained high levels of accomplishment,
in turn conferring the profound meaning of the classes of tantra as advice
to fortunate individuals who were to be guided. These instructions were
transmitted from sublime incarnate scholars and translators over successive
generations, so that they came to this land39 at the invitation of our merit.
In the land of Tibet, furthermore, there were great and holy beings who
were exemplars of the excellent speech of the Victorious One and who had
perceived the true nature of reality just as it is. This great Treasury brings
together in a single collection much wealth that constitutes the precious
and profound instructions from the majority of the most famous of these
masters.
In the case of the Early Translation school of the Nyingma tradition in
particular, there are three lineages:
•	 the lineage of the mind-to-mind transmission by victorious ones, in
which the timeless awareness of the three kāyas of the teacher arises
as its own natural manifestation; [5b]
•	 the lineage of transmission through symbols by masters of awareness
(Garap Dorje, the five exalted masters of holy heritage, and others), in
which the entire meaning of the teachings was completely absorbed
simply through the use of something symbolic; and
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Purpose 15
•	 the lineage of oral transmission by human individuals, in which teachings were transmitted through speech from one person to the ear of
another, in cases such as that of the king Jaḥ.
Due to the uninterrupted transmission through these three lineages, this
collection contains the quintessence of the profound meaning found in the
instructions of the categories of Mind, Expanse, and Direct Transmission
in the ati approach (the pinnacle of the three great approaches based on
skillful method that bring mastery),40 as well as such texts as the instruction
manual for the Vajrasattva cycle Web of Magical Display from the mahāyoga
approach.
Concerning such precious teachings, the master Vasubandhu stated:
It is this and this alone that is to be upheld,
discussed, and put into practice.41
That is to say, those aspects of the sacred Dharma that constitute the
scriptural tradition must be upheld through the activities of explaining,
listening to, studying, and contemplating them; while those aspects of the
sacred Dharma that constitute the experientially based tradition must be
upheld through applying training in one’s ongoing experience, practicing
and meditating on their meaning.
In the holy country of India, it was the great monastic communities and
such figures as the “six ornaments who adorn the human world,”42 the “four
great ones,” the “two superb masters,”43 the “six learned gatekeepers,” and
the successive abbots of Vajrāsana, who primarily guarded the scriptural
tradition through the three activities of explaining teachings, debating,
and composing commentaries. And it was the countless masters who appeared—as exemplified by the eighty-four mahāsiddhās, such as the venerable master Paramaśva; the Great Brahmin and his spiritual son; the three
masters Lūipāda, Ghaṇṭapāda, and Kṛṣṇapāda; Kālacakrapāda the Elder and
Younger; and Tilopa44—who primarily upheld the experientially based tradition through spiritual practice.
In this land of Tibet, moreover, the teachings of the Victorious One were
guarded by the ten great pillars upholding the lineages of exegesis45 emphasizing the profound path of the theoretical underpinnings of the teachings,
and those who held the lineages of the eight great mainstream lineages of
accomplishment emphasizing that of the practical application.
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16 The Catalog
C. Method of Practice
In general, let us consider the case of any individuals who have experienced
a sense of disenchantment with the sufferings of samsara and who seek
liberation from these as their goal, following the precious teachings of the
Buddha and pursuing the stages of practice of the sacred Dharma.[6a] At
the outset, they must rely on a mentor, who is the foundation of the spiritual
path. According to the Compendium:46
“The teachings of the Buddhadharma depend on spiritual
mentors”:
the Victorious One spoke of them as being endowed with the most
sublime of all qualities.
This and other sources refer to the qualifications of a master, a spiritual
mentor who is validated as such through countless reasons supported by
both scripture and reasoning. There are so many such qualifications, depending on the specific contexts of higher and lower approaches, that it
would be difficult to reach a point where they had been explained adequately. However, the factors that are indispensable are three: (1) intelligence
based on wisdom, (2) an attitude of loving-kindness, and (3) forbearance in
one’s actions. That is to say:
1. The qualities of wisdom are those of one being learned concerning
the words of the teachings to be explained and the meaning of those words,
being able to resolve others’ doubts, presenting one’s discussions in an elegant fashion, being worthy of honor due to one’s virtuous conduct, and
being wise concerning the appropriate conduct or the qualifications of the
recipients of teachings.
2. Ideally, one would have compassion that is not mere lip service but
constitutes the desire to bring all ordinary beings to the state of supreme
enlightenment. On a middling level, one would have the altruistic attitude
of wishing to bring those who are guided by one’s teachings to the level of
buddhahood. At the very least, one must definitely have the compassion to
explain the teachings without regard for material gain, but with the intention that constitutes the desire that others who receive the teachings understand the meaning of what is explained precisely and benefit thereby; for
without the latter one will commit the flaw of selling the Dharma.
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Purpose 17
3. As well, one must certainly have the forbearance not to be discouraged
by difficulties encountered when explaining the teachings, the forbearance
to entertain questions from students, and the forbearance to be challenged
by others and be able to answer their objections.
In this collection, The Treasury of Precious Instructions, with the foregoing
being taken to be the minimum requirements, one must in addition be engaged in the three levels of ordination, understand the words and meanings
of the teachings to be explained, and have undertaken practice of the main
points of the instructions concerned, so that one has gained some degree of
personal experience.
Although there are many discussions of the characteristics of a student,
principally this should be someone who does not rely on fame and profit in
this lifetime, is not competitive with others, and is not simply interested in
“collecting” teachings by requesting and receiving anything and everything.
Rather, he or she should be someone who strives wholeheartedly for liberation, whose mind is stable in the three aspects of faith that are the foundation
of all positive factors, [6b] and who puts into practice the teachings he or she
has heard as much as possible in accord with his or her level of understanding.
Once the interdependence between mentor and student has been established, the latter relies on the former in the appropriate manner, pleasing
the teacher to whichever of the three degrees one is capable of ensuring.
Then, as the Treasury of Abhidharma states:
Maintaining discipline and endowed with study and contemplation,
one applies oneself intensively to meditation.47
That is to say, as a basis for the development of positive qualities, one
accepts whatever level of training in ethical discipline one is capable of and
upholds that in the appropriate manner. It is of course the case that the more
one can study the excellent teachings of the Victorious One, the better. But
in particular one should study in detail the stages on the paths of the three
spiritual models, which are an infallible path to integrate one’s mind with
the sacred Dharma, one that involves no regression.
If the meaning of what one has heard is merely left as a superficial understanding based on a single exposure, it will have no impact on one’s ongoing
experience, so investigate it in detail, reflecting on it over and over. This will
ensure that one’s fixation on the perceptions and consciousness associated
with this lifetime will be undermined on a deep level, giving rise to a truly
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18 The Catalog
extraordinary intention to strive for the definitive excellence of enlightenment in the future.
All this being the case, if we examine the majority of activities in which
we ourselves and others engage, presumptuously assuming these to be spiritual practice, they prove to be cases of dharma as theory, dharma as a
means of livelihood, dharma as a hobby, dharma as a way of decorating
one’s life. Know that these not only are of no benefit for our future lifetimes,
they can even cause harm. This will arouse a sense of enthusiasm to pursue
meditation and spiritual practice of dharma in the true sense. As the exalted
Nāgārjuna says:
Hearing teachings is what causes one’s intelligence to expand;
if one also contemplates, with both of these factors
one can then apply oneself intensively to meditation.
Unsurpassable attainment comes from that.
Generally speaking, there are two kinds of individuals who apply themselves to spiritual practice that focuses on what is profoundly meaningful.
For those fortunate ones who have already trained, it is appropriate to teach
the profound path all at once. Those who lack the good fortune to practice
focusing on the profound meaning at the outset, or those who are beginning
practitioners, should proceed like someone climbing a flight of stairs, so it
would be best to instruct them in the stages of the paths of the three spiritual
models. In Lamp That Integrates Conduct we read the following:
In order for ordinary beings who are beginning practitioners [7a]
to embrace what is ultimately meaningful,
these means were classified by the perfect Buddha
like successive steps in a flight of stairs.
And according to the Two Sections, in consideration of those who are
lacking in good fortune and difficult to guide:
At the outset, confer the ordination for spiritual renewal and
training.
In such sources, there are extensive treatments of this developmental process of engagement. In addition, as is stated in the earlier and later editions
of the Primer:
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Purpose 19
The greatest medicine for one who proceeds in stages
would be poison for one who proceeds all at once.
The greatest medicine for one who proceeds all at once
would be poison for one who proceeds in stages.
Therefore, for those with the carryover from previous training,
one should present the mode to proceed all at once.
For beings who are beginning practitioners,
one should present the mode to proceed by stages.
With respect to one’s receiving the transmissions of this collection, The
Treasury of Precious Instructions, in general each of the traditions of the eight
mainstream lineages of accomplishment is, in and of itself, a special and profound path and the complete range of stages in the attainment of enlightenment. Thus, in accord with each person’s interest and mental ability, whatever one might desire in the way of instruction is available in each of these
traditions, whether the complete transmission or selected stages. And so this
collection is entirely sufficient, even though the maturing empowerments
and liberating instructions constitute extractions from these traditions. And
although in the case of major systems of instructions there is no way that
these can be imparted before the maturing process of empowerment has
taken place, one should make the distinction that in certain cases—such as
teachings on the graduated path and minor instructions—the conferral of an
empowerment is not necessary.
On occasions when the entire collection is being transmitted and received,
the way the volumes are organized is chronological, according to the earlier
and later historical periods during which these profound teachings came to
Tibet. But when the transmission is being given, it must be in accord with
the developmental stages of the teachings, and so the transmission begins
with the Kadampa teachings on the graduated path. Following the completion of the Dorje Sumgyi Nyendrup teachings, the maturing empowerments
and liberating instructions for the three categories of the Great Perfection
approach are conferred. Other, more minor instructions are transmitted intermittently where convenient. It would be excellent if the instructions on
longevity practice were used to bring everything to a positive conclusion.
In this regard, if there are students who are householders and, as such,
hold no ordination, some form of ordination from the Individual Liberation
system—such as lay ordination, or whatever they are capable of upholding—
is conferred. [7b] As the initial part of the instruction in the superior spiritual model, the ordination ceremony for arousing bodhicitta is performed,
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20 The Catalog
from both the lineage of profound view and that of extensive conduct. As a
preliminary to each of the major systems of instruction, the empowerment is
conferred in accord with the respective tradition’s way of carrying this out.
Instructions that require a specific number of days, such as that of Parting
from the Four Attachments, are transmitted in that way.
The 108 Instructions of Jetsun Kunga Drolchok48 must be taken as the
foundation of the entire collection in general, and so before any of these
transmissions the preliminary practices of these instructions and the meditation and mantra repetition of Samayavajra are explained, and during the
evening session everyone participates in that meditation and mantra. For
the actual transmissions, it is my lord guru’s method to confer them each
in three versions: a brief presentation, an extensive explanation, and a concluding summary. So, the lineage supplication is recited at the outset in each
case, the history of the specific instruction is related, and a mandala offering
is performed. The teachings that are contained in the 108 Instructions are
identified separately and read once, which constitutes the brief presentation. Next, the source text of the respective instruction is explained extensively. Then the 108 Instructions are transmitted once again as a series,
which constitutes the concluding summary. But in fact the order in which
these are given need not necessarily be the one that is found in the text of
the 108 Instructions. This can be illustrated by the fact that it would be, for
example, fine to confer, in conjunction with the teachings on the graduated
path, those instructions that are akin to those teachings, or the instructions
on the view of the Middle Way. So the instructions that pertain to the sutra
tradition can be given in conjunction with the teachings on the graduated
path; those that pertain to specific mainstream traditions can be added to
the transmissions of those respective traditions. As for those instructions on
the stage of completion for the classes of tantra that are not included in the
foregoing case, it would be fine to give them in conjunction with the Kagyu
transmissions. As this indicates, one can include within the transmission of
a given lineage any instructions that share some affinity with the authentic
origins of that lineage, in whatever way is convenient. Once the instructions
have been transmitted in their entirety, it would be ideal if one were to add
the reading transmission for the text of the 108 Instructions.
As is stated in the sutra White Lotus of the Sacred Dharma, in any situation in which teachings are being transmitted and received, the preparation
involves arranging offerings on the shrine, offering prayers of supplication
to the Jewels, repeating mantras to put an end to negative influences, and
imbuing oneself with love for the audience. Especially in cases of transmitInterior_DNZ_Catalog_12_03_13.indd 20 3/18/13 3:55 PM
Purpose 21
ting tantric instructions, when they are being explained it is unsuitable to
transmit or receive them with ordinary ideas, so one should never lose the
clear impression of the universe being a pure mandala, of the one explaining
the teachings being a master of the tantras, and so forth. [8a]
During the actual transmission, one explains the teaching while embodying the six transcendent perfections. In conclusion, one prays for forgiveness
of one’s errors, dedicates the virtue to the enlightenment of all, and applies
the perspective of a nonconceptual state of awareness. Those hearing the
teachings avoid the three flaws of a vessel, the six distortions, anything
inappropriate to the activity at hand, the five flaws of incorrect retention,
and so forth. With the intelligence that allows one to gain understanding,
the determination to seek teachings, devotion that is devoid of pride, and
one-pointed faith, they prepare by imbuing themselves with the intention to
practice the teachings, engaging in conduct that expresses devotion through
the three avenues of their being, and taking joy in ensuring the circumstances for them to hear the Dharma. During the actual transmission, they listen
while embodying the six transcendent perfections. In conclusion, they pray
for forgiveness of their errors, dedicate the virtue to the enlightenment of
all, and pay homage as a thanksgiving gesture. One should act in accord
with the foregoing explanations.
D. Purpose of Compiling The Treasury of Precious Instructions
This is twofold: the actual purpose of compiling this collection and the benefits and advantages of doing so.
1. The Actual Purpose
Generally speaking, in each of the eight great mainstream lineages of accomplishment there exists such a profound and vast range of authentic sources
from the sutra and tantra traditions, and such limitless cycles of scriptures
and pith instructions, that no one could compile everything. And in such
cases as that of the Early Translation school (with the empowerments for
the peaceful and wrathful deities and the explanations of the tantra Web of
Magical Display, which is the foundation of the mahāyoga approach, and the
empowerment for the Discourse of the Gathering of the anuyoga approach);
of the six main scriptural sources of the Kadampa; of the “explanation to the
multitude” from the Lamdre tradition; and of the teachings on Mahāmudrā
and the Six Dharmas from the Dakpo tradition—in such cases, even nowInterior_DNZ_Catalog_12_03_13.indd 21 3/18/13 3:55 PM
22 The Catalog
adays the institutions for the transmitting and receiving of these teachings
that are entirely self-sufficient are widespread and flourishing, so that one
certainly need have no concern for these traditions.
There are, however, special auxiliary teachings in the foregoing traditions—instructions and ancient texts—that are rare, with barely a continuous line of the reading transmission still extant, as well as the traditions
of the Shangpa, the Zhije, the Nyendrup, and so forth, in which the lines
of transmission are exceedingly rare and in danger of dying out. With an
altruistic desire to benefit these lines of teachings and with great diligence,
I have sought out the three components of empowerments, reading transmissions, and instructions for them and compiled them so that all this will
prove to be of use.
As well, in the foregoing cases I have not had to rely solely on extensive
lineages that are like rotting strands of old rope on the point of breaking.
My lord guru, Jamyang Khyentse Wangpo, received seven great modes of
personal transmission. [8b] The first of these modes involved him making
enormous efforts to receive the extensive transmissions of the eight great
mainstream lineages of accomplishment, which he did to a consummate
degree; the accounts of how he received individual direct lineages through
these modes of transmission are clearly described in a separate text. I supplicated him again and again concerning all the transmissions I had not
received previously, and with great delight he bestowed these on me like
one vase filling another. And that was not all, for he did me the great honor
of granting me a quite extraordinary authorization, formally appointing me
as a master who could explain, write about, and practice these teachings.
Even regarding most of the transmissions that I had previously received, I
nevertheless persistently requested these from him for the purpose of receiving them as direct lineages of his blessings. So my own enthusiasm for
assembling this great collection of advice—which is like a wish-fulfilling
gem, flawless and yielding all that is desirable just as one wishes—has been
firmly rooted in me, and I feel this is also a way of fulfilling the enlightened
intentions of my gurus and those of the lineages involved.
2. The Benefits and Advantages
Let me speak briefly about the benefits and advantages of this undertaking.
Generally speaking, there are enormous benefits and advantages to listening
to or explaining the sacred Dharma. As we read in the compilation of teachings on the bodhisattva approach:
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Purpose 23
Through hearing teachings, one comes to understand phenomena.
Through hearing teachings, one turns away from harmful actions.
Through hearing teachings, one abstains from what is
meaningless.
Through hearing teachings, one attains nirvana.
As well, the master Vasubandhu illustrated the benefits and advantages
of hearing teachings in three groups of five points, employing analogies.
There are a great many such benefits and advantages to hearing teachings.
As for the benefits and advantages of explaining teachings, in the sutras
we read the following:
One who, in order to benefit someone, presents my teachings
in the appropriate manner shows me honor;
the Victorious One is not shown honor
with flowers, perfumes, or lamps.
Such passages show that this is the unsurpassable offering one can make
to the Buddha. Further, the sutra Maitreya, the Lion’s Roar states:
Some may fill the world with as much gold
as there are grains of sand in the Ganges and give it generously,
but to speak a single verse of teachings in these evil times
holds so much more benefit than that.
This and other sources indicate that explaining the teachings is far superior to any other generosity on the material level, and thus it is of the most
sublime benefit.
Through generosity of the dharma, one recalls former lifetimes.
[9a]
Such citations state that explaining the teachings serves as a cause for
gaining the powers of complete recall and deeper discernment. The sutra
Discourse That Arouses Altruistic Intent discusses some twenty benefits and
advantages to being generous with the dharma without regard for material
gain; as this indicates, one’s merit thus flourishes and one will attain enlightenment.
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24 The Catalog
Both explaining and listening to teachings stabilize the spiritual potential
of those in the three approaches, bring one erudition that others respect,
uphold the teachings, and bring about the attainment of enlightenment—the
benefits and advantages are truly inconceivable! The Demonstration of the
Secret of the Tathāgatas states:
As for the merit of upholding the sacred Dharma,
even if all buddhas spoke continuously
about this for a million aeons,
they would indeed never describe it entirely.
And in the sutra Discourse Requested by Sagaramati we read:
To uphold the sacred Dharma of the tathāgatas
is to be completely upheld by the victorious ones;
it is to be completely cared for by gods, nāgas, and kiṃnaras
and completely imbued with merit and timeless awareness. . . .
through joy and mental bliss one becomes enlightened, awakening
to buddhahood.
These and other such sources speak of immeasurable benefits and advantages.
The benefits and advantages of explaining or listening to the dharma of
the Mahāyāna approach are even greater still. In the context of the ground
state, the Prajñāpāramitā literature speaks of these activities outshining all
that pertains to the Hīnayāna approach, nurturing the potential that is the
fundamental constituent of our being, and so forth. In the context of the
spiritual path, the Highest Continuum speaks of them eliminating all obscurations without exception and ensuring merit far greater than any other activity. And in the context of the fruition state, the Ornament of the Mahāyāna
Sutras explains that they make evident the state of omniscience.
In particular, it is said that there are immeasurable benefits and advantages to upholding the sacred Dharma in such times as the present day,
when the teachings of the Victorious One are close to disappearing. To cite
from the sutra Discourse of the One Known as the Exalted Avalokiteśvara:
Those who henceforth uphold this sutra
will forever be my beloved children.
Although a million buddhas praise them, [9b]
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Purpose 25
they will never be finished with that praise. . . .
More than those who show honor to thousands of buddhas
(or even to hundreds of millions)
for as many aeons as there are
grains of sand in the Ganges,
someone who, when the sacred Dharma spoken by the Lord of the
World
is disappearing, upholds it day and night
has far greater merit. . . .
By upholding the Dharma of the sublime Victorious One when it
is disappearing,
one gains a very fine body, lovely to behold;
is beloved of men and women and gods;
and is happy, learned, praiseworthy, and possessed of intelligence.
In whoever’s presence the divine of the divine, the Teacher
endowed with ten powers,
thoroughly explained this sutra,
such a sutra as this will, in the future,
come into that person’s hands.
Furthermore, as we read in Spiritual Categories of the Supreme Amassing of
the Rare and Sublime:
In this regard, Śāriputra, having embarked authentically on the
Mahāyāna approach, once one has perceived such intolerable,
such unworthy circumstances, under which the sacred Dharma
is utterly disappearing, one arouses the force of a great diligence
in the following way:
One thoroughly listens to sutras such as this one, to teachings
in the categories found in the collections of teachings on the
bodhisattva approach. One memorizes them, one commits them
to writing, one ensures that others understand them, and one
teaches them on a vast scale, in an utterly authentic manner.
Moreover, one gives rise to four ideas. What are these four?
“This body of teachings that I have, which I inherited from
my forefathers, will utterly disappear. Since Śākyamuni, the
Transcendent and Accomplished Conqueror, the Tathāgata, the
arhat, the samyaksaṃbuddha, engaged in austerities for hundreds of thousands of millions of aeons for the sake of these
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26 The Catalog
teachings, therefore I will ensure that the teachings are not altered. I will thoroughly master them. I will uphold them. I will
ensure that they do not come to naught!”
One thus arouses one’s diligence in the following way: [10a]
Śāriputra, say for example that someone had a child, and that
child—beloved, lovely, attractive, and in no way at odds with
that person—were about to fall over a great precipice. That person would seize the child by the hand with the fixed thought,
the utterly fixed thought, “May this being not fall into this hellish abyss!”
In a similar manner, Śāriputra, those holy beings who have
faith in me, who would absolutely never forsake this unsurpassable Jewel of the Dharma, and who hope to attain nirvana, in
those times they completely uphold the sacred Dharma, and so
to them I entrust this sublime state of enlightenment.
It is thus. O Śāriputra, suppose for example that, in the midst
of a great battle, for the sake of protecting many people, those
who arrange themselves in front of the opposing forces turn out
to be few; and furthermore, that those whose courage proves
worthy of the challenge and who will emerge victorious in battle
arrange themselves during that great and terrible battle in front
of many people. Similarly, Śāriputra, at the point that the sacred
Dharma is extremely close to disappearing, whosoever with altruistic intent desires to attain complete nirvana, and so dons
their strong armor with stable courage and diligence, arouses
the force of that great diligence and emerges victorious in the
battle with the māras. They thus realize to at least some small
degree the vital essence of such a Jewel as that of the Dharma.
Why is this so? Śāriputra, not to rejoice in the complete rejection of even a four-line verse of teaching, but to proclaim to
many people “This Buddha explained this” and to help them
understand it is to rejoice in what is explained in an excellent
manner by the buddhas, the transcendent and accomplished
conquerors of the past, the present, and the future. O Śāriputra,
I would not say, “The consequences of the merit of such individuals is small.” [10b] Rather, they are endowed with an amassing
of merit that is equal to space in its extent.
Why is this so? Śāriputra, such holy beings as these are rare.
They can be called sublime beings. They can be called ideal beInterior_DNZ_Catalog_12_03_13.indd 26 3/18/13 3:55 PM
Purpose 27
ings. They can be called courageous beings. They can be called
great beings. They are on the side of the Dharma of the tathāgatas. Do not speak against them or interfere with them. They are
to be afforded most special honor. O Śāriputra, until death one
should afford them most special honor. Until death one should
completely uphold the sacred Dharma. Until death one should
have a devoted interest in emptiness.
Śāriputra, if one has the four foregoing qualities, at that
point, at that time—a time when the sacred Dharma is utterly
disappearing, a time when the sacred dharma is on the wane,
a time when many pervert the ethical standards, a time when
many harken to the furtive words of rank materialists, a time
when the age is degenerating, a time when beings are degenerating, a time when longevity is degenerating, a time when afflictive mental states are degenerating, a time when belief systems
are degenerating—one should abide in these qualities throughout the three times. One should continue to pacify conflict thoroughly. One should not become separated from the enlightenment of buddhahood. Śāriputra, one should abide completely
like this throughout the three times!
To quote again from the sutra Discourse Requested by Sagaramati:
To uphold the sacred Dharma of the tathāgatas
is to repay the kindness shown by the tathāgatas.
To uphold the treasury of the victorious ones and be stable in that
intent is to make offerings to buddhas in the ten directions.
One could fill with jewels many realms seen by the eyes of the
buddhas
and offer these to the tathāgatas,
but at the point that these were exhausted, the amassing of one’s
merit
would not have increased as it does by one’s upholding the
Dharma. . . .
Although the qualities and benefits and advantages of these actions
might be described by speaking without interruption for an aeon,
one could never completely finish describing
the benefits and advantages of upholding the sacred Dharma.
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28 The Catalog
As these and other passages indicate, this issue is spoken of on a vast scale.
[11a]
Compared to the foregoing cases, the benefits and advantages of transmitting, receiving, meditating on, and practicing the unsurpassable teachings,
both general and specific, of the Vajrayāna, the secret mantra approach, are
significantly greater—many hundreds and thousands of times greater. For
it is even rarer for the Vajrayāna to appear than for a buddha to do so. It is
due only to the strength of our Teacher’s special resolve to guide beings who
were not being guided in these times of strife that these teachings appeared.
Otherwise, as it is said, they have not appeared, are not appearing, and will
not appear in the teachings of all buddhas of the three times. This being the
case, it is stated extensively throughout the classes of tantras that, for example, those who write out the profound tantras, or carry them on their person,
or read them, and who meditate on their meaning are gazing on the vajra
state of enlightenment itself. To give one example, from the tantra Heaped
Jewels of the Early Translation school:
Therefore, people who uphold
this secret tantra
gain empowerment into their respective families.
Merely by carrying this tantra on one’s person,
one becomes an emanation of Vajradhara.
All who read this tantra
have the entire meaning of the view arise in their minds.
All who write it out
enjoy the enlightened speech of all buddhas.49
And from the Supreme Array of Ati:
If one makes offerings to, praises, and shows honor to
this unsurpassable and most excellent secret,
both sublime and more ordinary attainments
will come to one just as one wishes.
By merely carrying it on one’s person,
one possesses the oral transmission and pith instructions.
And that is not all. To have even the slightest physical contact with advanced practitioners who apply the meaning of the words of the tantras—
such as seeing their faces, hearing their speech, or being touched by their
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Purpose 29
hands or feet—purifies one instantly of all the effects of harmful actions
amassed in the past, so that before very long one attains the state of a heruka. This situation is discussed in the source tantra of Cakrasaṃvara:
Through seeing, touching,
hearing, and recalling,
one becomes freed of all effects of harmful action,
right then and there, without doubt. . . . [11b]
The supreme and timeless awareness of the glorious heruka
has all the attributes of total purity.
It is the water of bliss for the practitioner.
Nondual, it is nonduality itself.
Contact with one who is engaged in nonduality
is purifying, overcoming the effects of harmful actions.
Through contact or speech,
one becomes free of all effects of harmful actions.
With this freedom from all effects of harmful actions,
one’s body is pure and without flaw.
One is a sublime person who is completely refined.
One attains the level of a tathāgata
who is completely pure of all effects of harmful actions.
Completely free of all effects of harmful actions,
one is born into the family of the tathāgatas
and becomes a monarch who possesses spiritual values.
The reasoning behind these statements is thus: It is said that those yogins
who pursue practice are constantly being blessed by the glorious heruka,
while all ḍākas and ḍākinīs—such as Heruka and Vajravārāhī—are actually
present in their heart centers, engaging passionately in union with them in a
state of delight and love. They therefore are born simultaneously with those
yogins, so that beings who forge any connection with them—through seeing, hearing, thinking of, or touching them—amass enormous merit thereby.
The same source states:
There is no doubt that one is constantly
engaged in play with the great hero.
In the heart center dwells Vārāhī.
One abides in union with me
and with ḍākas and ḍākinīs and heralds.
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30 The Catalog
Beings gain merit by seeing
anyone who is truly born with these.
Having studied and contemplated any sutra or tantra, in the final analysis one must integrate that by applying oneself to meditation and spiritual
practice. For if one becomes distracted by merely talking about the teachings, not only will there be no meaningful result, but as the sutra Discourse
Exhorting One to Altruism points out, there are a great many flaws in taking
delight in such talk. And if one does not meditate on the authentic nature
of reality, even though one were to embrace the teachings of the Buddha
and hear and contemplate the sacred Dharma on the level of mere words,
no matter how much one did so this would produce only a temporary result;
[12a] one would not gain the consummate state of total freedom. This fact
is spoken of using numerous analogies as, for example, in the following passage from the Array of Stems:
These teachings of the perfect Buddha
are not realized through one’s simply hearing them.
To give an analogy, in certain cases a mighty river
can carry off those who are weak
while others die of thirst;
the situation is similar when one does not meditate on the Dharma.
One might give food and drink
to many beings
but die of hunger oneself;
the situation is similar when one does not meditate on the Dharma.
Certain physicians
may possess all medicines
but still die of some virulent disease;
the situation is similar when one does not meditate on the Dharma.
In treasure houses of riches
there may be great numbers of jewels to be counted
but not even a single gem that one may own;
the situation is similar when one does not meditate on the Dharma.
One might be reborn in the court of a monarch’s palace
that is endowed with all pleasures
yet not receive food and drink oneself;
the situation is similar when one does not meditate on the Dharma.
A blind artist, when selling a painting,
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Purpose 31
might be questioned about it
but be the one who cannot see it;
the situation is similar when one does not meditate on the Dharma.
A ferryman might convey many people
across a great body of water
but still die that night;
the situation is similar when one does not meditate on the Dharma.
One might stand at the crossroads
and proclaim to everyone what is excellent
yet still not obtain it oneself;
the situation is similar when one does not meditate on the Dharma.
In addition, if one does not meditate, one’s mind can fall under the sway
of afflictive mental states, and one will fall into a lower state of rebirth, as
we read in the sutra Discourse on the Complete Display:
If one has not realized the nature of mind, one falls under the influence of the conceptual thought process of ordinary mind and
circles through the three realms, wandering into the six states of
unenlightened being.
In these and other such passages, this point is discussed extensively in the
sutras and śāstras.
The merit of meditating on the authentic nature of reality, however, is
incalculable. According to the sutra Discourse Demonstrating Suchness Itself:
[12b]
O Śāriputra, greater than the merit of someone who listens to
teachings for an entire aeon is that of someone who for the
duration of a finger snap cultivates meditative absorption focusing on suchness itself. Given that that is so, Śāriputra, you
should strongly advise others about this meditative absorption
of suchness itself.
And according to the sutra Discourse of the Great Uṣṇiṣa:
The merit of meditating for a single day on the significance of
the true nature of phenomena is greater than that of hearing
and contemplating teachings for many aeons. Why is this so?
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32 The Catalog
Because it ensures that one is separated by a great distance from
the path of birth and death.
And the sutra Discourse on Expanding One’s Realization states:
If one engages in a single session of meditative stability,
this is more meaningful than if one were to save the lives
of as many people as would fill the three realms.
Furthermore, it is said that cultivating meditative absorption undermines
one’s fixation on sense pleasures, resolves issues on which one is indecisive,
arouses powers of deeper discernment and absorption, awakens supreme
compassion, brings insight into the significance of the authentic nature of
reality, ensures that one is capable of bringing those to be guided to enlightenment, and so forth. To cite from the sutra the Compendium:
Through meditative stability, one downplays and casts aside
sense pleasures.
Once actually gains spiritual potential, powers of deeper discernment, and meditative absorption.
And according to the Ten Cycles of Kṣitigarbha:
By cultivating meditative absorption, one resolves doubts,
but without that realization, one cannot do so by other means.
Therefore, since the cultivation of meditative absorption is most
excellent,
the wise will pursue it intently.
In the Authentic Consolidation of Qualities we read the following:
By resting the mind in equipoise, one will gain insight into the
authentic nature just as it is. It is through seeing the authentic
nature just as it is that bodhisattvas embrace a supreme compassion toward beings.
And as is stated in the Ornament of the Sutras:
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Purpose 33
It is through meditative stability, moreover, that all beings are
brought to the three degrees of enlightenment.50
Given that all the profound teachings that are imbued with such great
significance are included in this great Treasury, [13a] if those gifted with
intelligence will protect the continuity of their transmission by putting them
into practice themselves and explaining and disseminating them to others,
this will ensure something that is enormously meaningful, in both the short
term and the long term.
The purpose of the foregoing discussion can be found in Reasoning for a
Detailed Explanation:
Once they have seen the great significance of the sutras,
those who hear them will feel a devotion
to hearing and upholding them,
so at the outset the purpose should be discussed.
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To discuss in a concise way the manner in which these teachings developed
in the holy country of India and in Tibet, in general there seem to have been
many lines of transmission, both major and minor, that developed in this
Land of Snows as extensive lineages of accomplishment. But a summary
of the principal ones, those that constitute the very foundation, consists of
those renowned as the eight great mainstream traditions. The great learned
and accomplished master Prajñārasmi stated:
As prophesied by the Victorious One, the lord protectors of beings
in the Land of Snows,
whose principal intent was solely and entirely concerned with the
teachings,
were the rulers who were the unique and divine figures among
the spiritual kings of old.
The second Teacher in this land of glacial mountains and
the great editor and translator Pagor Bairotsana;
the lay master Dromtön, who maintained the bloodline of the
Victorious One;
the great learned and accomplished master Khyungpo Naljorpa;
the great guru Drokmi, speaker of two languages;
the venerable Jetsun Marpa, powerful lord among yogins;
Dampa of India, who attained the level of a siddha;
Gyijo the translator; and the learned and accomplished Orgyenpa:
these eight are the great pillars who upheld lineages of
accomplishment in the northern land.
Deriving in an excellent way from glorious Vajradhara,
II
Traditions in India
and Tibet
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36 The Catalog
these eight great pillars are the lineages of accomplishment in this
land of glacial mountains;
they are the legacies of siddhas of the past.
Those who desire liberation follow in the wake of these paths.
That is to say, in the succession of Tibetan rulers were those known as
the three ancestral monarchs—magical emanations of the “lords of the three
families.” It was due to their superb motivation and enlightened activities
that the sun of the Victorious One’s teachings spread its illuminating rays
throughout the darkness in the Land of Snows. [13b] The heart essence of
these teachings lies in the eight great mainstream lineages of accomplishment, made up of those who upheld the extensive traditions of the Early
Translation school of Nyingma, the Kadampa, the Lamdrepa, the Marpa
Kagyu, the Shangpa Kagyu, the Zhije and associated teachings, the Jordruk,
and the Dorje Sumgyi Nyendrub.
A. Nyingma
In the case of the first of these, as the manifest aspect of timeless awareness (the primordial lord protector Samantabhadra), the sambhogakāya
Vajradhara arose as awareness’s own manifestation. The manifestation of
innate compassionate responsiveness as “other” was that of the victorious
ones of the five families, who revealed limitless approaches based on skillful
methods of empowerment and transformation to bodhisattvas on the ten
levels of realization. In the pinnacle realm of Akaniṣṭha in the immaculate
abodes, the sambhogakāya appropriate to that realm taught the “approaches
that lead away from the all-pervasive origin of suffering” and the “approaches that evoke awareness through ascetic practices.” The Great Perfection
teachings were codified by Vajrasattva, those of anuyoga by the master of
awareness Kunjara, and those of mahāyoga by Vajradharma and others.
These teachings were entrusted to the lords of the three families and to
the ḍākinī Lekyi Wangmo and others. Teachers and retinues in these cases
abided in the equality of enlightened intent, the dharma being such that
there was no sense of someone being taught distinct from someone doing the
teaching, but due to its manifesting simply as a mode that derives from the
dynamic energy of timeless awareness, there is the “lineage of mind-to-mind
transmission of victorious ones.” The atiyoga teachings were transmitted
successively to the child of the gods Adhicitta, Garap Dorje, Mañjuśrīmitra,
Śrīsiṃha, Vimalamitra, and others.
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Traditions in India and Tibet 37
The teachings of anuyoga and mahāyoga were demonstrated through
mere symbols to the lords of the three families, the five exalted masters
of holy heritage, and others, whereupon they thoroughly mastered these
teachings. This is the “lineage of transmission through symbols by masters
of awareness.”
Due to the blessings of the Lord of Secrets, the texts of the eighteen
tantras actually fell onto the roof of the palace of the fortunate king Jaḥ,
while volumes of the anuyoga teachings fell in a forest on the island of Śrī
Laṅkā. The Lord of Secrets revealed himself to King Jaḥ in a vision and conferred empowerment on him. The transmission then passed successively to
Kukurāja, Indrabodhi,51 Siṃharāja, and other human masters of awareness.
This is the “lineage of oral transmission by human individuals.”
Thus, through the foregoing threefold lineage, the profound cycles of
ati, anu, and so forth were transmitted in the holy country [14a] to a few
fortunate individuals, imparted to each as a private teaching without being
promulgated further. The rulers, patrons, and teachers involved respected
the seal of secrecy entailed and concealed these teachings at Vajrāsana and
other places. During the time in which the Buddhist king Trisong Detsen
was first causing the teachings of the Victorious One to spread in the land of
Tibet, it is explained that there were many stages, but if we summarize the
primary ones, they are six in number:
1. The second Buddha, Padmākara, in the perceptions of ordinary individuals to be guided, taught simply the text Pith Instructions: The Garland
of Views. On extraordinary people of good fortune he bestowed the maturing empowerments and liberating instructions for the three yogas on a profound and vast scale, with the oral lineage of these teachings passing down
through uninterrupted lines of siddhas and masters of awareness, such as
the traditions of Nyang, Pang, Khön, Nup, Ma, Rongzom, and others. The
majority of the cycles of his advice were sealed as hidden treasure teachings
(termas) for the sake of future generations of those to be guided.
2. The great translator Bairotsana taught such individuals as the twenty-five learned ones from India; in particular, the master of awareness
Śrīsiṃha received the profound teachings of the Great Perfection approach
on a vast scale and caused these to be promulgated in Tibet as the five stages
of the Category of Mind and uninterrupted continuum of the “heard lineage”
of the Category of Expanse.
3. With the coming of the great scholar Vimalamitra to Tibet, those to
whom he gave the cycles of teachings of the Category of Direct Transmission
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38 The Catalog
in the Great Perfection approach passed on lineages of continuous teachings
as well as those of hidden treasure teachings.
4. The great master Sangye Yeshe of the Nup clan received limitless
advice—such as that of the great reading transmission of the Discourse of
the Gathering, the cycles of Yamāntaka, and so forth—from four masters of
India, Nepal, and Gilgit; the oral lineage of the Discourse of the Gathering
survives to the present day.
5. Namkhai Nyingpo of the Nup clan received the cycle of teachings of
the glorious deity Samyak from the master Hūṁkāra and promulgated this,
and as well ensured that the teachings of the Vajrayāna approach fell, as is
said, “first to Nyak, following that to Nup, and finally to Zur,” such that their
lineages of teachings and students became limitless. In particular, during
the time of the “three ancestors of Zur,” the way in which the teachings of
the secret mantra approach spread in Tibet [14b] was said to rival that of
Oḍḍiyāna.
6. In future generations, fortunate beings who were emanations of the
king and his subjects appeared in succession, bringing forth the profound
teachings concealed as hidden treasure from their places of concealment, in
accord with the times, so that all beings throughout central Tibet and the
surrounding regions were granted unsurpassable benefit and happiness in
the short and the long term.
B. Kadam
In the case of the Kadampa tradition, the Noble Lord, the glorious Atīśa
(who was renowned as being an emanation of the buddha Amitābha and
having attained the third level of realization) came to Tibet. There he
found that, due to the evil ruler Langdarma’s attempts to eradicate the
teachings that had been established by the ancestral spiritual monarchs,
the sutra tradition and the Vinaya had been undermined, while the secret
mantra approach had become distorted into perverted forms of behavior.
In order to ensure that the teachings of the Sage were once again elucidated, Atīśa composed his Lamp on the Path to Enlightenment, a complete
overview of the stages on the paths of the three spiritual models that is
based on the meaning of what is taught in such sources as the Ornament of
the Mahāyāna Sutras and the Stages of the Bodhisattva. He emphasized the
view of the Middle Way, the conduct of the Vinaya, and the advice concerning the precious awakening attitude of bodhicitta. Atīśa established a
system of teaching that allowed a single individual to experience all the
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Traditions in India and Tibet 39
words of the Victorious One arising as personal advice for awakening to
buddhahood.
The foremost among Atīśa’s students were Khu, Ngok, and Drom,52
who were emanations of the bodhisattvas of the three families.53 Of these,
Dromtön Gyalwai Jungne (who was Avalokiteśvara in the flesh) had three
students who were known as the three brothers. From these three there developed three traditions:
•	 Putowa Rinchen Sal established the branch of the Kadampa of “those
teaching mainstream sources,” that is, those such as Lang and Shar54
(who were compared to the united sun and moon), who upheld the
tradition of teaching six major sources.
•	 Chenga Tsultrim Bar established the branch of “those teaching advice,” transmitted by such masters as Jayulwa, who taught the four
truths as personal advice.
•	 Puchungwa Zhönu Gyaltsen established the branch of “those teaching pith instructions,” transmitted by such masters as Tapkawa, who
conferred the maturing empowerments and liberating instructions for
the “sixteen spheres,” as well as the supportive transmission of the
precious volumes of secret teachings.
These three branches, as well as the lineage of oral transmission from
Naktso, developed extensively, spreading throughout the eastern and central regions of Tibet. In later times the centers that upheld this tradition
itself waned somewhat, [15a] but the illuminating activities of the glorious
Tsongkhapa Lozang Drakpa, an emanation of Mañjuśrī, in elucidating these
teachings once again caused them to spread over the surface of the earth.
C. Lamdre
As for the tradition of “The Path with the Result,” Vajra Nairātmyā conferred
empowerment on the powerful lord of yogins Śrīdharmapāla (“Glorious
Protector of the Dharma”)55 within a mandala that she emanated. The realization of the sixth level became fully evident to him, and he became
renowned as the mahāsiddhā Virūpa, or Birwapa.56 It was he who, relying
on the tantra of Hevajra, bestowed the Vajra Lines of the Lamdre teachings
for the sake of Kāṇha of the East, on whom he conferred an abridged explanation of the tantra, as well as extensive instructions on the Path with
the Result. To Ḍombipa he granted an extensive explanation of the tantra
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40 The Catalog
and abridged instructions. From these two the transmissions were passed
down through lineages of successive masters of accomplishment. Among the
translators in Tibet during the later spread of the teachings were three who
served as authentic sources of the secret mantra approach, or Vajrayāna:
Mar, Gö, and Drok. One of these, Drokmi Lotsāwa Śākya Yeshe, received
a complete range of mainstream sources and advice from Gayadhara and
Vīravajra. He also received the “eight later cycles concerning the path,” such
as the instructions of the mahāsiddhā Saroruha. In Tibet he conferred these
teachings on his students: the seven siddhās, the seven students who received a complete transmission of the primary sources, and the four students
who received a complete transmission of the pith instructions.57
From these four there developed in the Lamdre tradition three lineages
of the sons who were students. Among these, from Sekar Chungwa58 there
further developed three lines through those who received from him an ideal,
a middling, and a lesser transmission. The middling transmission was propagated through the Zhamas,59 from whom some seven traditions developed.
The ideal transmission came through Zhangtön Chöbar, from whom Sachen
Kunga Nyingpo received it. There were the traditions of the earlier spiritual
son Pakmo Drupa and Chegom, and both extensive and more direct lineages
came to the later sons.60 As well, Gyijo Lotsāwa studied with Gayadhara,
which led to a lineage succession. There came to be what were renowned
collectively as the eighteen traditions of Lamdre. From these, the Sakya tradition itself has endured as the most widespread in terms of activity. [15b]
With respect to that tradition, moreover, Ngorchen Kunga Zangpo studied with the mahāsiddhā Buddhaśrī, which led to the lineage succession of
the Ngor tradition: the “explication for the assembly.”61 The Dzong tradition
of Lamdre is that of Dorje Denpa Kunga Namgyal and is the lineage that
came from Ngakchang Zungkyi Palwa. And Tsarchen Losal Gyatso studied
with Doring Kunpangpa Chenpo and passed this transmission on to his two
heart sons,62 who were compared to the sun and moon, which led to the
lineage of the Tsar tradition: the “explication for disciples.”63 All of these
are still living traditions.
Generally speaking, the great guru Drokmi Lotsāwa received personal
transmissions of the exceptional instructions renowned as the “nine cycles
of the path.” The first of these, the cycle of the Path with the Result, compiled by the lord of yogins Birwapa, has just been discussed. As for the
“eight later cycles concerning the path,” six are concerned with the stage of
completion associated with the three cycles of Cakrasaṃvara, Hevajra, and
Guhyasamāja, while two are commentaries on the tantra classes in general.
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Traditions in India and Tibet 41
They are:
1. Ensuring the Innate State, a text on the stage of completion according to
the “commentarial tradition” of Hevajra, authored by Ḍombi Heruka on the
basis of the Two Sections;
2. Saroruha’s Sādhana, based on the tantra Vajra Pavilion, for which the
instructions are those referred to as “like the tip of a candle flame” and those
on the nine profound methods of the stage of completion, authored by the
master Padmavajra and known as the Hevajra tradition of Saroruha, the
Lake-Born One;
3. The six mainstream sources of Kṛṣṇa, authored by Kṛṣṇacāryavajra on
the basis of the explanatory tantra of Cakrasaṃvara, of which the practical
application of the Olapati is “the complete path of caṇḍalī”;
4. The pith instruction for “straightening the crooked,” authored by the
master Ucitāmara, which is the practical application as a root summary of
the Droplet of Spring;
5. Commentary on Bodhicitta, authored by the glorious lord protector Ārya
Nāgārjuna on the basis of the Guhyasamāja Tantra, the practical application
of which is the pith instruction of “achieving a decisive state of mind in
the presence of a stupa,” that is, the stage of completion associated with
Guhyasamāja Akṣobhya;
6. Treatises authored by the great scholar Vāgīśvarakīrti, such as Illuminating the Seven Branches, which emphasizes the enlightened intent of the
glorious Guhyasamāja cycle, [16a] the practice of which is the Mahāmudrā
without Letters, connected with the tradition of the venerable Jñāna;
7. The pith instructions on the “stages of the inconceivable,” authored by
the mahāsiddhā Kuddāla, based on the Well-Sealed Locket; and
8. Successive Levels of Empowerment, authored by the Buddhist monarch
Indrabhūti on the basis of the entire anuttarayoga class of tantras, the practice of which is the “Completion of the Four Seals.”
As well, once Drokmi Lotsāwa had finished his study and training and
was preparing to return to Tibet, he established a connection with the six
erudite gatekeepers of Vikramaśīla, requesting and receiving an instruction
from each, collectively known as the spiritual connections with the six gatekeepers. These and other instructions and reading transmissions have endured without interruption.
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42 The Catalog
D. Marpa Kagyu
With respect to the oral lineage of the lord Marpa, the great and glorious
Tilopa established an extensive lineage in receiving individual transmissions
from the mahāsiddhās Ārya Nāgārjuna, Ḍombipa, Lūipāda, and Sukhasiddhi;
these became the pith instructions associated with his four personal transmissions. He practiced for a long time, training in the realizations associated
with the spiritual path, until he became a great and powerful master among
siddhās, actually cared for by Vajradhara and Vajrayoginī, who conferred on
him the treasury of the four classes of tantra. After the great scholar Nāropa
had trained with him, engaging in twelve great hardships, Nāropa gained
attainment, mastering the meaning of the teachings in its entirety simply
through symbols and words.
Marpa Chökyi Lodrö journeyed to the holy country of India three or four
times, studying a limitless range of sutras and tantras with many learned
and accomplished masters, Nāropa and Maitrīpa foremost among them. In
particular, during his earlier and later journeys, he spent a total of sixteen
years and seven months with Nāropa alone, integrating study, contemplation, and meditation so that he came to dwell in a state of attainment. On
the occasion of Marpa’s final journey, Nāropa had already entered into a
phase of advanced tantric conduct, so Marpa sought him out by undergoing
great hardship and supplicating him. He actually met Nāropa at Puṣpahari
in northern India and spent seven months with him while Nāropa conferred
on Marpa the complete transmission of the oral lineage of the masculine and
feminine aspects of Cakrasaṃvara. [16b]
In Tibet, the foremost among the students on whom Marpa bestowed
profound teachings were known as the four great pillars. From among
these, three—Me, Ngok, and Tsur—received the personal transmission of
the lineage of exegesis, while the venerable Milarepa received that of the
lineage of accomplishment. Among the many students of Mila, including
the “seven who ascended to Khecara” and the “eight cotton-clad brethren,”
one of the foremost was his heart son Rechung Dorje Drakpa, who was
compared to the moon and from whom came the Oral Lineage of Rechung
(Rechung Nyengyu); several of its instructions, such as those concerning
Amitāyus and Caṇḍa, spread throughout the entire Land of Snows. The
student who was compared to the sun and who was praised in the prophecies of the Victorious One was the great, incomparable Gampopa, whose
coming was in every way similar to that of an actual buddha coming into
the world.
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Traditions in India and Tibet 43
Although he had an inconceivable number of students whom he brought
to spiritual maturity and liberation, the foremost were those who upheld the
lineages renowned as the four senior branches:
•	 Barompa Darma Wangchuk, from whom came the Barom Kagyu;
•	 Pakmo Drupa Dorje Gyalpo, from whom came the Pakdru Kagyu;
•	 the glorious Dusum Khyenpa, from whom came the Karma Kagyu; and
•	 Zhang Tsalpa Tsöndru Drakpa (a student of Gampopa’s student Öngom Tsultrim Nyingpo), from whom came the Tsalpa Kagyu.
•	 As well, a fifth branch, the Dakpo Kagyu, came from the succession
that followed the three “uncle and nephew” masters of Dakpo, which
was the primary seat of Dakpo.
Some 500 students of Pakmo Drupa were famed as being worthy of a ceremonial canopy. From the foremost among them came what were renowned
as the eight junior branches of Kagyu, or “the four pairs, totaling eight.”
These students were:
•	 Kyoppa Jikten Sumgyi Gönpo, from whom came the Drigung Kagyu;
•	 Tangpa Tashi Palwa, from whom came the Taklung Kagyu;
•	 Drogön Gyaltsa Kuön, from whom came the Tropu Kagyu;
•	 Lingje Repa Pema Dorje, from whom came the Lingre Kagyu;
•	 Marpa Rinchen Lodrö, from whom came the Martsang Kagyu;
•	 Yelpa Yeshe Tsekpa, from whom came the Yelpa Kagyu;
•	 Zarawa Yeshe Senge, from whom came the Yapzang Kagyu; and
•	 Nyipu Gyergom Chökyi Senge, from whom came the Shuksep Kagyu.
[17a]
Each of these had its own monastic seat, lineage of teachings, and vast range
of activities.
In particular, from Götsangpa Gönpo Dorje (who was the foremost student of Lingje Repa’s heart son Drogön Tsangpa Gyare) came the upper
branch of the Drukpa, renowned as the “stars in the sky”; from the lineage of his students such as Gyalwa Yangönpa, Latö Sherap Gönpo, Barawa
Gyaltsen Zangpo, and others came specific subbranches of the Kagyu. From
Lore Darma Wangchuk came the lower branch of the Drukpa: the “focal
point of earth.” And through the nine masters named Senge, who upheld the
monastic seat, came the uninterrupted transmission of the middle branch of
the Drukpa.
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44 The Catalog
On the basis of the special nature of the lord Dusum Khyenpa’s motivation
and aspirations, the incredible students and activities of each of his successive incarnations constituted the Kaṃtsang tradition, the primary branch of
the Kagyu. Two further branches developed: the Zurmang Kagyu came from
Drung Mase Lodrö Rinchen, who was invested as the master of the fifth lord
Dezhin Shekpa’s oral lineage known as the “Three Cycles of the Gem,” while
the Nedo Kagyu came from the learned and accomplished Karma Chakme,
who was a personal student of the sixth Garwang, Chökyi Wangchuk.
From among the foregoing, nowadays only the Karma Kagyu (as one of
the four senior branches) and the Drukpa, the Drigung, and the Taklung (of
the eight junior branches) are still lineages that can stand on their own. Of
the remaining branches, only the transmissions of a few minor maturing
empowerments and liberating teachings have not disappeared; other than
these, the presence of these branches is no longer felt to any great degree.
E. Shangpa Kagyu
Concerning the Shangpa Kagyu, the learned and accomplished master
Khyungpo Naljor (who was prophesied by the Victorious One as a “great
śrāvaka worker of miracles”) first embraced his ancestral religion of Bön
and then the Nyingma school. Although he became learned in each of these
systems and gained some spiritual power thereby, due to the power of his
aspiration to engage in enlightened conduct finding a timely expression, he
was not satisfied with them alone and so journeyed to the holy country of
India. He met with some 150 learned and accomplished masters, foremost
among them his four primary gurus (Vajrāsana and others), and studied an
enormous range of teachings from both sutra and tantra. [17b] In particular,
he actually met the ḍākinīs of timeless awareness Niguma and Sukhasiddhi,
who had both heard teachings directly from Vajradhara and who dwelled on
one of the three pure levels of realization. They bestowed profound instructions on him, and he became a great lord among siddhās, indistinguishable
from such sublime mahāsiddhās as Saraha, as exemplified by the fact that
the deities of the five tantras were actually present in the five places of his
body. Because he established his seat at Zhang Zhong in the Shang valley
of the Yeru region of Tsang province, he was known as Lama Shangpa, and
so those who continued his lineage became famed as the Shangpa Kagyu.
Khyungpo Naljor lived to the age of 150, maturing and liberating an
inconceivable number of those who were to be guided, so that his students included some 180,000 teachers. Foremost among these were the
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Traditions in India and Tibet 45
five “earlier sons” and a sixth “later son.” And among these, it was only
to Mokchokpa Rinchen Tsöndru that the personal transmission fell for the
one-to-one lineage of the secret words of Vajradhara. After him this lineage
passed in succession to Öntön Kyergangpa, Sangye Nyentön, Sangye Tönpa,
and Drogön Tönpa. The vajra seal of this one-to-one transmission was then
loosened by the seventh “jewel,” Chöje Tönpa, in accord with prophecies
from Vajradhara and the ḍākinī of timeless awareness, thus allowing accomplished students to spread throughout the human world Jambudvīpa and as
far away as its subcontinents. The primary holders of the continuing lineage
were Tsangma Shangtön, Samdingpa Zhönu Drup, and Jakchen Gyaltsen
Bum, all three of whom committed the instructions to writing. Countless
lineages of students developed at the seats of both Jakchen and Samdingpa.
There also appeared another series of great and exceptional beings known as
the later seven jewels, such as Khyungpo Tsultrim Gönpo, who was a student
of Tsangma Shangtön.
In addition, countless other lineages developed: from Chöje Tönpa’s student Serlingpa Tashi Pal, from the succession of Latö Könchok Kar’s students, and so forth. Later on, the mahāsiddhā Tangtong Gyalpo received
the distinct “upper” and “lower” lineages and practiced these teachings, so
that he was actually taken under the care of the ḍākinī of timeless awareness, [18a] which resulted in three successive direct lineages that still exist
nowadays. The venerable Jetsun Kunga Drolchok received the extensive lineage of these teachings on some twenty-four occasions, and a twenty-fifth
time—a marvelous and extremely direct lineage—when the ḍākinī actually
bestowed instructions on him in this direct manner. Jetsun Tāranātha combined these twenty-five transmissions in the instruction manual found in
this collection.
As for the cycle of teachings concerned with the “swift-acting lord protector of timeless awareness,” the special dharmapāla of the learned and
accomplished Khyungpo, in former times the followers of the so-called
upper tradition spread these teachings almost everywhere. Later on, the
lower tradition that came from Rigong spread throughout the majority of
schools, and in particular the Precious Lord and his spiritual sons adopted
this as the foremost of their dharmapāla practices, so that the rituals of
offering, praise, sādhana, and activity spread throughout the three region
of U, Tsang, and Kham and as far away as China and Mongolia. It would
seem that nowadays any tradition that upholds the sources of the “golden
teachings” is exceedingly rare.
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46 The Catalog
F. Zhije and Its Auxiliary Lineage
Kamalaśīla (who was also renowned in both Tibet and China as Padampa
Sangye) was a greatly learned master who was born at Cata Senga in the
region of Vetāli in India. He received the entire range of profound instructions from some fifty-four accomplished masters, both men and women, and
one-pointedly applied himself to the practice of these instructions. In this
way he gained the eight major attainments of the more ordinary variety—
such as the ability to extract the vital essence of the inanimate world—and
so lived for 570 years. In meditation he was graced with visions of twelve
sugatas, thirty-six amazing gurus who had attained Khecara, and others;
he also gained the supreme attainment: the timeless awareness of the great
path of seeing.
It was this master who based his teachings primarily on the three versions of the Prajñāpāramitā—extensive, middle-length, and concise—as well
as such texts as the tantra Great Flowing River of the Sanskrit Vowels and
Consonants, condensing the meaning of these sources for application in spiritual practice. In accord with this master’s own life example, for him the
support was that of the three levels of ordination; the path was the challenging one of austerities; and the fruition was conduct for the benefit of others.
Those of fortunate karma who followed that example and were liberated
on the level of buddhahood were as numerous as stars in the nighttime sky.
The specific teachings that brought this about became known by the generic
name of “the sacred teachings,” as well as “the pacification of suffering.”
[18b]
Although these teachings comprise an inconceivable range of instructional methods based on people’s varying degrees of acumen, the lineages
that are most renowned are the three successive lines of the transmission of
Pacification established by Padampa during some five visits to the land of
Tibet:
1. The first line of transmission concerns the “Three Cycles of the Lamp
of Pacification” that Padampa imparted to Jñānaguhya of Kashmir and were
transmitted by the translator Angpo Lotsāwa and others.
2. In the intermediate line of transmission, the primary masters are Ma,
So, and Kaṃ. The transmission of the words and meaning of Mahāmudrā
were imparted to Ma Chökyi Sherap; the transmission of the words and
meaning of the advice for “perceiving pure awareness in all its nakedness”
were imparted to Sochung Gendun Bar; and the transmission of upper linInterior_DNZ_Catalog_12_03_13.indd 46 3/18/13 3:55 PM
Traditions in India and Tibet 47
eage and lower lineage of the transcendent perfection of wisdom was imparted to Kaṃ Yeshe Gyaltsen. There were also three minor transmissions:
•	 the “Ninefold Cycle of the Lamp of Pacification,” imparted to Geshe
Drapa;
•	 the advice integrating sutra and tantra, imparted to Che Candrakīrti;
and
•	 the advice “without letters” on the transcendent perfection of wisdom,
imparted to Jang Kadampa.
It is also said that there were some fifteen minor transmissions of diverse
lineages for such teachings as Lapkyi Drönma’s advice on the Object of
Severance.
3. As for the final line of transmission, when Padampa returned from
China to Dingri, there were transmissions beyond counting, of maturing
empowerments and liberating instructions that he bestowed on his students:
the twenty-six “destroyers of illusion,” his more than one hundred great and
exalted spiritual sons, the twenty-four noble ladies, the twelve students who
directed monastic seats, and others. However, the foremost of these students
were known as the four favored yogins, who compiled teachings and wrote
them down:
•	 in the east, Dampa Charchen, who compiled the “Cycle of the Teachings That Integrate the Sutras”;
•	 in the south, Vajrakrodha, who compiled the “Cycle Organizing the
Meaning of the Precious Jewel”;
•	 in the west, Dampa Purchung, who compiled the “Cycle That Compiles Fragmentary Teachings”; and
•	 in the north, the bodhisattva Kunga, who compiled the “Cycle of the
Teachings of Cholu.”
Of the foregoing three lineages, the intermediate one is explained as being in accord with the final cycle of the Buddha’s teachings (that is, the
sutras that concern the definitive meaning of the teachings), while the later
lineage is primarily in accord with the tantric approach.
All of the foregoing lineages, moreover, are complete spiritual paths, but
Padampa averred that the most exalted among them—equal in its intent to
that of Padampa himself—is the tradition of the holy master Kunga.
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48 The Catalog
This cycle of teachings is composed of a vast range of sections, of both
more ordinary and extraordinary teachings. [19a] Although all three lineages were formerly very widespread, nowadays they exist only in name. But
the great translator Dharmaśrī of Mindroling put much effort into receiving
whatever transmissions were available and writing manuals and ritual texts.
It would seem that it is due to his kindness that at least the fundamental
elements of the maturing empowerments and liberating instructions for all
three lineages (the earlier, the intermediate, and the later), and particularly
for the tradition of the holy master Kunga, are still extant.
The auxiliary cycle, the Object of Severance, is renowned for having two
branches: the “male” lineage of Severance and the “female” lineage. As for
the former, Padampa Sangye bestowed on Kyo Śākya Yeshe and Yalung
Mara Serpo the exclusively sutra tradition of Severance: the instructions
called Six Fragments, which discuss the meaning of Āryadeva’s short text
Fifty Verses.
64 Kyo conferred these on his nephew, Sönam Lama, who in turn
is said to have conferred four of these Fragments on Machik Lapkyi Drönma.
The cycle transmitted by Mara Serpo was promulgated by Rok Sherap Ö
and Khedrup Zhönu Drup. The foregoing is known as the male lineage of
Severance.
As for the female lineage, the same Machik Lapkyi Drönma—who was
the great mother Prajñāpāramitā manifesting as a human woman—read the
sutra of the transcendent perfection of wisdom aloud, which aroused in her
the view of emptiness. With Padampa teaching her a few words of heart
advice, she experienced an ongoing sense of freedom and became a natural yoginī. Out of her own experience of enlightened intent—the meaning
of the intent found in the Prajñāpāramitā Sutras—Machik established the
extensive tradition of the path of Severance, composing an incredible number of cycles of advice. All of these are subsumed within four lineages: the
father lineage of skillful method, the mother lineage of wisdom, the nondual
lineage of ultimate meaning, and the ḍākinī’s lineage of meditative experience. Her many students, including some 108 male and female siddhās
who were her personal students, lived throughout central and eastern Tibet.
Foremost among them were her sixteen great spiritual children to whom
personal transmission fell, whose activities flourished everywhere. Her own
son Langlungpa Gyalwa Döndrup became the foremost one upholding the
lineage of the sutra tradition. The upholder of the lineage of the tantra tradition was Tönyön Samdrup, who became renowned as a siddhā and whose
special lineage of Severance was known as Gangpa.65 [19b] The one upholding the lineage that integrated the traditions of sutra and tantra was
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Traditions in India and Tibet 49
Khugom Chökyi Senge, whose lineage produced many further lineages that
came from individual siddhās.
In particular, the Gyalwang Karmapa Rangjung Dorje received the
teachings of Severance from Namtso Dopa, and from that lineage came
the Severance lineages of “Rupa.” In later times there developed the traditions of Zurmang and Nedo. There also developed countless other traditions
from various lineage holders, as exemplified by the Kyapche tradition that
came from Jetsun Kyase and the Trechö tradition that came from Treho
Chökyi Wangpo. An extensive lineage came from Machik’s daughters, while
Gyaltang Samten Özer received many distinct transmissions and met directly with Machik, who bestowed instructions on him; all of this led to the Tang
tradition.66
There were many profound teachings that Machik did not confer on her
students but concealed as hidden treasure teachings. In later times these
were revealed by Ladu Dorje Drönma, who was an emanation of Machik
herself. Kunpang Tsöndru Senge, a rebirth of Khugom, revealed a profound
and vast array of hidden treasure teachings from concealment; it would
seem that the later transmission of these has continued to the present day as
the Gyatön lineage of Severance.
G. Jordruk
The Vajrayoga of the Six Branches of Union dates from the time when our
Teacher, the perfect Buddha, was teaching a vast range of anuttarayoga
source tantras of the Vajrayāna at the glorious stupa of Dhānyakaṭaka to
those in his retinue, a vast assembly of beings both of this world and transcendent. On that occasion, in response to a supplication by Dharmarāja
Sucandra, who was an emanation,67 the Buddha spoke the source tantra
of the Kālacakra cycle in twelve thousand lines. This teaching flourished
in the land of Shambhala until the end of the seventh Dharmarāja’s reign.
Then the Kalkī ruler Mañjuśrī Yaśas composed an abridged version of the
tantra based on the source, and Kalkī Puṇḍarīka elucidated this version in
his major commentary. The successive generations of emanated Kalkī rulers spread these teachings, so that they definitely came to mahāsiddhās in
the holy country of India at a certain early point in time, if in a somewhat
random manner.
In the perceptions of people in general, however, the one who first introduced these teachings was Cilu Paṇḍita. When he was traveling to Shambhala
seeking the “Bodhisattva Commentaries,”68 [20a] during his journey he was
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50 The Catalog
taken under the care of an emanation of the Kalkī ruler, who bestowed on
him the entire range of empowerments, tantras, commentaries, and pith instructions and blessed him so that Cilu thoroughly mastered these teachings.
Cilu’s student was Piṇḍo Ācārya, also known as the master who begs for
alms. It was from him that Mañjuvajra (also known as Kālacakrapāda the
Elder, or Cilupa the Younger) received the teachings. Through the power of
the emanated Kalkī ruler’s blessings, Mañjuśrīvajra gained siddhis and actually journeyed to Kalāpa, where he received a complete transmission of the
empowerments, tantras, and pith instructions. Emphasizing these teachings,
he explained them to those who listened, so that he came to have many
students, including Nāropa, Ratnakāragupta, and others. Among these, three
figures—Avadhūtipa, Śrībhadrabodhi, and Nālandāpa—were each referred
to as Kālacakrapāda the Younger.
Initially, the translator Gyijo Lotsāwa Dawai Özer invited Kālacakrapāda
Śrībhadrabodhi to this land of Tibet; they translated the commentary on the
tantra and the pith instructions. Gyijo trained those known as the four great
sons, including the translator Trom Lotsāwa Pema Özer. The Gyilo tradition
was transmitted from Trom Lotsāwa.
Mañjukīrti was a student of Nālandāpa, and his student in turn was the
Nepalese Samantaśrī. It was from Samantaśrī that Ra Lotsāwa Chörap received the teachings that became the Ra tradition. Alternatively, another
student of Nālandāpa was the Kashmiri Dawa Gönpo, from whom the teachings passed to Dro Lotsāwa Sherap Drak, to his student Gompa Könchok
Sung in turn, and so forth, resulting in the Dro tradition.
Other traditions included the following:
•	 the Tsami tradition, the lineage that passed from Nālandāpa to Tsami
Sangye Drak and successive generations;
•	 the Nyö tradition, through Nyö Darma Ö, who received teachings from
Tsami’s student Se Lotsāwa Zhönu Tsultrim;
•	 the Chak Lo tradition, another lineage that came from Nālandāpa and
passed successively to Abhayākara, Niṣkalaṅka, the Nepalese scholar
Ravīndra, and Chak Lotsāwa Chöje Pal;
•	 the Paṇchen (“Great Scholar”) tradition, also called the Chal tradition,
which came from Abhayākara to Vikhyātadeva, the Kashmiri scholar
Paṇchen Śākyaśrī, and Chal Chökyi Zangpo;
•	 the Rong tradition, which passed from Ra Lotsāwa Chörap to Yeshe
Senge, to Bumseng, to Rongpa Ga Lotsāwa Namgyal Dorje, and so on
through successive generations of the lineage;
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Traditions in India and Tibet 51
•	 the Tsal tradition, which was passed from Tsami to Khampa Ga
Lotsāwa Zhönupal to Zhang Tsalpa;
•	 the Sakyapa tradition, conferred by Ga Lotsāwa on the great master
of Sakya; [20b]
•	 the Kodrak tradition, which was received by Kodrak Sönam Gyaltsen
from the great scholar Vibhūticandra, on whom it had been actually
conferred by the mahāsiddhā Śāvarīśvara;
•	 the Gö tradition, which Lama Gö received from both Nyen Lotsāwa
and Ga Lotsāwa, they in turn having received the teachings from Mañjukīrti and Abhayākara; and
•	 the Kar tradition, which came from Chak Chöje Pal to Golungpa Dodepal, to the learned and accomplished master Orgyenpa, to Nyemdowa
Kunga Döndrup, to the lord Rangjung and so on, and which emphasizes the Tsami tradition.
In addition, there appeared many other traditions, such as the Bodong
tradition (passed down from Shong and Pang), the Koktrangwa tradition,
the Latö Wangyal tradition, and others.
In later times, however, the two schools that caused the teachings of
the Kālacakra cycle to spread very widely in this Land of Snows were the
Jonang and the Zhalu. Both of these received teachings initially from the
lineage of the Ra tradition and subsequently brought in teachings from the
Dro tradition, so that they definitely came to uphold a combined lineage of
Ra and Dro. Because the Bu tradition was primarily a personal transmission
of exegesis, it has continued from the great Butön to the present day and
constitutes an uninterrupted transmission of explanation of the tantra.
In the Jonang tradition, the great Kunpang received from successive emanations of the Kalkī rulers the complete tradition of Kālacakra that included
all the sources translated into Tibetan. His students were famed as the “four
sons of Kunpang.” The great and omniscient Dolpopa’s marvelous activity
in spreading the yoga of the Six Branches was truly incredible. Primarily,
it was the fourteen students who were considered his equals who each engaged in extensive activities to spread traditions of instruction, which has
resulted in an ongoing succession that constitutes a personal transmission of
accomplishment. This continues even now without impairment as an ongoing tradition of consummate meditative experience and realization.
Generally speaking, in India, the holy country, it would seem that a
number of traditions appeared, including those of Kālacakrapāda the Elder
and the Younger, Śavaripa, Anupamarakṣita, Raviśrījñāna, the great scholInterior_DNZ_Catalog_12_03_13.indd 51 3/18/13 3:55 PM
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ar Nāropa, the Great Scholar of Kashmir, the mahāsiddhā Śāntigupta, and
others. Here in Tibet the most renowned were the “four prior traditions” (of
Gyijo, Dro, Ra, and Chödrak of Dingri); the “four intermediate traditions”
(of Menlung Guru, Tar Lotsāwa, Orgyenpa, and Vibhūticandra); [21a] the
three from Śāvari (earlier, intermediate, and later); and the “later tradition”
that came from the great scholar Vanaratna.
H. Dorje Sumgyi Nyendrup
As for the tradition of Dorje Sumgyi Nyendrup (Stages of Approach and
Accomplishment of the Three Vajras), the learned and accomplished master Orgyenpa Rinchen Pal trained completely in the sutras and tantras; in
particular he became a superb scholar of the Kālacakra cycle. Training under Gyalwa Götsangpa, he gave rise to a consummate level of realization,
beholding the truth of the path of seeing. The lord of dharma Götsangpa
extolled Orgyenpa as his heart son, equal to him in uncontrived tantric conduct. In order to develop his conduct to a consummate degree, Orgyenpa
journeyed to Jalendhara and many other regions. In particular, he went to
the land of Oḍḍiyāna in the west, where many obstacles and quasi-miraculous events occurred; he quelled these with his indwelling confidence on
the view and the splendor of his uncontrived conduct. In the four cardinal
directions of the central region of Dhūmatala, he was blessed by the ḍākinīs
of the four families. In accord with a prophecy uttered by a lovely emanated
maiden, he went to a town called Kapoka, where Vajrayoginī herself manifested in the form of a prostitute and bestowed on him the pleasures of food
and drink and physical contact, which released the blockages in his subtle
channels. With sounds and earthquakes and other great omens, she manifested in actuality as the Vajra Queen and conferred these instructions on
him in their entirety. The four previous ḍākinīs and a fifth, the lioness-faced
Siṁhamukhā, each conferred a portion of the instructions on Orgyenpa as
well, and he gained the sublime and more ordinary attainments.
Orgyenpa journeyed to Tibet, where, in response to a supplication by
Kharchu Rinpoche, a student who had received a prophecy concerning this,
he first committed the vajra verses of this cycle to writing. He composed a
Mnemonic Summary of verses concerning the visualizations that he had bestowed. Dawa Senge, who was entrusted with safeguarding these teachings,
compiled the pith instructions into a volume. There are also what are referred to as the four major commentaries: The replies that Orgyenpa gave to
questions from Golungpa Zhönu Pal were recorded; Zurpukpa Rinchen Pal
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Traditions in India and Tibet 53
authored a major commentary; and both the learned Shangtön and Nyedo
Kunga Döndrup composed detailed explanations of the vajra verses.
Numerous traditions of these teachings developed, such as the lineage
that passed from Patrapa Sönam Özer through Chöje Gangpa and was received by Palden Lama Sönam Gyaltsen. [21b] The venerable and omniscient Rangjung received the entire cycle of instructions from the mahāsiddhā himself, composed a commentary to unravel the vajra verses, and further elucidated this noble path, the key points of which are more especially
exalted than others.
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In terms of what the teachings in this collection constitute in their essence,
eight topics are to be identified:
•	 the Nyingma, or Early Translation school
•	 the Kadam
•	 the Lamdre
•	 the Kagyu
•	 the Shangpa
•	 the Zhije and Chö
•	 the Jordruk
•	 the Nyendrup
A. Nyingma
In the first case, that of the Early Translation school and its classification of
nine approaches, with respect to the three yogas of the inner level of skillful
method, there have developed many graduated approaches to meditation.
These, however, can be subsumed within the two categories of those that
involve some thematic structure and those that do not. As the Three Stages
states:
The stage of meditating on a thematic structure
and that of cultivating the experience of suchness itself—
the specific variations are spoken of as twofold.
Of these, in this collection the emphasis is on presenting the sources for
the stages of meditation in atiyoga, the pinnacle of the nine approaches.
III
Identification
of Teachings
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56 The Catalog
This is the latter of the three categories of development, completion, and
Great Perfection. If we interpret the Sanskrit term mahāsandhi, it translates
as “great meditative absorption” or “great meditative stability”; that is, the
meaning is that of timeless awareness, in which all phenomena of samsara
and nirvana are naturally arising within the expanse of the oneness that is
the true way in which things abide, transcending all the systems of the eight
approaches of ordinary consciousness.
If this approach is further categorized, we read the following in the
Supreme Array:
the Category of Mind for those with conceptual minds,
the Category of Expanse for those with minds like space,
and the Category of Direct Transmission for those who need not
strive step by step.
Accordingly, the Great Perfection is renowned to involve three categories,
because there are different degrees of profundity within this approach that
forges the path of naturally occurring timeless awareness.
Of these, in the outer Category of Mind, the realization of all phenomena
as being the display of the oneness of mind itself—beyond causes and conditions, effort and achievement—brings freedom from the limitation of there
being factors to be eliminated. There are seven further subcategories within
this, such as the position that the fruition state is the origin of mind.
In the inner Category of Expanse, free of anything to be done, the realization that all objects in the phenomenal world are without coming or
going within the expanse of Samantabhadrā—and that they therefore do not
undergo change within the basic space of the three kāyas as natural attributes—brings freedom from the limitation of there being antidotes. [22a]
This has four subsections: the three of the White Expanse, Black Expanse,
and Multicolored Expanse, plus the Immense Expanse.
In the secret and profound Category of Direct Transmission, there is the
realization that the way in which all phenomena of ground, path, and fruition actually are is such that their innate attribute is the fact of the inseparability of original purity and spontaneous presence; and in accord with this
realization, there is freedom from the limitations of factors to be eliminated
as well as antidotes. This category includes three kinds of texts: personal advice, miscellaneous instructions, and teachings that discuss the tantras that
are the source specific to this category.
In this regard, the All-Creating Monarch contains the following lines:
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Identification of Teachings 57
Six approaches that bring the attainment of certainty
are shown to be points of error concerning the great perfection.
Such passages demonstrate the fact that, in every case, all the fixed concepts
pertaining to the sutras and to the outer and inner tantras (up to and including the anuyoga approach) are solely systems of thought constrained by
ordinary rational consciousness, so that one succumbs to the error of failing
to see the primordial way in which things actually abide, just as it is.
Timeless awareness in the context of the Great Perfection approach transcends the eight avenues of ordinary discursive consciousness, which entail
imagining and describing things in terms of cause and effect. It is a supreme
freedom from conceptual elaboration, with all limitless states of ordinary mind
and mental events having subsided within basic space. It is the fundamentally
unconditioned mode of being that is the true nature of pure awareness, occurring in and of itself, supremely free of anything to be done and transcending
ordinary consciousness. Other than constituting a naturally abiding process of
resting in its own fundamental nature, it is not contrived through any artificial means, and so the adventitious distortions that are manifestations of its
dynamic energy have dissipated naturally within the basic space of genuine
being. It is therefore remarkably superior to all lower systems of thought, a
fact that is discussed in the tantra Naturally Arising Awareness:
How marvelous! The great perfection of ati
does not fall into any extreme
and so embraces the ultimate meaning of naturally occurring
timeless awareness.
To give an analogy, just as the carnivorous lion
awes other predators with its majesty,
so the Great Perfection speaks its own language and awes inferior
approaches with its majesty.
The Great Perfection speaks its own language and relies on its
own ultimate meaning.69
In this and similar passages, this source presents the definitive secrets of
unique view and meditation.
In the Supreme Array of Ati, moreover, following an extensive presentation of the way in which this approach is superior to systems of view and
meditation that involve conceptual speculation, we read the following:
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Therefore, this quintessence that is the definitive secret
is like a lamp that illuminates the darkness;
it is like an elephant among oxen;
it is like a lion among other wild beasts; [22b]
it is like a horseman among foot soldiers.
It is superior to all other approaches.
The preceding citation is an illustration of the extensive treatment found in
this text.
As for the key points of this path, the Great Perfection approach is endowed with the special teachings of the unsurpassable instructions concerning “fourfold freedom.” And in particular, having received the empowerment into the dynamic energy of pure awareness from the secret cycle of
the Category of Direct Transmission, with unimpaired faith and samaya one
familiarizes oneself to some significant degree with the yoga of day and
night. Even if one does so, one still might not gain the level of primordial
freedom in this lifetime. Nevertheless, through the power of the blessings
of the lineage of masters of awareness and that of the true nature of things,
when one becomes free of the cage of the physical body, immediately upon
calling nirmāṇakāya pure realms to mind, one beholds the nirmāṇakāya
realms of the ten directions and is inspired to the level of “universal illumination.” This process is described in such passages as the following from the
Supreme Array of Ati:
In the final of the five-hundred-year periods in degenerate times,
this heart essence of secrets will manifest in the human realm.
Those fortunate individuals who follow and uphold this
and to whom this heart essence becomes evident
will pass to the level of unchanging being.
Even if, due to having a short life and many illnesses in these
degenerate times,
they do not gain indwelling confidence in this heart essence,
by perceiving it they gain supreme inspiration,
taking pure and miraculous rebirth in the nirmāṇakāya realm of
Universal Illumination,
freed from the confines of the womb.
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Identification of Teachings 59
B. Kadam
As for the Kadampa, this refers to the tradition of the glorious Atīśa—
known as the Noble Lord and the “single deity” of the Land of Snows—in
which all the words of the Victorious One are experienced as personal
advice by which a single individual can awaken to buddhahood. There is
a saying, “The bodies of those who uphold this lineage are adorned with
four deities, their speech is adorned with the Three Compilations, and
their minds are adorned with the three higher trainings.” Of these, the
four deities are Śākyamuni, the master of the teachings; Avalokiteśvara,
the master of love and compassion; Tārā, who dispels external obstacles;
and Acala, who dispels internal obstacles. The Three Compilations are the
presentations with which the three higher trainings are counted together
as the subject matter being presented, so that this tradition is renowned
as embodying mastery that is endowed with seven divine components.
This tradition has three parts: primary sources, advice, and pith instructions. [23a]
As for the primary sources, this tradition emphasizes a living process of
listening to and explaining six sources: the Garland of Lives and the Didactic
Aphorisms, as the sources that arouse one’s faith; the Compendium of Training
and Entering the Way of the Bodhisattva, as the sources that teach about one’s
conduct; and the Levels of the Bodhisattva and the Ornament of the Mahāyāna
Sutras, as the sources concerning meditative absorption.
The advice is instruction on the basis of the four truths—of suffering, of
its all-pervasive origin, of its cessation, and of the spiritual path to it—in
terms of the usual progression and its reversal. The pith instructions concern the practical implementation of secret teachings found in the Precious
Volume. As that source states:
Please recall the guru, the source of refuge.
Your body is of the nature of the deity.
Please use your speech to engage continuously in recitation and
mantra repetition.
Think of all beings without exception as your parents.
Investigate the way in which mind truly abides as empty.
In maintaining these five,
please purify all your fundamentally positive qualities!
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That is to say, the path is forged of the “sixteen spheres,” on both the relative and the ultimate levels, derived from the five recollections of the guru,
the deity, mantra, compassion, and emptiness.
The Lamp on the Path to Enlightenment by the Noble Lord presents an
integrated treatment of the primary sources and the advice. Given that it is
indispensable for one to embrace this unerring path right up to the point at
which liberation and omniscience are attained, it is famed as the “path to
enlightenment,” or the “graduated path of the three spiritual models.” As
the source itself states:
Understand there to be three spiritual models:
the lesser, the intermediate, and the most excellent.
The Sanskrit term for a spiritual model is puruṣa, which etymologically
means “having capability,” and so the term “spiritual model of the teachings” is used in this context to refer to someone who has the capability to
accomplish something meaningful for the next lifetime or even beyond that.
In this tradition, at the outset the foundation for all three models lies in
the teachings on how one relies on a spiritual mentor and how the opportunity and leisure to practice is difficult to gain, and so one begins with these.
Then, as the exalted Nāgārjuna states:
First there are teachings concerned with higher states of rebirth;
later come those concerned with the definitive excellence of
enlightenment.
Why? Because once one has gained a higher state of rebirth,
gradually one can come to that definitive excellence.
Accordingly, the lesser spiritual model is that of those who rid themselves of fixation on this lifetime and are capable of making the moral
choices of what to accept and what to reject for the sake of some happier
state of existence for themselves in the future. As the main body of teachings in this path, there are four topics: impermanence, the shortcomings
of the lower states of rebirth, [23b] the taking of refuge, and the effects
of karma.
The intermediate spiritual model is that of those who rid themselves of
fixation on samsara in its entirety and are capable of engaging correctly in
the three higher trainings for the sake of becoming liberated from it. From
the perspective of approaches, this model comprises those of the śrāvaka
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Identification of Teachings 61
and the pratyekabuddha. From the perspective of what one meditates on,
there are the four truths, interdependent origination, the obvious and subtle
aspects of the identity of the individual, and so forth.
The superior spiritual model is that of those who perceive the flaws of
both conditioned existence and mere personal salvation and are capable of
accepting the challenge of bringing all beings to the level of buddhahood.
From the perspective of view, this is either the Middle Way or the Mind
Only school. From the perspective of spiritual approaches, this model can
be divided into the two approaches of sutra and tantra. Beginning with the
arousal of bodhicitta, which is the distinctive feature of this path, the teachings deal with the way in which one engages in the conduct of the heirs of
the victorious ones—that is, the general and specific points of training—as
well as the results to which this leads.
Generally speaking, the designation “three spiritual models” appears in a
few sources, such as the Concise Definitive Conclusion and the commentary on
the Treasury of Abhidharma. The stages of practical implementation are condensed from explanations found in the two Ornaments and the Categories
of the Levels.70 In fact, all the teachings that were spoken in so excellent a
manner by the Victorious One are subsumed within this path of the three
spiritual models.
The variant themes of mind training, or lojong, which constitute advice
for mentally exchanging oneself with others, are primarily found in the
Indian sources by the Lord Atīśa’s three gurus and are the quintessence of
the practical implementation found in such texts as Entering the Way of the
Bodhisattva and the Compendium of Training. This training is the fundamental theme for meditation on the path of the superior spiritual model—the
consummation of the three models of the graduated path—and constitutes a
remarkable way to enhance the relative aspect of bodhicitta and the meditative absorptions of loving-kindness and compassion.
C. Lamdre
In the case of the Lamdre tradition, the powerful lord among yogins Virūpa
pursued a spiritual practice of the completion stage from the three tantras
of the Hevajra cycle71 and condensed this into the source text of pith instructions,72 which became renowned as the Precious Speech Concerning
the Path with the Result, a lineage imbued with four oral transmissions and
authentic qualities. This tradition involves four ways of instructing students
through three means of validation and four oral lineages.
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Of these, if we discuss instruction exactly according to the source,73 which
is the most extensive basic treatise, [24a] to quote the great lord Sakyapa:
The three states of appearances lay the foundation for the path;
the three continua bring understanding of all practical
implementation without exception.
In accord with this statement, the three states of appearances are teachings
that are held in common with the approach of the transcendent perfections
and lay the foundation of the path:
•	 Impure appearance involves meditating on the shortcomings of samsara, on the hard-won state of opportunity and leisure, and on conviction concerning the cause-and-effect process of karma; this completes
the path of the śrāvaka approach.
•	 Experiential appearance involves, for the more ordinary kind of practitioner, the cultivation of loving-kindness, compassion, and bodhicitta;
this completes the path of the ordinary Mahāyāna approach. For the
more extraordinary kind of practitioner, this involves meditation on
the path of the Vajrayāna approach, in which one understands that all
the inconceivable states of meditative and visionary experience that
arise are subsumed within fifteen topics, so that when these arise one
recognizes them and allows their natural expression.
•	 Pure appearance involves being aware of the qualities of buddhahood
in the context of the fruition state—the uninterrupted continuum of
adornment and so forth—and the arousal of inspiration that one will
oneself attain these qualities, so that one’s ongoing experience becomes refined through their cultivation in meditation.
In the extraordinary path of mantra, at the outset one receives empowerment as the causal circumstance and upholds the samaya commitments entailed in the ground situation.74 As for the actual path of the three continua:
•	 The causal continuum of the basis of all experience involves one being
directly introduced to the view of the indivisibility of samsara and nirvana as the primordial unity of lucidity and emptiness and cultivating
that in meditation.
•	 The continuum of skillful method as the path in fact involves four successive paths connected to the four levels of empowerment:
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u The path of the vase empowerment is that of the stage of development on the external and internal levels; having received empowerment in the context of the path, one meditates for four sessions in
every twenty-four-hour period on the profound path that embodies
the significance of that empowerment.
u The path of the secret empowerment involves techniques using
subtle energies and caṇḍalī.
u The path of the empowerment of wisdom leading to timeless awareness involves the body of another as the “messenger.”
u The path of the fourth empowerment is that of the “vajra waves”—
that is, meditation on the threefold path of the stage of completion
to usher in the anticipatory and actual states of timeless awareness.
•	 Once one has meditated on these four paths, within the context of the
mundane path, one experiences the four views (of the three essences
and so forth). Within the context of the transcendent path, one reaches
the four culmination states of attainment, and the resultant continuum
of the fruition state of the five kāyas becomes fully evident. [24b]
To summarize, one lays the foundation of the path with the three states
of appearances; carries out the implementation of the main body of practice with the three continua; eliminates one’s false assumptions with fourfold authenticity and the four oral lineages; and delineates the levels of
the path by means of the five factors of interdependent origination. When
implementing the foregoing, by knowing the three situations in which the
subtle elements gather, one becomes skilled in the seven pith instructions
that are of benefit and in the methods for dispelling hindrances; and by
pursuing the practice, one reaches the culmination of attainment. This is
the process of instruction in the extensive treatment of the path. The intermediate treatment of the path involves five topics, while the condensed
treatment of the path is subsumed within four categories. Given that any
of the foregoing treatments are such that the fruition remains attainable
within the context of the path, this tradition is renowned as Lamdre—the
Path with the Result—because it reveals the significance of the inseparability of ground, path, and fruition.
D. Marpa Kagyu
As for the tradition of the Kagyupa, this refers to the veritable ocean of advice
(primarily associated with the anuttarayoga class) that has been transmitted
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by the mahāsiddhās who founded the schools based on the oral lineage they
upheld, which Lord Marpa the translator had received as the tradition of the
venerable Nāropa and Maitrīpa. Although these instructions are so limitless
as to defy description, we may summarize them according to the emphasis
on the topics of meditation into two categories: the path of skillful method
(the Six Dharmas of Nāropa) and the path of freedom (Mahāmudrā). Both
of these, however, are subsumed within three major “vajra themes.” To cite
from the Clear Summary of the Five Stages and the Later Primer:
The stages of the way in which things truly abide,
the path, and the arising of the fruition state.
That is to say, there is
•	 the ground (the way in which things truly abide);
•	 the stages for traversing the spiritual path; and
•	 the way in which the fruition state is made fully evident.
The true way of abiding, furthermore, has two aspects: the way in which
things actually abide as the ground of being and the way in which things
actually abide as this pertains to mind. Each of these, too, has three levels
(the more obvious, the subtle, and the extremely subtle), which are taken as
the basis for the refinement process.
The path involves two aspects: maturation and liberation. Of these, one
begins with one’s ongoing experience being matured through the empowerment process to some degree (ideal, middling, or lesser) based on one’s capacity as the recipient. Then, the teachings that liberate one concern the two
stages of development and completion. [25a] A beginner implements the
practice of these two alternately, but with familiarization one implements
them simultaneously. In the stage of completion, moreover, one implements
the practices of either the path of skillful method or that of freedom, which
are the means that effect the refinement in accordance with the basis for
that refinement process.
The fruition entails more ordinary attainments (such as the ten indications of successful practice, the eight qualities, the four aspects of enlightened activity, and so forth), as well as the most sublime attainment (being
endowed with the seven attributes of integration, the eight qualities of powerful mastery, the four kāyas, and the five aspects of timeless awareness).
Depending on one’s particular good fortune and diligence, these attainments
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may actually be gained in this lifetime or perhaps in the intermediate state
after death.
1. The Path of Skillful Method
As for the Six Dharmas, which constitute the path of skillful method, these
are practical techniques that rely on such methods as the arousal of bliss
to make fully evident the timeless awareness of Mahāmudrā that derives
from these methods, and constitute a swift and profound path for those
who are endowed with sharp acumen and diligence. They come from the
tradition of the glorious Nārotapa.75 The primary bases on which they rely
are summaries of the key points of enlightened intent that are specific to
five tantric cycles—Cakrasaṃvara and Hevajra, Mahāmāya, Catuḥpītha,
and Guhyasamāja—and that permeate the Kālacakra cycle in general. These
practices are thus renowned as the path of skillful method associated with
the tantras. In this regard, we read in the True Measure of the Authentic Word
of the Buddha:
Caṇḍalī, karmamudrā,
illusory body, dream, utter lucidity,
the intermediate state, the transference of consciousness, and
transferring one’s consciousness into another’s body.76
In this regard, caṇḍalī is renowned as the root of the path, karmamudrā
as the enhancement technique on the path, the practice of illusory body as
the axis of the path, dream practice as the authentic measure of meditative
warmth on the path, the practice of utter lucidity as the very core of the
path, the practice of the intermediate state as the decisive factor on the
path, the transference of consciousness as one’s escort on the path, and
the practice of transferring one’s mind into another’s body as the means to
bridge interruptions on the path.77 Of these, the practices of caṇḍalī, illusory body, dream, and utter lucidity are known as the four basic practices,
constituting the profound path that makes fully evident, within a single
lifetime, the state of primordial unity that requires no more training. For
those of lesser good fortune, for whom these practices will not make the
fruition state evident in this lifetime, the instructions are given for the
practices of the intermediate state and the transference of consciousness,
making for a set of six practices. Karmamudrā and the practice of transferring one’s consciousness into another’s body are auxiliary practices to
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enhance one’s practice or bridge interruptions, so they are not counted
separately in the grouping.
The foregoing is the exegesis of Lord Gampopa and as such is universally espoused by those of the Dakpo Kagyu tradition. [25b] Lord Marpa
subsumed these into what he termed the four corners of the teachings that
bring awakening to buddhahood, while in the tradition of Ngok and his
spiritual descendants, the essence of the Six Dharmas is condensed into the
two processes of “blending” and “transference.” The venerable Mila sang
of this as the direct introduction to the eight intermediate states; Tepupa
explained this in terms of four pairs of eight practices; and Rechungpa spoke
of it as the “three cycles of blending” or the “ninefold cycle of blending and
transference,” and so forth.
While there are numerous analyses and syntheses, the actual teachings
are subsumed within the previous explanation.
2. The Path of Freedom
As for the path of freedom, or Mahāmudrā, according to the tradition of
this precious lineage there is a sutra-based model, in which the instructions
speak of the object as the utter lucidity that is free of elaboration, and the
subjective perceiver as the absence of any conceptual process; with these
instructions, one rests in equipoise. And there is a tantra-based model, that
of Mahāmudrā specifically characterized as “gaining contact with the innate
nature”—that is, the unity of bliss and emptiness—through timeless awareness awakened during the empowerment process and intense focus applied
to the key points of the vajra body. Of these two models, the latter conforms
to what was described previously, whereas the former derives primarily
from the tradition of the master Maitrīpa.
In essence, Mahāmudrā is nondual timeless awareness, profound and lucid and permeating all of samsara and nirvana, imbued with seven special
attributes. As for the derivation of the term, if we analyze the Sanskrit term
mahāmudrā, mudrā (“seal”) means that all phenomena of the three situations
of samsara, nirvana, and the spiritual path are such that they do not fall
outside of this awareness, while mahā (“supreme”) indicates that there is
no other thing superior to it; this is a compound term that combines these
meanings.
If we analyze this, there are three aspects: Mahāmudrā of ground, of
path, and of fruition:
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1. The ground is a “seal” because all phenomena of samsara and nirvana
are such that they do not fall outside this, for freedom and confusion occur
respectively due to the realization of or the failure to realize that very fact
of the way in which things truly abide. It is “supreme” because other than
that there is no other dharmakāya to be sought.
2. The path is a “seal” because even while one is undertaking spiritual
practice, having been introduced directly through the guru’s pith instructions, all consciousness and objects of consciousness are such that they do
not fall outside this. It is “supreme” because other than that there is no other
timeless awareness of buddhahood to be sought.
3. The fruition is a “seal” because once the way in which the ground of
being is present becomes fully evident with adventitious obscurations being
refined away through the process of the path, the entire manifest display
of the kāyas and timeless awareness is such that it does not fall outside the
essence of this. [26a] It is “supreme” because it constitutes the consummate
state of being.
Regarding the innate nature, there are the two aspects of what is innate
by nature and what is innate due to “melting bliss.” Of these, what is being
referred to in the present context is not merely some speculative meditation
on what is inferred after nothing is found at the conclusion of one’s investigation, but rather a path that is forged of the direct experience, free of
concepts, of the unceasing unity of perceived appearances and mind, without the conceptual component of reifying that, so that one is brought into
contact with that innate nature in its actuality. As Lord Gampopa stated:
Mind, conceptual thought, and dharmakāya:
these three are innate at the outset.
Because through instruction one gains contact with these as one,
wouldn’t you call this “gaining contact with the innate nature”?
With respect to the practical implementation of such a path, as Tilopa
said:
Ah! This is self-knowing timeless awareness.
Transcending any verbiage or terminology, it is not the province
of mind.
I, Tilo, have nothing whatsoever to show you.
Understand it by pointing it out to yourself!
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That is to say, once one has recognized one’s own true way of abiding,
the perspective of the ground of being, one meditates on this path using
what are known as the six teachings of Tilopa:
Do not reflect. Do not contemplate. Do not examine.
Do not meditate. Do not think. Just rest, utterly relaxed.
To implement these in one’s practice amounts to what is identical in its
significance to the cycles of Maitrīpa’s teachings on the “absence of any
conceptual process.”
In addition to this, the lord Gampopa relied on the Second Armor of
Mahāmudrā, authored by the Noble Lord,78 and the instructional methods
from the Kadam tradition. The fourfold preliminary practices ensure that
meditation develops where it has not yet developed. The threefold process
of direct introduction ensures that where it has developed, it is used as the
path. Due to the methods for enhancing the practice and developing positive
qualities, the issue of whether one is of excellent or lesser acumen is of no
consequence; if one’s ongoing experience is refined by one’s immersion in
the instructions, even those of lesser acumen are edified to the highest degree, for these are unsurpassable instructions that give one skill in the means
to bring about the state of natural freedom.
Of the followers of this tradition, the glorious Pakmo Drupa, as well as
Jikten Sumgön of the Drigung school and his descendants, emphasized instructions on the Five Principles of Mahāmudrā.79 The glorious Karmapas
matured and liberated people with instructions on “four key points of the
ongoing cycle of the true nature of reality” and “direct introduction to the
three kāyas.” [26b] In the glorious Drukpa Kagyu school, the upper branch
of the Drukpa employ the “eight major instructions,” while the lower branch
uses the “fivefold capability.” In the basic Kagyu tradition, instruction is
given using the “path of the six cycles.”
As the foregoing cases illustrate, there are limitless individual traditions
associated with the four primary and eight secondary schools and their derivative lineages, and in each of these cases many of those to be guided have
been brought to states of attainment. Given its vast display of methods, this
tradition is entirely worthy of one’s complete confidence.
E. Shangpa Kagyu
In the case of the Shangpa Kagyu, in general terms the learned and acInterior_DNZ_Catalog_12_03_13.indd 68 3/18/13 3:55 PM
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complished master Khyungpo, who embodied five consummate attributes,
received in its entirety the distilled essence of enlightened mind from some
150 learned and accomplished masters of the holy country of India, so that
it was impossible to ascertain any finite number of what were renowned
to be a limitless and unequaled array of methods. However, if these are
summarized into categories, what developed was a threefold tradition, a
graduated path that included theoretical teachings, debate, and practice.
The latter consisted of five parts: the cycle of Niguma’s teachings, the cycle
of Sukhasiddhi’s teachings, the cycle of Vajrāsana’s teachings, the cycle of
Maitrīpa’s teachings, and the cycle of Rāhula’s teachings. Of these cycles,
the primary one is the cycle of teachings from the ḍākinī of timeless awareness Nigupta,80 which for adherents of the Shangpa Kagyu lineage consists
in its most extensive version of the “fifteen special instructions,” in its condensed version of the “instructions on the three bodies,” and in its extremely
condensed version simply of the “natural freedom of deathless mind.”
While these and other classifications exist, the Five Golden Teachings of
Shangpa constitute the widely known tradition of a one-to-one transmission
bearing a vajra seal. These are:
•	 the Six Dharmas of Niguma as the root;
•	 Mahāmudrā as the trunk;
•	 the three means of maintaining ongoing awareness as the branches;
•	 the white and red forms of Khecarī as the flowers; and
•	 “unerring immortality” as the fruit.
These instructions were set down as mnemonic manuals for visualization
from the Vajra Verses of Vajradhara and the ḍākinī of timeless awareness, so
that even the topics for visualization and the supplication prayers are like
refined gold, not in any way altered, changed, adulterated, or corrupted by
the minds of ordinary individuals.
1. Six Dharmas of Niguma
The first of these is the set of Six Dharmas. As we read in the Vajra Verses:
Having been matured through the four levels of empowerment, if
those who are endowed with faith and diligence
begin with impermanence, disenchantment, and an awareness of
shortcomings as preliminaries
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and then exert themselves on this sublime path, [27a]
they will awaken to buddhahood in six months, or a year, or
within this lifetime.
That is to say, for individuals who have been matured through the conferral of an empowerment either into the five tantric classes (as described
in the major tantra Ocean of Gems) or into the mandala of the glorious
Cakrasaṃvara, and through their receiving the transmission of the respective blessings, the first practice to be undertaken is that of the “purifying
factor of the empty framework of A.” They then primarily carry out four
practices: the path of skillful method (called “the natural blazing of bliss
and warmth”), illusory body (“the natural freedom of attachment and aversion”), the dream state (“the natural purity of compounded confusion”), and
utter lucidity (“the natural awakening of mental dullness”). Through these
practices, the distortions of the confusion experienced in four life situations
are dispelled. The two practices of the transference of consciousness (“awakening to buddhahood without meditation”) and the intermediate state (“the
sambhogakāya of the victorious ones”) are relegated to the status of auxiliary practices in the stages of meditation for those of lesser diligence and
acumen, so that complete freedom is gained in one of the three phases of
the intermediate state, depending on the different levels of acumen (ideal,
middling, or lesser).
2. Mahāmudrā
Concerning Mahāmudrā, the learned and accomplished Khyungpo so highly valued the vajra verses of instruction on the ultimate heart essence of
being, a state in which any conceptual process is absent, that he placed a
small scroll of these inside an amulet box of Nepalese origin, which he wore
around his neck. These instructions thus became know as “Mahāmudrā of
the amulet box”:
•	 For the preliminaries, through the three states of utter relaxation81 one
develops calm abiding and profound insight.
•	 For the main body of practice, with the descent of the vajra state of
timeless awareness, one is directly introduced through a stealthy approach and, by becoming free of four flaws in one’s natural state, one
refines one’s experience of mind itself with great precision.
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•	 For the concluding phase, one maintains the context in which the
three kāyas arise naturally.
Through reliance on uncommon methods to enhance one’s practice and
eliminate hindrances, the supreme seal of Mahāmudrā, which is the natural freedom of the four kāyas—the very core of what is presented in all
the sutras and tantras, and the distilled essence of all pith instructions—becomes fully evident.
3. Three Means of Maintaining Ongoing Awareness
One maintains ongoing awareness of all phenomena (visible, audible, or
imaginable) as being of the nature of the guru, chosen deity, and illusoriness, incorporating these into one’s spiritual path by applying this key point.
Thus, in a matter of mere months or years, the supremely blissful unity of
lucidity and emptiness becomes the natural arising of the three kāyas.
4. White and Red Forms of Khecarī
As for the forms of the transcendent and accomplished conqueror, the Vajra
Queen, that bear the colors of the sun and moon, [27b] by one’s invoking them with the supplication prayers and the key points of visualization,
caṇḍalī—the unity of bliss and emptiness—blazes in the four cakras due to
the freedom from attachment that is associated with each of these places.
With that as one’s working basis, one comes to experience Khecāra, the “enjoyment of space,” as the supreme state of primordial unity.
5. Unerring Immortality
By performing the thirty-two physical exercises that ensure immortality, one
utilizes one’s body on the path to liberation. Given that one’s own mind is
primordially unborn, its immortality is ensured as a supreme state of natural
freedom. The physical body as the natural consequence of karma, being an
assemblage of inanimate matter, is devoid of any basis for assigning birth
or death. In actual fact, even the body occurs simply as a manifestation
of mind, so if one gains the indwelling confidence of realizing mind to be
deathless, the manifestation of the body is that of Mahāmudrā in the form of
the deity, as determined within basic space, without the error that is due to
perceptions based on confusion.
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It is said that one can gain the kāya of primordial unity in this lifetime by
receiving just a few of these instructions, and that merely hearing them will
allow one to awaken to buddhahood in the intermediate state after death,
as the sambhogakāya of the victorious ones. As we read in the Vajra Verses:
For those who implement this most sublime of paths,
without reference to any other time, but now or in the
intermediate state,
the inseparable unity of bliss and emptiness will arise naturally as
the three kāyas
so that they go to the totally pure realm of Khecāra.
The cycle of teachings from the ḍākinī of timeless awareness Sukhasiddhi
would seem to include simply two teachings: a set of Six Dharmas as the profound path of skillful method and “Mahāmudrā, the pure state of timeless
awareness.” The sādhana practice that combines four deities is the instruction that comes from the mahāsiddhā Rāhula, while the profound teaching
from Maitrīpa is that of the “swift-acting lord protector of timeless awareness.” It is evident that these are entirely transmissions based on authentic
meditative experience and blessings.
F. Zhije and Chö
In the case of the tradition of Zhije (Pacification), according to the systems
of instruction that came to Tibet, the meaning of the term Zhije derives from
the emphasis placed in this tradition on causing the student to turn away
from unvirtuous pursuits and on refining away the afflictive emotions in the
ongoing experience of original mind. This process is one that in the short
term pacifies the inferior physical states, factors contributing to illness, and
so forth that are due to the force of previous karma, and so ensures that the
practitioner can deal with and bear these. And so the specific name Damchö
Duk-ngal Zhije (Sacred Teachings on the Pacification of Suffering) was applied to this tradition. It was applied on the basis of such references as that
in the “Mother”:
the mantra that utterly pacifies all suffering.82 [28a]
and that in the most majestic of tantras:
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It pacifies the pains of the three kinds of suffering.
These are special instructions that combine into one the profound key points
of all the sutras and tantras, for they are said to be “of the transcendent perfections in their essence, yet in accord with the mantra approach.”
Generally speaking, the powerful lord among siddhās Dampa Sangye
gained mastery over the meaning of the unborn sound of the Sanskrit vowels
and consonants and, through inconceivable secret means,83 presented immeasurable avenues of teachings—through symbols, words, and meanings—
to beings who were to be guided, according to their temperaments and levels of acumen, so that there was no single tradition to be systematized. He
taught his students, however, in accord with his own life history, and they
for the most part followed his example in three ways: (1) the working basis
being that one was endowed with the three levels of ordination; (2) the path
being the challenging one of ascetic practice; and (3) the result being conduct that benefited others. Dampa Sangye first formulated the Three Cycles
of the Lamp of the Zhije Tradition, which summarized and presented the three
higher trainings as these are implemented in a practical manner by those of
lesser, middling, or ideal acumen.
Three specific lines of transmission became renowned here in Tibet as the
earlier, the middle, and the later line:
•	 The first line of transmission was the “Kashmiri tradition,” which
taught all the advice of fifty-four male and female siddhās, summarized into five key points as illustrated by five analogies.
•	 The middle line of transmission included three traditions: those of Ma,
So, and Kaṃ.
u The Ma tradition involved a process of direct introduction through
sixteen practical instructions that rely on the “lineage of ultimate
meaning,” and a process of eliminating false assumptions through
sixteen major points that rely on the “lineage of words.”
u The So tradition involves a process of direct introduction to an
ideal, middling, or lesser extent using three key points that are the
means of resting the mind, and then a process of practical implementation using ten themes.
u The Kaṃ tradition, although it began as a very extensive method
of instruction, in later times seems to have continued simply as
instruction on the meaning of the Heart Essence of the Transcendent
Perfection of Wisdom.
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•	 The later line of transmission was the tradition of the bodhisattva
Kunga. It consists of pith instructions concerning Prajñāpāramitā (the
“transcendent perfection of wisdom”), which are nevertheless in accord with the secret mantra approach—a direct introduction to the
ultimate heart essence of being (through the conferral of this fundamental insight in one’s ongoing experience) adorned with the skillful
method of the supreme principle of interdependent origination in its
many ramifications. [28b] These are pith instructions for the practical
implementation of all the Buddha’s teachings at one time, on a single
meditation seat.
With respect to the cycle of instructions for the practical implementation
of the Immaculate Drop, this is subsumed within the following steps:
•	 One begins with the conferral of the four levels of empowerment
through symbols (an extraordinary process unique to this tradition),
which matures the student’s working basis for the teachings where
this has not previously been matured.
•	 One proceeds through the strict parameters of the white, red, and
black instructions, which causes meditative experiences to develop
where these have not developed previously.
•	 One forges one’s path of the guru’s blessings, which causes realization
to arise where it has not arisen previously.
•	 The assemblage of words causes the meaning to penetrate one’s mind,
which eliminates conceptual elaboration where this has not yet been
eliminated.
As for the actual process of instruction, according to the pith instructions
for seven complete meditation sessions, there are three alternatives:
1. For those of the highest acumen, the key point of beholding pure awareness in all its nakedness is the “white instruction,” causing them to awaken
to buddhahood all at once through directly beholding the uncontrived way
in which genuine mind truly abides, beyond dualistic consciousness.
2. For those of middling acumen, the key point of devotion as the single
decisive point is the “red instruction,” in which the four kāyas are attained
in leaps and bounds due to the refinement of the bindu of the three avenues
of body, speech, and mind in equal measure, which perfects the path of the
four kāyas of the guru.
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3. For those of lesser acumen, the key point of advice that defines issues
precisely is the “black instruction,” since one gains the five paths successively.
Of these three, the last involves the following:
•	 Subsuming the eight topics of instruction on the external level of the
dialectical approach in a single basic format, by practicing the five
paths during a single session, one is elevated through one’s mental
training to the path of accumulation.
•	 By perfecting the five paths of the mother tantras, in which the motile
factor of subtle energy is aroused and channeled, during a single session, one is brought into the strict confines of ascetic practice on the
path of linkage.
•	 By meditating during a single complete session on the four mudrās,
the instructions on the experience of bliss from the mother tantras,
one is ushered into the path of seeing.
•	 Due to one’s meditating during a single complete session on the four
yogas (or four states of meditative absorption), the instructions on the
ultimate heart essence of being, one’s practice is enhanced through the
equal taste of the path of meditation.
•	 By meditating during a single complete session on the Six Branches of
Union, the instructions on the natural freedom of pure awareness, one
attains the path of consummation, free of anything more to be done.
This method is the special teaching of Dampa Sangye, which had never
existed before in India or Tibet. On the external level, it tears out the heart
of the Three Compilations; [29a] on the internal level, it severs the aorta
of the four classes of tantra; on the secret level, it opens the eye of ultimate
heart essence of being; and on the level of thatness, it loosens the seal of
secrecy imposed by the ḍākinīs. Thus, it constitutes the strict path of practice for implementing the limitless range of the Buddha’s teachings during a
single meditation session, and it is adorned with the skillful method of the
supreme principle of interdependent origination in its many ramifications.
As we read in the Graduated Path by Zhikpo Nyiseng:
The salt of the lineages of attainment in general, the great
graduated path, the strict path of accomplishment,
the united pith instructions of the sutras and tantras in general,
this is indeed found in no other case: Ah!
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As for the auxiliary tradition to this, that of Damchö Dukyi Chöyul
(Sacred Teachings on the Māras as the Object of Severance), if the name is
interpreted on the basis of supportive circumstances, this derives from the
many classifications of conduct—such as secret conduct, the conduct of pure
awareness, and so forth—as an enhancement of spiritual practice that are
spoken of in the classes of anuttarayoga tantras, as well as what we read in
the “Mother”:
those who wish to engage in the conduct of the profound and
transcendent perfection of wisdom should train in this way.
Since this tradition constitutes the practical implementation of the meaning found in these sources, the related name “sphere of activity” was applied.
If the name is interpreted from the perspective of antidotes to counterproductive circumstances, in the context of the cause-oriented approach of
the transcendent perfections, the four truths are paired with respect to the
choices one makes of engaging in what one accepts or turning away from
what one rejects. Because this tradition involves integrating the truths of
suffering and its all-pervasive origin into one’s spiritual path, it constitutes
the practical implementation of the profound key points of meditation as a
countermeasure and the “equal taste” of things, and this is implied in the
name “Māras as the Object of Severance.”
In this name, the meaning of the term severance (Tib. gcod) is as explained
in the brahmin Āryadeva’s small source text:
Because this cuts through to the very root of mind,
cuts the root of the five poisons as afflictive mental states,
serves as the cause of meditation as the consummation of view,
and cuts off all naïve hope, fear, or resistance
to conduct that is daunting,
severance is used as the definitive term.
As for the meaning of the term object (Tib. yul), because the afflictive
states that are to be cut off develop through the mind focusing its attention
on unsuitable objects, the advanced practitioner focuses intently on these
objects, so that the habitual reactions are aroused, and then cuts them off in
the immediacy of that very moment.
Of four mainstream transmissions of the Indian teachings of this tradition
that flourished in Tibet, the two lineages from Padampa Sangye were those
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Identification of Teachings 77
of the “male line of Severance” and the “female line of Severance”; [29b]
it is the latter that nowadays has spread everywhere. And this is primarily
a lineage of the meditative experience of the accomplished master Machik
herself, who gained freedom on the basis of the Buddha’s word. The source
of the view is the Prajñāpāramitā, while the specific skillful methods are distinctively those of the mantra approach, and so this tradition is held to blend
the realization of the sutra and mantra approaches. The overview of the path
of this tradition is stated in the sutra titled the Compendium:
Due to four causal factors, the bodhisattvas are endowed with
powerful skill.
It is difficult for the four māras to challenge them, for these
cannot perturb them.
They abide in emptiness, yet do not in any way forsake ordinary
beings.
They act according to whatever is taught and are imbued with the
blessings of sugatas.
That is to say, this is the practical implementation of some four themes
found in these teachings: (1) the view of abiding in emptiness; (2) the compassion of not forsaking beings in any way; (3) the discipline of bodhisattvas,
acting according to whatever the Buddha taught; and (4) the blessings conferred by sugatas.
1. As for the view of abiding in emptiness, initially one eliminates the
belief that the mind-body aggregates that are included in one’s ongoing
experience constitute a self, and then abides continually in the meaningful
experience of a lack of any identity, without one’s mind focusing on any
notion of subtle traits being associated with anything associated with other
beings in one’s objective perception.
2. With respect to not forsaking beings in any way, one embraces the path
to enlightenment and with a sense of great compassion turns away from
conduct that harms beings, feeling a special love for those with material
form (such as the afflicted, the sick, and so forth), while also not indulging
in maliciously seeking to harm those without material form (such as gods
and demons).
3. To act according to whatever is taught means to eliminate frivolous
behavior and arouse bodhicitta—the motivation toward enlightenment—so
that one does not act in ways that contradict the pledges associated with
that.
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4. To be blessed by sugatas means that, having taken refuge, one prays
with fervent devotion to one’s primary gurus and those of the lineage.
With the foregoing as a basis, at the outset of one’s practical implementation of these instructions, one receives the empowerments that are unique
to this tradition, which render one a suitable aspirant. [30a] As for the main
process of instruction, for all branches of this tradition—the sutra method, the mantra method, the methods blending the realizations of sutra and
mantra, and so forth—the general format is to begin with the preliminary
exercise unique to this tradition, that of reinforcing positive factors on the
physical level and driving home the vital point of blessings invoked through
devoted supplication.
Then, for the main body of practice, through pursuing pure awareness
and pure awareness alone, one seeks out the hidden flaw of ordinary mind.
Having become involved in a methodical approach, one is shown the means
of resting the mind. Through the process of “opening the doorway to space,”
the meaning of the “mother” is directly introduced. In formal meditative
equipoise, one maintains the experience of one’s own true nature—indescribable, inconceivable, and inexpressible—attaining dharmakāya in a single session. In postmeditation awareness, according to the Great Bundle of
Precepts:
The entanglements of material objects have been cut off;
the entanglements of nonmaterial mind have been cut off;
the entanglements of fixations due to excess enthusiasm have
been cut off.
The māras are divided into four groups;
these are, however, subsumed in the māra of complacency.
As this passage states, with the four māras having been cut off through
one’s being freed from the dualistic frameworks of hope and fear, of acceptance and rejection, whatever has proved difficult to cut off has nevertheless
been cut off by one’s crushing it without hesitation. Applying oneself to a
structured practice of sessions in frightening environments, one frequents
those environments armed with the instructions, so that when any and all
of one’s reactions are provoked, one blends basic space and pure awareness
and uses the visualizations for casting out one’s body as food—the white
feast, the red feast, the variegated feast, and so forth—alternating peaceful
methods with wrathful ones. With this, one experiences concepts of good
versus bad as having an equal taste, so that one puts an end to gods and
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Identification of Teachings 79
demons outwardly and the belief in a self inwardly in light of the absence
of any such identity. In the shorter term, one completes the process of annihilating these, while in the final analysis one gains the three aspects of
indwelling confidence, which in itself constitutes a perfecting of the paths
and levels as a natural consequence.
G. Jordruk
As for the Vajrayoga, the hidden meanings that are implied with vajra
words in the condensed versions of such anuttarayoga tantras as those of
Cakrasaṃvara and Hevajra are presented clearly in that of the glorious
Kālacakra. In all the extensive source tantras, such as the Sublime Original
Buddha, the profound meaning that they present directly with a single intent
is that of the sublime yoga of Mahāmudrā, known as the Six Branches of
Union. This is the unsurpassable point to which one can go as the consummation of the entire stage of completion. [30b] As for the way in which one
becomes involved in this path, in the Stainless Light the Transcendent and
Accomplished Conqueror speaks of threefold confidence with respect to this
mantra approach:
Initially, at a certain point one has confidence in the tantra,
then confidence in the guru, and then confidence in oneself. It is
through these three that the path to completely perfect buddhahood is thoroughly finished.
As this passage states, it is because one is endowed with this threefold confidence that this becomes the totally pure path that brings one closer to the
most sublime state of accomplishment.
In this regard, what are to be accomplished are the vajras of the three
secrets and of the timeless awareness of tathāgatas, those gone to suchness.
The Six Branches of Union, which ensure this accomplishment, are listed in
the source tantra of the Kālacakra:
Withdrawal, meditative stability,
channeling subtle energy, and furthermore retention of it,
recollection, and meditative absorption:
these are held to be the Six Branches of Union.
These are similar to what is also described in the Subsequent Tantra of the
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Gathering of Secrets and the Vast Range of Ḍākas. With respect to the way in
which the practices are accomplished, they are accomplished it is through
the four phases of approach and accomplishment.
That is to say, if we consider the combining of the preliminaries and the
main body of practice (as these are specific to the completion stage) as constituting the completion of a single set of the four phases of approach and
accomplishment, the following proves to be the case:
1. Since the preliminary stage of fourfold disregard lays the foundation
for the deity’s form, it constitutes the phase of approach
2. In the main body of practice, the branches of withdrawal, meditative
stability, channeling subtle energy, and retention constitute the phase of
intimate approach.
3. Recollection of desire through the four mudrās constitutes the branch
of accomplishment of the bliss of supreme unchanging desire.
4. Meditative absorption constitutes the branch of supreme accomplishment, since it ensures that the kāya of timeless awareness is actually accomplished.
If we consider the actual way in which this accomplishment is gained:
•	 The two branches of withdrawal and meditative stability are the yoga
of the essence of the vajra principle of enlightened form; they refine
the central subtle channel and bring accomplishment of vajra form in
all its aspects.
•	 The channeling of subtle energy and retention are the yoga of the vajra principle of enlightened speech; channeling energy brings the subtle energies of the lateral rasanā and lalanā channels into the central
channel, while retention causes these to become stabilized, bringing
accomplishment of vajra speech in all its aspects. [31a]
•	 Recollection is the yoga of the vajra principle of enlightened mind;
due to one’s reliance on the four mudrās, the bodhicitta that has been
melted is maintained free of dissipation, bringing accomplishment of
vajra mind in all its aspects.
•	 Meditative absorption is the yoga of the vajra principle of timeless
awareness; that selfsame bliss is integrated inseparably with rūpakāya,
bringing accomplishment of vajra timeless awareness—the primordial
unity of bliss and emptiness—in all its aspects.
Alternatively, it is also said that the two branches of withdrawal and
meditative stability are the phase of the accomplishment of total recall; the
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Identification of Teachings 81
two of the channeling of subtle energy and retention are the phase of the accomplishment of subtle energy; recollection is the phase of the accomplishment of bliss; and meditative absorption is the phase of the accomplishment
of suchness.
With respect to these branches, when the Oral Transmission of Kālacakrapāda says:
one should understand that each and every one has six . . .
the former masters of this lineage have interpreted the meaning implied in
explaining each branch through a set of six topics: (1) the meaning of the
term, (2) the appropriate time for that meditation, (3) the branch as a method of meditation, (4) the authentic indications of one’s having meditated,
(5) an analysis of what is purified and what purifies, and (6) the result that
is gained through meditation.
These branches can also be subsumed within threefold virtue. Vajragarbha speaks of the two branches of withdrawal and meditative stability
as the path that is virtuous at the outset; the two of channeling subtle
energy and retention as the path that is virtuous in the interim; and the
two of recollection and meditative absorption as that path that is virtuous
in the final outcome. In general, the teachings of our Teacher in their entirety are virtuous at the outset, in the interim, and in the final outcome.
From the point of view of this consummate stage of definitive meaning,
however, meditation based on conceptual thinking, or the bliss of karmamudrā practice being considered to be the ultimate state, or meditation on emptiness as the nonconceptual state reached at the conclusion of
mental investigation are neither exceptionally virtuous (since they can be
characterized as causes of samsara), nor do they constitute, respectively,
the mandala of ultimate reality or supreme bliss or true emptiness. In this
path, there is virtue at the outset, since initially it brings accomplishment
of empty forms as the mandala of ultimate reality; there is virtue in the
interim, since later on it brings about the cessation of the subtle energy of
karma, which is the cause of discursive conceptual thinking; and there is
virtue in the final outcome, since it brings about accomplishment of the
unchanging ultimate state of bindu. [31b] And there is virtue in all three
stages of the outset, the interim, and the final outcome, since this path
entails the perspective of authentic timeless awareness, a nonconceptual
state that precludes mental investigation; for the meaning of virtue here is
identified as bliss and its attendant causes.
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Thus what is virtuous at the outset brings accomplishment of the meditative absorption of extraordinary calm abiding and profound insight. The
initial stage of what is virtuous in the interim blends subtle energy and mind
in its earlier stages, and the later stage opens the gates of the cakras. What is
virtuous in the final outcome ensures the accomplishment of the changeless
kāya of timeless awareness.
Through the use of these six branches as yogic practice, at first one is
imbued with a partial glimpse of vajra timeless awareness; then step by step
one gains the complete blessing of the “vajra flow,” so that visionary experiences and significant perceptual indications arise. One’s mind abides as a
matter of course in a nonconceptual state, while there occur physical sensations of shaking and trembling and verbal experiences of uttering various
sounds. When one allows the natural expression of these, the blockages of
the three avenues of body, speech, and mind are gradually released. Finally,
the three factors of masculine energy, feminine energy, and subtle motile
energy are purified within the six cakras, so that the kāya of timeless awareness of the victorious ones of the six families is accomplished.
H. Dorje Sumgyi Nyendrup
Concerning the tradition of Dorje Sumgyi Nyendrup (Stages of Approach
and Accomplishment of the Three Vajras), we may cite the Gathering of
Secrets:
Consider your mind as like your body, your body as like your
mind, your mind as like something uttered in words.
The instructions of this tradition are unique, for in the context of the
ground of being, a connection is determined—that the three vajras cannot
be divided from one another—and in the context of the spiritual path, one
meditates on the yoga of the indivisible vajra state so that, in the context of
the fruition state, the three vajra secrets are made fully evident. According
to the Vajra Verses:
Through the refinement of the subtle channels, the body is
purified of distortions;
through the refinement of the subtle energies, the speech is
purified of distortions;
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Identification of Teachings 83
through the attainment of the state without dissipation, the
habitual tendencies of ordinary mind are overcome.
The blockages of the cakras are eradicated though the progression
of the four degrees of joy.
One wakes from the sleep of nonrecognition through coming back
out of unconsciousness.
The mind that is free of desire and in which faintheartedness and
aversion are exhausted
gains freedom in supreme bliss through the purification of desire.
The meaning of the lines cited is as follows:
1. In the branch of approach, which purifies the body and the subtle
channels, the causal factor of the yoga that utilizes the key points of the
body is withdrawal, and its result is meditative stability. [32a] One comes
to a definitive conclusion through the Three Compilations.
2. In the branch of accomplishment of the vajra principle of enlightened
speech, which purifies the speech and the subtle energies, with the vajra
mantra repetition as the preliminary step, the causal factor is the channeling
of subtle energy, and its result is retention. One comes to a definitive conclusion through four factors: these two branches, their effects, and the result
that they accomplish.
3. In the branch of supreme accomplishment of the vajra principle of
enlightened mind, which purifies the mind and bindu, the branch of recollection presents completion of the mundane phase of the spiritual path
in any of three ways: ideally by reliance on caṇḍalī, in middling cases on
one’s own body, and in lesser cases on the body of another. The branch
of meditative absorption, which presents completion of the transcendent
phase of the path, entails the mind abiding one-pointedly in the bliss of
pure self-knowing awareness—the nonduality of both aspects of supreme
bliss, that which is conceptually structured and that which is unstructured.
On the external level, then, one secures all bindu of the refined essence that
is subject to loss. By thus implementing the yoga of the three vajras in the
correct manner, one gains the fruition of the three kāyas—the state purified
of the three levels of obscuration with their three internal subdivisions—in
this one lifetime, in this one body.
Thus, the traditions of the paths of these lineages of accomplishment,
which can be summarized as the foregoing eight lines of transmission, were
the foremost traditions in the land of Tibet and have been so considered
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from the point of view that they all constitute complete paths. There are,
however, a great many minor traditions, such that a classification of their
historical origins and instructions would be too much to document.
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As for the enumeration of the teachings that are contained in the collection,
these constitute the heart essence of the primary sources of the eight great
mainstream lineages of accomplishment—the most profound vital essence
of the teachings that mature and liberate, together with the cycles of minor teachings and the transmissions that support these—gathered together
in a single collection, the volumes of which comprise ten major sections,
equal in number to the directions. These sections are those of: (1) the Early
Translation school of the Nyingma, (2) the Kadam, (3) the Lamdre, (4) the
Dakpo Kagyu, (5) the Shangpa Kagyu, (6) the Zhije and Chöyul traditions,
(7) the Jorwa Yenlak Drukpa, (8) the Dorje Sumgyi Nyendrup, (9) the cycles
of minor teachings, and (10) the 108 Instructions of Jetsun Kunga Drolchok
(which are supports for all the foregoing). [32b]
A. Nyingma
The profound Dharma that came to Tibet during the early spread of the
teachings84 comprises that of the three yogas.
1. Mahāyoga
Of these, in the cycle of the mahāyoga teachings are found the following:
•	 Concise Path by Buddhaguhya;85
•	 Garland of Views86 by the precious master;87
•	 Rays of Sunlight, a commentary on the foregoing;88
•	 ‘Mamos’ Sphere of Activity;
89 and
•	 the essential manual of instruction on the Heart Essence of Magical
Illusion, by the omniscient Drime Özer.90
IV
Enumeration of
Teachings
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2. Anuyoga
The cycle of the anuyoga teachings contains the following:
•	 Four Stages of Yogic Practice by Dewa Saldze;91
•	 instruction on innate meditation extracted from the Discourse on the
Gathering;
92 and
•	 Illuminating the Profound Path, a manual of instruction for Stirring the
Pit,
93 both by Lochen Dharmaśrī.
3. Atiyoga
In the atiyoga teachings, there are three categories: of mind, expanse, and
direct transmission.
a. Category of Mind
First, the outer cycle of the Category of Mind (Tib. sems sde) contains the
following:
•	 the thirty-seventh chapter from the tantra the All-Creating Monarch,
including interlinear notes;94
•	 vajra songs of the eighteen texts of the Category of Mind;95
•	 Meditation on Awakened Mind: Smelting Gold from Ore, a treatise on the
heart essence by Mañjuśrīmitra;96
•	 ritual of empowerment into the dynamic energy of pure awareness,
the means for direct introduction to the enlightened intent of the eighteen “mother and child” texts of the Category of Mind, by the Katok
master Moktön Dorje Palzang;97
•	 Precious Ship, the essential manual of instruction for the All-Creating
Monarch, by the noble Longchen Rapjam;98
•	 manual of instruction according to the Nyang tradition, by Sokdokpa
Lodrö Gyaltsen;99
•	 supplication prayer to the lineage by the same author, with supplementary verses by Minling Terchen;100
•	 manual of instruction according to the eastern Tibetan tradition, by
the Katok master Namkha Dorje;101 and
•	 manual of instruction according to the Aro tradition, by Zhamar Kachö
Wangpo.102
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Enumeration of Teachings 87
b. Category of Expanse
Second, the inner cycle of the Category of Expanse (Tib. klong sde) contains
the following:
•	 the fourth chapter from the tantra the Supremely Vast Range of the
Great Expanse, including interlinear notes;103
•	 source for the Vajra Bridge, with associated pith instructions and personal advice, taught by Bairotsana;104
•	 summary of the Condensed Bridge in a single meditation session;105
•	 Garland of Meditative Experience from the Precious Lineage of Oral Teachings;
106 and
•	 Garland of Precious Advice, a song sung to illustrate the benefits and
advantages of bodhicitta through six analogies.107 [33a]
•	 an extensive arrangement of the methods for meditation, a practical
application of the guru’s blessing;108 and
•	 Opening the Eyes of the Fortunate, the practical application of the instructions on meditation, known as “the distilled essence of Ola Jose
poured into the vessel that was Gyagom,” a manual concerning the
stick used as a support in meditation, by Chenga Chökyi Drakpa.109
c. Category of Direct Transmission
Third, the secret cycle of the Category of Direct Transmission (Tib. man ngag
sde) contains the following:
•	 Legacies of the Buddhas: The Quintessential Keystone of the Category of
Direct Transmission in the Great Perfection Approach of Utter Lucidity,
110
comprising:
u the first legacy, Joyous;
111
u the second legacy, Display of Secrecy;
112
u the third legacy, Fallen on Vulture Peak;
113
u Ornament of the Visions of Utter Lucidity,
114 a commentary on the
preceding;
u Three Statements That Hit on the Vital Points,
115 by Garap Dorje;
u Six Meditative Experiences,
116 by Mañjuśrīmitra;
u Seven Nails,
117 by Śrīsiṃha; and
u Four Means of Resting,
118 by Jñānasutra.
•	 Web of Purity, the elaborate empowerment ritual from the Innermost
Drop of the Guru cycle;119
•	 tables of names for the elaborate empowerment;120
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•	 Massing Clouds of Twofold Spiritual Development, a ritual for offering a
mandala;121
•	 Web of Gems, the unelaborate empowerment ritual;122
•	 Manual of Key Points: The Meaning of the Symbolism of the Vase;
123
•	 Massed Clouds of Blessings: Bringing Down the Aspect of Timeless Awareness;
124
•	 Web of Lotuses, the extremely unelaborate empowerment ritual;125
•	 Mandala Offering Adorned with the Four Continents;
126
•	 Web of Light, the utterly unelaborate empowerment ritual;127
•	 mandala offering in five groups of five;128
•	 Wish-Fulfilling Ocean, the stages for offering a ritual feast;129
•	 Oral Transmission of Vimala: Manual of Instruction That Unites in a Single
Mainstream the “Mother and Child” Cycles of the Heart Drop Teachings;
130
•	 empowerment for the secret cycle of the Great Perfection teachings;131
•	 commentary on the preceding, including the empowerment ritual, by
Longchen Rapjam;132 and
•	 Precious Golden Garland, a manual of instruction for the Innermost Drop
of the Ḍākinī according to the tradition of Padma.133
As an auxiliary component, there are texts that I included out of consideration for the continuity of the instruction lineages:
•	 essential instructions on the three aspects of virtue, the three topics of
the Great Perfection cycle Resting at Ease in Mind Itself;
134
•	 from the miscellaneous works of Longchenpa, the cycles renowned as
the “Three Cycles of Natural Freedom,” which are: Great Perfection:
Natural Freedom in Mind Itself;
135
•	 Great Perfection: Natural Freedom in the True Nature of Reality;
136 and
•	 Great Perfection: Natural Freedom in Equalness;
137 [33b]
•	 Ornament of the Manifest Display of Samantabhadra, a ritual honoring
the gurus of the lineage of the Heart Drop teachings;138 and
•	 the authorization ritual139 for the seven classes of Ekajāṭi, guardian of
these teachings, extracted from the Vase Yielding All Wishes collection.140
B. Kadam
The precious Kadampa tradition that derived in turn from the teaching tradition of the Noble Lord, the glorious Atīśa, has three branches: primary
sources, advice, and pith instructions.
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Enumeration of Teachings 89
1. Primary Sources
•	 The main text, Lamp on the Path to Enlightenment, authored by the
Noble Lord;141
•	 a commentary on the foregoing, Utterly Clear Illumination of the Path
to Enlightenment;
142
•	 the graduated path according to the tradition of Gampo, authored by
Tokden Kachö Wangpo;143
•	 Quintessence of Nectar, a manual of instruction on the graduated paths
of the three spiritual models, authored by Jetsun Tāranātha;144
•	 Verses on the Concise Meaning of the Graduated Path, authored by the
Precious Lord Lozang Drakpai Pal;145
•	 a supplication to the direct lineage of blessings, authored by the Precious Lord;146
•	 Refined Gold, instruction on the graduated path authored by Gyalwa
Sönam Gyatso;147
•	 Blissful Path That Leads to Omniscience, a definitive instruction on the
graduated path authored by Paṇchen Lozang Chökyi Gyaltsen;148
•	 Practical Means of Implementing the Graduated Path, authored by my
lord guru;149
•	 an extension of the foregoing, Main Pathway to Enlightenment, a ritual
for the arousal of bodhicitta according to the Middle Way tradition of
the Mahāyāna approach;150 and
•	 Noble Path of the Bodhisattva, a ritual for the arousal of bodhicitta
according to the tradition of extensive conduct in the Mahāyāna approach, authored by my lord guru Jamyang Khyentse.151
2. Advice
•	 The source verses for the Seven Points of Mental Training by Ja Chekhawa Yeshe Dorje, together with interlinear notes;
•	 the complete catalog as clearly set forth in the collection known as
the One Hundred Teachings on Mental Training, in which are brought
together the crucial texts of Indian and Tibetan origin on mental training in the Mahāyāna approach, as compiled by the teacher Sempa
Chenpo Zhönu Gyaltsen (also known as Könchok Bang) and his student Muchen Könchok Gyaltsen;152 [34a]
•	 a manual of instruction on mental training authored by Gyalse
Tokme;153
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•	 Seeds of Benefit and Happiness: Concise Summary of the Practical Implementation of the Seven Points of Mental Training, authored by my guru
Jamyang;154
•	 Easy for Lesser Minds to Apply, a manual of instruction on the seven
points of mental training arranged in a way that is easy to implement
practically;155
•	 the lineage supplication for the preceding text;156 and
•	 an aspiration prayer, Seeds of Lasting Happiness.
157
3. Pith Instructions
•	 A Bodhisattva’s Garlands of Gems, source verses for the precious volumes of secret teachings;
•	 the empowerment ritual for the “Sixteen Spheres”;158
•	 Concise Summary of the Practical Implementation of Meditation and Mantra Repetition;
159 and
•	 Sublime Gift of Twofold Attainments, a manual of instruction authored
by my precious lord guru.160
4. Auxiliary Texts
•	 The manual for the authorization rituals of the FourDeities of the
Kadampa, extracted from the Sources of Riches collection of the Jonang
tradition and arranged as rituals to be recited aloud;161
•	 Uniting the Quintessence of Sutra and Tantra: Manual of Instruction for
the Four Deities of the Kadampa;
162
•	 the source verses for Three Principles of the Spiritual Path, the basis for
the title “New Kadampa,”163 authored by the Precious Lord, Lozang
Drakpa;164 and
•	 Direct Access to Liberation for the Fortunate, an explanation of the preceding that is concise and easy to understand.165
5. Associated Topics
•	 Main Path of Victorious Ones, Mahāmudrā teachings of the Geden
school166 by Paṇchen Lozang Chökyi Gyaltsen, together with his elucidation of the work;167
•	 Heart Essence of Nectar, instructions in the view of the Middle Way by
Mangtö Ludrup Gyatso;168
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•	 Immaculate Light Rays of the Vajra Moon: Instructions in the View of the
Middle Way of Qualified Emptiness;
169
•	 Ocean of Auspicious Renown: A Ritual Honoring the Gurus of the Graduated Path to Enlightenment;
170 and
•	 newly arranged versions of the authorization ritual for Kartarīdhara,
the guardian deity of these teachings.171
C. Lamdre
The foremost instructions of those masters of the teachings of the secret
mantra approach, the glorious Sakyapa, are that of the Lamdre (the Path
with the Result), together with the “cycles concerning the path.” These instructions consist of three categories.
1. Primary Sources
In the first category are the primary sources for the Lamdre teachings, which
include the following texts:
•	 Vajra Lines;
172
•	 annotated summaries of these lines;173
•	 the primary source concerning the inseparability of samsara and nirvana, composed by Jetsun Drakpa Gyaltsen;174 [34b]
•	 Instruction Manual for Jochak, which provides guidance precisely according to the primary source;175
•	 an annotated commentary in verse summarizing the meaning of more
detailed commentaries;176
•	 another text in verse;177
•	 a summarizing commentary in verse by Ngorchen Kunga Zangpo;178
and
•	 Explication for Nyak, an annotated commentary on the source the Vajra Lines.
179
2. Empowerments
The second category is that of the empowerment that matures—the causal empowerment in the “pith instruction” tradition of Hevajra—which includes the following texts:
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•	 the sādhana,180 mandala ritual,181 and the torma ritual,182 all by
Ngorchen Könchok Lhundrup; and
•	 the practical instructions for conferring the empowerment, arranged
for recitation by Ngorpa Pönlop Jamyang Loter Wangpo.183
3. Instructions
The third category is that of the instructions that liberate. The texts included
are:
•	 the supplication to the lineage of Lamdre;184
•	 Clarifying All the Hidden Meanings, an instruction manual by the glorious Lama Dampa Sönam Gyaltsen that exactly elucidates the path of
the extensive lineage;185
•	 Path Concealed and Explained, of the direct lineage186 and
•	 the instruction manual for the extremely direct lineage entitled Clarification of the Meaning through Symbols, both by Dakchen Dorjechang
Lodrö Gyaltsen (this latter text is also known as the Six Branches of
Union187 according to the Hevajra tradition);188
•	 notes by Taklung Tangpa Rinpoche on the instructions according to
Pakmo Drupa’s tradition of Lamdre;189
•	 instructions on the three aspects of purity as the enlightened intent of
the explanatory tantra Vajra Pavilion, by Chögyal Pakpa, also known
as the commentarial tradition of Lamdre without the source text);190
•	 the supplication to the lineages of the “eight later cycles of the path”
by Ngorchen,191 with supplementary verses;192
•	 Ensuring the Innate State, by Ḍombi Heruka;193
•	 the Indian source of instructions concerning the glorious Hevajra
called “like the tip of a candle flame,” by the master Padmavajra, and
the instructions on the nine profound modes of the stage of development and those of the stage of completion “like the tip of a candle
flame” by Jetsun Drakpa Gyaltsen);194
•	 instructions composed by Jetsun Drakpa Gyaltsen for Complete Path of
Caṇḍalī, by Kṛṣṇācārya;195
•	 the history of the pith instructions of master Ucitāmara for “straightening the crooked” subtle channels, subtle energies, and bindu, including further instructions, by Jetsun Drakpa Gyaltsen;196 [35a]
•	 an elucidation by Jetsun Drakpa Gyaltsen of Teaching Received in Front
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Enumeration of Teachings 93
na, and also known as Pith Instructions for Coming to a Decision about
Mind);197
•	 pith instructions by Jetsun Drakpa Gyaltsen on Mahāmudrā without
Letters,composed by the master Vāgīśvarakīrti;198
•	 the Indian source on the stages of the pith instructions of Inconceivable,
by the master Kuddāla (this includes the history of these instructions,
an annotated summary, and an elucidation of the instructions, all by
Jetsun Drakpa Gyaltsen, and instructions concerning the five ways of
quashing misfortune);199
•	 instructions concerning the path of the mudrā consort, composed by
the master Indrabhūti, together with an elucidation of the source text
by Jetsun Drakpa Gyaltsen;200
•	 eight instruction manuals that elucidate the foregoing source texts;201
and
•	 the instructions known as the spiritual connections with the six gatekeepers, which are the pith instructions of Śāntipa’s Practical Methods
Blending Sutra and Tantra, Nāropa’s Dispelling the Three Kinds of Suffering,
Vāgīśvakīrti’s Clear Recollection of the Genuine State, Prajñākaragupta’s
Guarding against Obstacles Due to External Negative Forces, Jñānaśrī’s Removing Obstacles Due to Disturbances of the Body’s Elements, and Ratnavajra’s Guarding against the Mental Obstacles to Meditative Absorption. 202
An auxiliary section to the foregoing includes the following texts on Parting
from the Four Attachments:
•	 the supplication to the lineage by Ngorchen, together with supplementary verses;203 and
•	 the history, source verses,204 and instructions in verse on Parting from
the Four Attachments by Jetsun Drakpa Gyaltsen;205
•	 the prose commentary by Sakya Paṇḍita;206
•	 the notes by Nuppa Rikzin Drak;207
•	 the instruction manual by Kunga Lekrin;208 and
•	 the means for explaining the teachings by Ngawang Lekdrup, entitled
Necklace of Ketaka Gems.
209
Also included are the ritual composed by Chöje Kunga Chöpel honoring the gurus of Lamdre,210 and the manual for the authorization ritual for
the practice of the eight-deity mandala of the guardian of the teachings,
Pañjaranātha, extracted from the Source of Jewels collection.211
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D. Marpa Kagyu
The advice that derives from the Kagyu lineage of Lord Marpa—the great
translator and emanation of Hevajra who was the ancestral figure for the
teachings of the lineage of accomplishment—falls into two categories: the
cycles of primary sources and commentaries on these, and the developmental stages of instruction. [35b]
1. Primary Sources
The first category includes the more common cycles associated with
Mahāmudrā and the uncommon cycles associated with the Six Dharmas.
a. Mahāmudrā
In the first cycle are found the following texts:
•	 the glorious tantra Unsullied State;
212
•	 Dohā for the People by the Great Brahmin;213
•	 the summary of the foregoing by Barpuwa;214
•	 the pith instructions of Śavaripa concerning the quintessential meaning;215
•	 Ganges Mahāmudrā by Tilopa;216
•	 the structural outline and commentary on the foregoing composed by
the omniscient Rangjung Dorje;217
•	 Concise Words on Mahāmudrā by Nāropa;218
•	 a short, easy-to-understand commentary on the foregoing by my lord
guru, Jamyang Khyentse Wangpo;219
•	 Ten Stanzas on Suchness by Maitrīpa;220
•	 the source verses of Marpa’s song “Creating No Concepts”;221
•	 Lord Mila’s Shedding Light on Timeless Awareness;
222 and
•	 Gampopa’s Single Sufficient Path.
223
Although it would seem that there are about two volumes of Indian
sources for the Mahāmudrā teachings (primarily the works in the Sevenfold
Collection of Accomplishment),224 for all of which the lineage of reading transmission still exists, here I have included only a sample of those texts that are
particularly relevant to this tradition.
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Enumeration of Teachings 95
b. Six Dharmas
The second cycle includes the following:
•	 the speech of the ḍākinī of timeless awareness entitled Standards for
Authentic Teachings;
225
•	 Vajra Verses of the Oral Lineage, the word of the victorious one Vajradhara,226 and a short commentary on the foregoing, Analyzing the Vajra
Verses;
227
•	 two “primers,” a longer one and a shorter one, on the Six Dharmas; 228
•	 pith instructions on the Six Dharmas by Tilopa;229
•	 Nāropa’s vajra song on the Six Dharmas;230 and
•	 the venerable Mila’s Three Cycles of Clarification: The Oral Lineage.
231
2. Stages of Instruction
The second category, concerning the developmental stages of instruction,
includes two sections: the empowerments that mature practitioners and the
instructions that liberate them.
a. Empowerments
With respect to the first section, in this tradition the fundamental process
for maturing practitioners relies on either the masculine or the feminine
aspect of the Cakrasaṃvara cycle. And though all schools within the tradition are alike in emphasizing the methods of Nāropa, those methods comprise both an extraordinary version from the oral lineage and the many
more-common versions that derive from the various Kagyu schools. From
among these, in this collection are included, by way of a generic format, the
sādhana and mandala ritual for the empowerment into the five-deity cycle
of Cakrasaṃvara according to the tradition of the Dakpo Kagyu, authored
by Tashi Namgyal.232
b. Instructions
The second section includes both the fundamental instructions, which derive from the cycles of the oral lineage, [36a] and the manuals that derive
from the individual schools of the Kagyu.
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I) Oral Lineage
The first set of instructions includes:
A) The extensive cycle, which derives from the oral lineage of Rechungpa,
containing the following texts:
•	 the short source by Tilopa;233
•	 the more common manual Wish-Fulfilling Gem;
234
•	 the Six Dharmas, which bring total liberation through the “upper gateway”;235
•	 the physical exercises for the path of skillful means;236
•	 “supreme bliss through the lower gateway”;237
•	 Supreme Bliss: Luminous Pure Awareness;
238
•	 Four Letters of Mahāmudrā;
239
•	 a word-by-word commentary on the foregoing;240 and
•	 a supplication to the oral lineage and Heart Essence of the Wish-Fulfilling Gem, the graduated path of this lineage, by my lord guru.241
B) The intermediate-length cycle, which derives from the oral lineage of
Ngamdzong, contains ing the following texts:
•	 the primary source, Three Cycles of Tseringma;
242
•	 the Mahāmudrā instructions Shedding Light on Timeless Awareness; and
•	 Direct Introduction to the Secret of “Shedding Light on Timeless Awareness,” the latter deriving from the oral lineage of Zurmang.243
C) The shorter cycle, which derives from the oral lineage of Dakpo,
containing the following texts:
•	 the mnemonic source text of pith instructions;244
•	 the sources for the “nine cycles of the disembodied ḍākinī,” instructions from the lord Rechungpa that derive from the oral lineage of
Zurmang;245
•	 the instructions that derive from the oral lineage of Rechung;246 and
•	 the pith instructions Four Scrolls of Heard Instructions that were conferred on Tsurtön by the lord Marpa.247
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Enumeration of Teachings 97
II) Individual Schools
The second set of instructions includes the following texts from the individual schools that branched off from the Dakpo Kagyu:
A) Dakpo Kagyu
From the primary tradition of the Dakpo Kagyu:248
•	 two texts by Dakpo Tashi Namgyal, Shedding Light on the Suchness of
the Supreme Secret, a major instruction manual on the profound path
of the Six Dharmas,249 and Shedding Light on the Suchness of the Genuine
State, a major instruction manual on Mahāmudrā;250
•	 a concise summary of the Four Dharmas of Dakpo Rinpoche;251
•	 Engraved Teachings on Accomplishment, by Tashi Namgyal;252 and
•	 teachings that derive from the oral lineage of Zurmang, the instruction
on mind Wish-Fulfilling Gem253 and the transference of consciousness
known as “the ultimate state of entering the city.”254
B) Tsalpa Kagyu
From the tradition of the Tsalpa Kagyu,255 lord protectors of beings:
•	 Consummate Sublime Path of Mahāmudrā, composed by Kyeme Zhang
Rinpoche;256
•	 the preliminaries and main practice of Mahāmudrā meditation entitled Great Wrathful Goddess;
257 and
•	 notes summarizing the meaning of the “sealed” teachings, by the fifth
Zhamar.258
C) Kam. tsang Kagyu
From the cycles of teachings in the Kaṃtsang Kagyu,259 lineage of accomplishment, there are:
•	 works composed by the venerable and omniscient Rangjung,260 that
is, Instruction Manual on Merging with the Innate State of Mahāmudrā,
261
themes for understanding the Six Dharmas,262 and Molten Gold: Six
Dharmas;
263 [36b]
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•	 works composed by the ninth lord Karmapa, Wangchuk Dorje, that is,
the source verses of a general outline of the teachings on Mahāmudrā,
the innate state,264 and Pointing Out Dharmakāya, an instruction manual on Mahāmudrā;265
•	 liturgies for the preliminary practices of Mahāmudrā, which derive
from the oral tradition;266
•	 a concise and essential instruction on the deity for the stage of development associated with Vajrayoginī, composed by Pawo Tsuklak
Trengwa;267
•	 notes on the outer sādhana, composed by Tsuklak Gyatso;268
•	 the source text Nonduality of Subtle Energy and Mind, by the venerable
Rangjung;269
•	 an instruction manual concerning the foregoing, composed by the
great translator Tsewang Kunkhyap;270
•	 Distilled Nectar, an instruction manual concerning the Six Dharmas,
composed by the sixth Zhamar, Chökyi Wangchuk;271
•	 Direct Introduction to the Three Kāyas, composed by the lord Rangjung
Dorje;272
•	 further instructions on Direct Introduction to the Three Kāyas, composed
by the fourteenth lord Karmapa, Tekchok Dorje;273
•	 Nāropa’s Five Nails to Dispel Hindrances;
274
•	 Four-Session Guru Yoga, composed by the eighth lord Karmapa, Mikyö
Dorje;275
•	 the stages of visualization for the foregoing,276 and
•	 notes on Short Supplication to Vajradhara, both by Karma Chakme.277
D) Zurmang Kagyu
From the Zurmang Kagyu,278 the instruction manual for Mahāmudrā by
Drung Mase Lodrö Rinchen;279 and Dharma for Mountain Retreat: Garland of
Precious Gems, by Drung Kunga Namgyal.280
E) Nedo Kagyu
From the Nedo Kagyu,281 a summary of the quintessential practice integrating Mahāmudrā and Dzokchen— the definitive instruction on Mahākaruṇika
that was conferred on the merchant Bulu by the learned and accomplished
Karma Chakme.282
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Enumeration of Teachings 99
F) Pakdru Kagyu
From the primary teaching cycles of the Pakdru Kagyu,283 advice on Mahāmudrā by Drogön Pakmo Drupa.284
From among the “four pairs,” that is, the eight secondary schools:285
G) Drigung Kagyu286
From the glorious Drigung school:
•	 the source text of Sacred Teaching on the Single Intent, together with a
supplement and a thematic outline;287
•	 a concise overview of Sacred Teaching on the Single Intent;
288
•	 Wish-Fulfilling Gem, an empowerment using a torma for the Five Principles of Mahāmudrā;289
•	 verses on the Five Principles of Mahāmudrā by Lord Dharmakāra;290
•	 an instruction manual on the Five Principles of Mahāmudrā by the
fifth Zhamar;291
•	 the completion stage for the four aspects of the unsurpassable innate
state;292 and
•	 advice that summarizes the Six Dharmas (the last two works are by the
glorious Chökyi Drakpa).293 [37a]
H) Taklung Kagyu294
From the Taklung Kagyu, Wish-Fulfilling Gem, an instruction manual on
Mahāmudrā and the Six Dharmas by Taklung Tangpa Chenpo.295
I) Tropu Kagyu296
From the Tropu Kagyu, an instruction manual on the Five Principles of
Mahāmudrā297 and an instruction manual on the “four syllables.”298
J) Drukpa Kagyu299
From the Lingre Kagyu (that is, the glorious Drukpa school):
•	 instructions on the preliminaries and main practice of Profound Teaching: Merging with the Innate State of Mahāmudrā;
300
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•	 notes summarizing the Six Dharmas;301
•	 the hidden treasure teaching of the Indian source on “equal taste,”
that is, Spiritual Song on Conduct;
302
•	 instructions on the “six cycles of equal taste,” composed by Khachöpa;303
•	 a summation of the intent of “equal taste”;304
•	 a graduated meditation on interdependent origination;305
•	 the Indian source text on guru sādhana;306
•	 the more ordinary and extraordinary versions of the profound path;307
•	 Lovely Adornment of the Eight Primary Instructions;
308
•	 the eight secondary instructions;309
•	 a summary of the practical application of seven spiritual exercises310
(the majority of the foregoing texts are by Pema Karpo);
•	 instructions on the “fivefold capability” of Lo Repa;311 and
•	 advice on the six “mother” practices of the quintessential teachings for
mountain retreat by Gyalwa Yangönpa.312
From the profound teachings of the lord Barawa Gyaltsen Palzang:313
•	 the meditation-based empowerment for Mahāmudrā;314
•	 the preliminaries for Merging with the Innate State of Mahāmudrā;
315
•	 the source verses for the foregoing;316
•	 the short source text;317
•	 the manual of key points;318
•	 instructions on direct introduction;319
•	 the “vajra source” on the Six Dharmas;320 and
•	 a quintessential outline summarizing the profound hidden treasure of
the lord Lodrö Chöpel, a guru sādhana combined with Mahāmudrā
and the Six Dharmas.321
There is also a ritual honoring the gurus of the Kagyu tradition in general,322 as well as authorization rituals for the guardians of these teachings—
the four-armed Mahākāla (according to the tradition of Ga Lotsāwa) and
Dhūmavātī—together with the texts associated with these practices.323
E. Shangpa Kagyu
The glorious Shangpa Kagyu tradition consists primarily of the oral teachings of two ḍākinīs of timeless awareness, powerful masters of the tenth
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Enumeration of Teachings 101
level of realization.324 Its cycles of advice are of three types: the source texts
(the Vajra Verses and commentaries), the empowerments and blessings that
mature practitioners, and the instructions that liberate them.
1. Sources
In the first case, there are the cycles of vajra verses and their respective commentaries for the Six Dharmas (the root),325 Mahāmudrā (the trunk),326 the
techniques for integrating experiences with the spiritual path (the branches),327 and the “deathless state” (the fruit);328 and the sources for Khecarī
(the flowers).329
2. Empowerments
In the second case, there are works of Zhalu Choktrul330 that present the two
transmissions of blessings that “open the doorway”;331 two transmissions of
blessings that “provide an overview”;332 [37b] six transmissions of blessings
that serve as the “central axis” of the tradition;333 and the conferral of blessings for the “later mainstream transmissions.”334
There are works by Jetsun Rinpoche Tāranātha concerning the five-deity mandala of Cakrasaṃvara, including the liturgical description,335 the
mandala ritual,336 the gaṇapūja ritual,337 and the detailed explanation of the
sādhana.338 There is also the sādhana of the concise practice of the principal
deities of the five tantras by Jetsun Rinpoche,339 as well as the abbreviated mandala ritual340 for this practice and the manual for intensive retreat,
Profound Essential Meaning.
341
3. Instructions
In the third case, there are the following texts:
•	 A Gathering of Every Essential Instruction, a manual of key points of
instruction for the Six Dharmas;342
•	 instructions on “Mahāmudrā of the locket,”343 instructions on the three
techniques for integrating experience with the spiritual path,344 instructions on “deathless body and mind,”345 instructions on the inseparability of the guru and the protective deity,346 and supplications
to both the extensive and the direct lineages, with reference to the
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locations associated with the lineage figures (the foregoing texts were
authored by the powerful lord of siddhās Tangtong Gyalpo);
•	 Profound Meaning That Covers the Plains, a manual of instructions for
the Six Dharmas;347
•	 Supplementary Text to the Main Course of Instruction, a supplement to
the mainstream instructions;348
•	 the source verses concerning the physical exercises (the foregoing
three texts were authored by the venerable Jetsun Drolwai Gönpo);349
•	 Wisdom Dakini’s Oral Transmission, a manual of instructions for applying the Six Dharmas in a single session;350
•	 a manual of instructions on “Mahāmudrā of the locket” by Jetsun
Rinpoche;351
•	 Untying the Central Channel’s Knot, the practical methods concerning
the white and red forms of Khecarī;352
•	 verses in praise of the white Khecarī, by Dīpaṃkara;353
•	 ancient instruction manuals on the transference of consciousness
based on the white and red forms of Khecarī;354
•	 Indian sources for the cycle of teachings concerning Sukhasiddhi;355
•	 Rain of Great Bliss, a supplication to the lineage of the Six Dharmas of
Sukhasiddhi;356
•	 Rapid Path to Integral Union, a manual of instructions on these Six
Dharmas;357
•	 Radiant Wisdom, a manual of instructions for the sādhana combining
four deities;358
•	 Naturally Luminous Wisdom, the practical methods for the foregoing
sādhana;359
•	 Blazing Light of Blessing, the vajra verses for recitation to begin and end
practice sessions for the Five Golden Teachings;360
•	 Wide, Untangled Vajra Knot, the source verses for these teachings;361
•	 Wish-Fulfilling Jewel, a ritual honoring the gurus of the Shangpa
Kagyu;362
•	 Descent of Great Bliss, a supplication to the lineage;363
•	 the authorization rituals for the ḍākinīs of the five classes according to
the Shangpa tradition;364
•	 a newly reworked version of the thirteen major transmissions for the
swift-acting lord protector of timeless awareness;365
•	 the transmission of blessings366 and instructions367 for the practice of
the lord protector known as “entering the heart center”; [38a]
•	 the authorization ritual for Kṣetrapāla;368 and
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Enumeration of Teachings 103
•	 the torma ritual for the six-armed protector,369 together with supplementary texts.370
F. Zhije Chöyul
The cycles of Damchö Duk-ngal Zhije (Sacred Teachings on the Pacification of
Suffering) are of two types: the actual teachings and the auxiliary teachings.
1. Actual Teachings
In the first case, there are three further sections: the scriptural sources, the
empowerments, and the instructions.
a. Sources
The first section includes:
•	 fragments of the tantra Inconceivable Secret, together with commentarial annotations;371
•	 the cycle of pure silver from the stainless path;372
•	 the cycle of pure gold;373
•	 the cycle of pure crystal;374
•	 the eighty verses of personal advice to the people of Dingri;375 and
•	 the vajra song sung to the lord Milarepa, together with its structural
analysis.376
b. Empowerments
The second section consists of the following texts:
•	 from the initial line of transmission, the empowerment for the threefold lamp from the Kashmiri tradition377 and the authorization rituals
for three deities;378
•	 from the intermediate line of transmission, the empowerment for
Mahāmudrā from the tradition of Ma,379 the transmission of blessing
for the guru from the tradition of So,380 and the authorization ritual for
the deity Prajñāpāramitā from the tradition of Kaṃ;381 and
•	 from the final line of transmission, the extensive empowerment for the
volumes concerning the five paths from the tradition of Dampa KunInterior_DNZ_Catalog_12_03_13.indd 103 3/18/13 3:55 PM
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ga,382 the transmission of blessing for Dampa entitled Conferral of the
Master of Interdependent Connection,
383 the empowerments for twelve
sugatas “resting in meditation,”384 the authorization ritual for the lord
protector Aghora,385 and the authorization rituals for the realm-born
ḍākinī Kunturika and Norbu Zangpo386 (the foregoing works were authored by Lochen Dharmaśrī).
c. Instructions
The third section contains the following texts:
•	 the supplication entitled Golden Garland;
387
•	 Distilled Nectar, a collection of manuals of instructions for the three
lineages of transmission of Pacification (first, intermediate, and final),
by Lochen [Dharmaśrī];388
•	 a manual of instructions for the five paths of Pacification, by Nyedo
Sönam Pal;389
•	 the thirty prayers of aspiration of Dampa;390
•	 the thirteen prayers of aspiration by Kunga;391 and
•	 a ritual honoring the gurus of the Zhije tradition.392
2. Auxiliary Teachings
The auxiliary cycles of teachings for Chö, or Severance, are also contained
in three sections: the primary sources, the empowerments that “open the
doorway,” and the stages of instructions.
a. Sources
The first section contains:
•	 the major scriptural source in verse by the brahmin Āryadeva;393
•	 Pure Honey, the commentary on the foregoing by Drungsa Rupa;394
•	 Machik’s Great Bundle of Precepts, with a structural analysis and commentary by the venerable Rangjung Dorje;395 [38b]
•	 a “further bundle” of Machik’s answers to questions;396
•	 the “inner bundle,” the source of the teachings;397
•	 the “eight ordinary appendices”;398
•	 the “eight extraordinary appendices”;399
•	 the “eight special appendices”;400
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•	 Precious Treasure Trove to Enhance the Original Source “Hair Tip of Wisdom”;
401 and
•	 the primary source Heart Essence of Profound Meaning.
402
b. Empowerments
The second section contains the torma empowerment from the Zurmang tradition, together with the notes by Jetsun Rinpoche403 on the empowerment
according to the Gyaltang tradition.404
c. Instructions
The third section includes:
•	 the manual of instructions on the Object of Severance authored by the
venerable Rangjung Dorje;405
•	 the notes entitled Crystal Mirror and notes on practicing in a mountain
retreat,406 by Tokden Tenzin Namdak;
•	 Essence of the Key Meaning, a manual of instructions according to the
Gyaltang tradition based on the final line of transmission, authored by
Jetsun Rinpoche;407
•	 Rain of All That Is Wished For, instructions on Severance authored by
Könchok Yenlak;408
•	 an arrangement of liturgies for the “gift of the body” and “feeding”
from the writings of Chakme Rinpoche;409
•	 activities for group rituals in the Zurmang tradition of Severance, arranged by the fourteenth Gyalwang Karmapa,410 including auxiliary
texts;411
•	 ceremony for the offering and gift of the body;412 and
•	 the explanatory notes on the foregoing.413
G. Jordruk
The Vajrayoga tradition is the consummate profound path taught as identical in spirit to the enlightened intent of such extensive source tantras as that
of Kālacakra, the glorious and sublime original buddha. The cycle of these
teachings has three sections: the scriptural sources, the empowerments that
mature, and the instructions that liberate.
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1. Scriptural Sources
The first section includes the following texts:
•	 Quintessential Tantra of Kālacakra;
414
•	 Oral Transmission of Kālacakrapāda, pith instructions on the Six
Branches of Union;415 and
•	 the short treatise of Śavari,416 together with its commentary.417
2. Empowerments
The second section contains:
•	 the sādhana for the nine-deity mandala of Kālacakra;418
•	 the ritual for honoring the foregoing;419 and
•	 the preliminaries to the descent of the vajra state of timeless awareness, together with the means for conferring the three extraordinary
“sublime empowerments”420 (the foregoing texts were authored by the
venerable and omniscient Tāranātha).
3. Instructions
The third section includes:
•	 Meaningful on Sight, a manual of instruction for the Six Branches of
Union;421
•	 a manual of the signs of successful practice and a manual of the authentic measure of practice;422
•	 ways to dispel hindrances423 (the foregoing texts were authored by
Jetsun Rinpoche);424
•	 a manual of instruction for practicing these techniques in a single session;425
•	 Drops of Nectar on the Profound Path426 and Unfolding Excellence of the
Lineage Holders, a supplication, both authored by Rikzin Tsewang Norbu;427 [39a]
•	 a liturgy for the preliminary practices authored by the lord Pema Nyinje Wangpo;428
•	 Vajra Rain, a supplication to the lineage;429
•	 Ascertaining the Essence of Yoga, a text from the tradition of the
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Enumeration of Teachings 107
mahāsiddhā Anupamarakṣita, known as the intermediate version of
the Six Branches of Union;430
•	 Analyzing the Vajra Lines, the instructions on the foregoing authored
by the venerable Pema Karpo;431
•	 the source text of advice on “placing the tip of the tongue against the
palate,” the concise version of the techniques;432
•	 Short Path of the Vajra Holder, the instructions on the foregoing by
Pema Karpo;433
•	 a commentary on the physical exercises;434
•	 the authorization ritual for the connate form of Kālacakra435 and the
meditation practice and mantra repetition for the foregoing;436
•	 the guru yoga for the Kalkī rulers;437 and
•	 the torma empowerment for Vajravega, together with the manual associated with this.438
H. Dorje Sumgyi Nyendrup
The tradition of Dorje Sumgyi Nyendrup (Stages of Approach and
Accomplishment of the Three Vajras) was actually conferred by Vajrayoginī
on the learned and accomplished Orgyenpa in the city of Dhūmathala. The
source texts consist of:
•	 the treatise on the path of skillful means conferred by the ḍākinīs of
the four families;439
•	 the vajra song of aspiration;440
•	 Wish-Fulfilling Gem, the explanatory commentary concerning the stages of approach and accomplishment;441
•	 the liturgies for the preliminary rituals;442
•	 the manual of instructions on the stages of approach and accomplishment443 (the foregoing texts were authored by Dawa Senge); and
•	 the Heart Drop teachings for meditating on the stages of approach and
accomplishment as a complete session of practice, authored by Drukpa
Pema Karpo.444
I. Minor Instructions
The ninth group of teachings consists of the cycles of miscellaneous works of
instructions that derive from various traditions.445 These include:
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108 The Catalog
1. The various texts and transmissions of blessings for the eighty-four
mahāsiddhās. Although some three distinct traditions of these teachings
were brought to Tibet, it seems that there was some controversy that caused
learned ones with the discerning eye of the dharma to have misgivings
about these. From among these three, it would seem that the Indian source
for the tradition of the scholar Vīraprabhāsvara included here (as translated by Menyak Lotsāwa Möndrup Sherap) can be verified as authentic,
and that the transmission of blessings for this tradition also included here
(which is according to the methods set down by Jetsun Kunga Drolchok
and is the tradition of the gurus of India, uncorrupted by some more generic format of authorization rituals) can be taken as reliable. And although
there is definitely a specific transmission of blessings for each of the siddhās,
while the method included here (that of conferring all of these in a single
transmission) is intended to simplify the process, it is not simply my own
invention. [39b] Rather, I have written out an arrangement of this practical
method, having received explicit permission to do so from my lord guru
Jamyang Khyentse Wangpo, according to the advice conferred on him by
the mahāsiddhā Lavapa.446
Also included are:
•	 a ritual honoring the eighty-four siddhās;447
•	 a guru yoga according to the Indian tradition;448 and
•	 a manual of instruction for the Six Dharmas associated with these siddhās, together with some ancient sources.449
2. The cycle of teachings renowned as the “six instructions of Mitra,”
these constitute the oral lineage of pith instructions from Mitrayogi, the
mahāsiddhā of Yerpoche, which are profound teachings that were received
as his personal transmission by the great scholar Śrīputra. These teachings
include both empowerments and advice.
1. Empowerments
In the first case, the following texts are included:
•	 the empowerment for Mahākaruṇika Jinasāgara;450
•	 the authorization ritual for the foregoing;451
•	 the authorization ritual for the wrathful red Hayagrīva;452
•	 the individual authorization rituals for five deities: Mañjughoṣa,453 Vajrapāṇi,454 Amitāyus,455 Tārā,456 and Jambhala;457 and
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Enumeration of Teachings 109
•	 the authorization ritual for the guardian of these teachings, Draklha
Gönpo.458
2. Advice
In the second case, the texts are:
•	 a concise collection of the biographies of those in the lineage;459
•	 the vajra verses concerning the graduated path of Avalokiteśvara,
translated from the Sanskrit by the scholar Śrīputra;460
•	 Flow of Nectar, a text combining the stages of approach and accomplishment with the empowerment ritual for Avalokiteśvara;461
•	 Banquet of Nectar, a manual of instruction for the graduated path to
enlightenment based on Avalokiteśvara;462
•	 Golden Wand of Pith Instructions, instructions on meditation topics for
the foregoing;463
•	 Adorning Wheel of Timeless Awareness That Causes Wisdom to Flourish,
instructions on enlightened form, based on Mañjuśrīghoṣa;464
•	 Vanquisher of the Hordes of Maras, instructions on enlightened mind,
based on Vajrapāṇi;465
•	 Accomplishment of the Deathless Vajra Body, instructions on enlightened qualities, based on Amitāyus;466
•	 Liberation from the Crevasse of Samsara: Instructions on the Activity Ritual That Grants Protection from the Eight Fears, instructions on enlightened activities, based on Tārā;467
•	 Rain of Accomplishments, instructions on Jambhala;468
•	 Reservoir of Blessings, a supplication to the lineage of the graduated
path469 (the foregoing texts were authored by Öpak Dorje);
•	 a torma ritual of Draklha Gönpo authored by Drakpa Rinchen;470
•	 the manual for the authorization ritual of the form of Avalokiteśvara
called Finding Ease in the Nature of Mind;
471
•	 the source text for Finding Ease in the Nature of Mind, spoken by
Avalokiteśvara to the mahāsiddhā Mitrayogi, including Direct Introduction to the Quintessential Essence, Cherished Essence, Thirty Biographical Verses, and Quintessential Summary of the Commentary on the Main
Source, [40a] my lord guru’s word-by-word explanation of the foregoing;472
•	 the sources of the teachings on Finding Ease in the Nature of Mind found
in scriptural citations from the sutras and tantras, by Butön;473
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•	 notes on these instructions, authored by Jamyang Khyentse Wangchuk;474
•	 a song of experience based on these instructions, by Losel Tenkyong;475
•	 the method of explaining these instructions, by my lord guru;476
•	 the supplication Connecting with Locations;
477
•	 the source on the three quintessential topics that is the thorough instruction for Avalokiteśvara according to the tradition of the mahāsiddhā Mitrayogi, together with pith instructions, comprising the source
text of vajra verses,478 and a supplication to the lineage;479
•	 Chariot of Sublime Accomplishment, a concise method for practice;480
•	 Essential Liturgies;
481
•	 the supplication to the lineage of the thorough instruction according
to the Tsembu tradition, authored by my lord guru;
•	 the manual of instruction authored by Khyenrap Chöje;
•	 an extensive structural analysis of the foregoing;
•	 a quintessential summation of the practice methods of the stages of
development and completion;
•	 an extremely concise format for practice by my lord guru;482
•	 a supplication to the lineage of the thorough instruction according to
the Kyergang tradition;483
•	 a concise summation of the liturgies for the foregoing;484
•	 a supplication to the lineage of the Lakṣmī tradition;485
•	 a concise summation of the liturgies for the foregoing (the last four
texts were authored by my lord guru);486
•	 the instructions for the foregoing by Pema Karpo;487
•	 a supplication to the lineage of the bodhisattva Dawa Gyaltsen’s tradition;488
•	 the quintessential practice for the foregoing;489
•	 a supplication to the lineage of the king’s tradition, authored by Minling Lochen;490
•	 a concise summation of the practice for the foregoing by my lord
guru;491
•	 the source text for the Tangtong Gyalpo tradition of practice based
on the six-syllable mantra, together with a clarifying commentary;492
•	 a supplication prayer for the foregoing;493
•	 advice on the guru yoga practice from the direct lineage of Tangtong
Gyalpo;494
•	 a manual of instruction for the foregoing;495
•	 Oral Transmission of the Accomplished Master, a manual of instruction
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Enumeration of Teachings 111
for Mahāmudrā according to the tradition of the omniscient Bodongpa;496
•	 the liturgies for the preliminary practices of the foregoing;497
•	 a supplication to the extensive lineage of “profound lucidity”;498
•	 a manual of instruction for the seven-day practice of caṇḍalī according
to the tradition of Rechen Paljor Zangpo;499
•	 the threefold liturgies of the preliminary practices;500
•	 Innermost Essence of Profound Meaning, a manual of instruction for
Sutra-Based Severance of the Sage;
501
•	 personal instructions on the “red feast”;502
•	 notes on the instructions for visualization;503
•	 Accomplishment through Recitation, the liturgies for the foregoing;504
[40b]
•	 Rechen Paljor Zangpo’s instructions on the transference of consciousness, together with the history of these teachings and further advice;505
•	 the source text for the cycle of advice on the transference of consciousness that the great Rongtön bestowed on his mother, together with
appendices;506
•	 Hook That Draws the Fortunate to Liberation, an instruction on the transference of consciousness;507
•	 a newer translation by Jonang Jetsun Tāranātha of the instructions
that constitute the source of the seven modes of personal transmission,508 and the Indian treatise in 150 verses that constitutes the yoginī
Dīnakara’s summation of the treatise by the mahāsiddhā Śāntigupta;509
•	 a manual of instruction for the foregoing, based on notes of Jetsun
Rinpoche’s teachings as recorded by Gyaltsap Yeshe Gyatso;510
•	 a supplication to the lineage of the Seven Modes of Personal Transmission;511
•	 the five stages of advice on extracting the vital essence of flowers;512
•	 advice on extracting the vital essence of water;513 and
•	 the oral lineage of extracting the vital essence of stones and flowers,
arranged as a combination of liturgy and instruction.514
As for the teachings that are positive in the end:
•	 an authorization ritual for the white form of Amitāyus according to
the tradition of Mitrayogi;515
•	 Tepupa’s direct lineage of the seven-day practice of a sādhana for longevity;516
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•	 an authorization ritual for Uṣṇīṣavijayā;517
•	 a ritual for making one thousand offerings to Uṣṇīṣavijayā, authored
by Jetsun Rinpoche;518
•	 an authorization ritual for the Bari tradition of the white form of
Tārā;519
•	 Soothing Beams of Longevity, instructions for the practice for longevity
based on the foregoing;520
•	 a concise summary of the practical methods;521
•	 an authorization ritual uniting the three deities of longevity in one
practice, with a ritual for honoring the three deities of longevity, authored by my precious lord guru Jamyang Khyentse Wangpo.522
J. 108 Instructions of the Jonang Tradition
The tenth523 group of teachings, which serves as the support for all the foregoing, is that found in the volume 108 Instructions of the Jonang Tradition,
arranged by Jonang Jetsun Jamgön Drupai Pawo Kunga Drolchok Losal
Gyatsö De.524 The following texts are included:
•	 the basic supplication to the lineage of the 108 Instructions, by Kunga
Drolchok, to which a supplement has been added;525
•	 an account of the authentic origins of the 108 Instructions; 526
•	 a manual of historical accounts of the individual instructions, supplemented by Jetsun Rinpoche;527
•	 the ordinary and extraordinary preliminary practices;528
•	 the source texts of the 108 profound instructions;529
•	 Key to Marvels, an overview of the 108 Instructions;530
•	 a record of the titles of the 108 Instructions;531 [41a] and
•	 the methods for conferring the empowerments for the texts of the 108
Instructions,532 authored by Zhalu Choktrul Losal Tenkyong.533
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There are nine headings under which I summarize the lineage successions
from which the foregoing teachings derive.534
A. Nyingma
In the first place, of the cycles of teachings from the Early Translation school
of the Nyingma, even the lineages of textual transmission for the Concise
Path, the Garland of Views, and the Mamos’ Sphere of Activity are rare, to say
nothing of the lineages of word-by-word explanation. Nevertheless, my precious lord guru, Jamyang Khyentse Wangpo, received the transmissions of
these teachings from genuine teachers who held the unbroken essential lineages for them. The underlying basis that exemplifies the first of the seven
great modes of personal transmission that this lord himself received consists
of the extensive lineages of the eight great mainstream traditions of accomplishment. He thus conferred on me the reading transmissions, explanatory instructions, and authorization rituals as a direct lineage. In fact, witzh
respect to all of the more ancient texts that are mentioned below, all the
lineages that I received should be regarded as following this same format,
that is, having been received through the grace of my lord guru Khyentse.
The way in which the lineage for the essential manual of instruction
on the Heart Essence of Magical Illusion by the omniscient Longchenpa was
transmitted from the author himself is as recorded in the record of teachings received by the Great Tertön (revealer of hidden treasure teachings) of
the Mindroling tradition.535 From Gyurme Dorje himself, the transmission
passed down to Rinchen Namgyal, Śrīnātha, Jikme Lingpa, Jangchup Dorje,
Chökyi Lodrö, Rikpai Dorje, Khen Padmavajra, Kunkhyen Dorje Ziji, and
from him to me.
V
Lineage
Successions
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As for Four Stages of Yogic Practice by Dewa Saldze, my lord guru himself
graciously recommended that it be included at this point in the collection,
but the text has proved to be unavailable. If it is ever located, it should be
inserted here.
Concerning the instruction on innate meditation extracted from the
Discourse on the Gathering, the way in which this was transmitted conforms
to that of the Mindroling tradition, while from the Great Tertön it passed,
in succession, to Dharmaśrī, Rinchen Namgyal, Orgyen Tenzin Dorje, Trinle
Namgyal, Rikzin Paljor Gyatso, Jikme Ngotsar, Orgyen Chemchok Palgyi
Dorje, Gyalse Rikpai Dorje, Khen Damchö Özer, and Kunkhyen Lama Dorje
Ziji Tsal, from whom I received it. An alternative lineage is that of the maturing empowerments and liberating instructions that the Katok master Drao
Chöbum received from Śākyamitra (a holder of the Zur lineage), and that
passed down through successive generations in the eastern region of Tibet
to the vajra holder Pema Sangak Tenzin, from whom I received it. [41b]
As for the outer cycle of the Category of Mind in the Great Perfection approach, the lineage for the thirty-seventh chapter extracted from the tantra
the All-Creating Monarch accords with that found in Minling Terchen’s record of teachings that he received. It then passed to Sungtrul Tsultrim Dorje,
Tsultrim Gyaltsen of Bönlung, Tukse Tenzin Gyurme, Sungtrul Ngawang
Kunzang Dorje, Tukse Gyurme Chokdrup Palbar, Sungtrul Tenzin Drupchok
Dorje, Khenchen Orgyen Tenzin, Zichen Trinle Namgyal, Jetsun Trinle
Chödrön, and the omniscient Gyurme Tenzin Pelgye Palzangpo, from whom
I received it.
As for the small text of annotations to the preceding, as well as the vajra
songs of the eighteen texts by masters of the Category of Mind and Smelting
Gold from Ore, these were transmitted to me through the grace of the precious lord Jamyang Khyentse Wangpo.
The lineage for the empowerment into the dynamic energy of pure awareness, the means for direct introduction in a radical manner to the enlightened
intent of the eighteen “mother and child” texts of the Category of Mind, which
is conferred on the basis of the manual written by the Katok master Moktön
Dorje Palzangpo, began with dharmakāya Samantabhadra and passed to the
sambhogakāya (the victorious ones of the five families), the nirmāṇakāya lord
of secrets Vajrapāṇi, the master Garap Dorje, the “twenty-one learned ones,”
the translator Bairotsana, Yudra Nyingpo of Gyalmorong, Jñānakumāra of
the Nyak clan, Sokpo Palgyi Yeshe, Sangye Yeshe of the Nup clan, Yeshe
Gyatso of the Nup clan, Sherap Chok of the Nyang clan, Yeshe Jungne of the
Nyang clan, Zurchen Śākya Jungne, Zurchung Sherap Drak, Kyotön Śākya
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Lineage Successions 115
Yeshe, Dropukpa Śākya Senge, Drogön Dampa Śākya Gyal, Khepa Chetön
and his spiritual son, Chetön Zunge, Setön Tashi, Lama Tangtön Bumye,
Chöje Lakyap Dorje, [42a] Drinchen Khepa Chenpo, Khandro Palgyi Yeshe,
Machik Drinchen Zurmo, Zurham Śākya Jungne, Zurmo Gendun Bum, Śākya
Shenyen of the Zur clan, Khedrup Drao Chöbum, Shenyen Könchok Zangpo,
Dorje Zangpo of Katok, Dorje Namgyal of Darlung, Lodrö Palden Pangtön
Karma Guru, Jatang Kunzang Paljor, Rikzin Trinle Lhundrup, and Lochen
Chögyal Tenzin, who transmitted it to Terchen Gyurme Dorje. (The manner in which many lineage transmissions were brought together by this
master can be learned from his record of the teachings he received.) From
the Great Tertön536 the lineage passed to Dharmaśrī, Rinchen Namgyal,
Oḍīyana, Trinle Namgyal, Pema Wangyal, Namkhai Dorje, Tenzin Pelgye,
Pema Tashi, Zhenpen Taye, and then to my lord guru Jamyang Khyentse
Wangpo, who graciously bestowed the transmission on me. An alternative
transmission passed from the Great Tertön through the great translator537
to Mingyur Paldrön, Rinchen Namgyal, Pema Tenzin, Trinle Namgyal, and
Pema Wangyal, from whom Gyurme Tenzin Pelgye received it.
Of the three major traditions of teachings for the Category of Mind, that
of the Nyang tradition is represented by the manual of instruction authored
by Sokdokpa Lodrö Gyaltsen. The lineage of continuous instruction, based
on a word-by-word reading transmission, began with Samantabhadra and
passed to Vajrasattva, Garap Dorje, Mañjuśrīmitra, Śrīsiṃha, Bairotsana,
Yudra Nyingpo, Nyak Jñānakumāra, Sokpo Palgyi Yeshe, Nupchen, Nup
Yönten Gyatso, Nyak Sherap Chok, Nyang Yeshe Jungne, Zurchen, Zurchung,
Kyotön, Dropukpa, Chetön Gyanakpa, Upa Zhikpo, Zhikpo Dutsi, Tatön
Joye, Tatön Ziji, Kyeme Dampa Sangye, Nyame Tulku Chenpo, Zur Jamseng,
Zurmo Khetsun Sangye, Drolchen Samdrup Dorje, [42b] Drolmapa Sangye
Rinchen, Gyalse Tukchok Tsal, Drakpa Paljor, Lodrö Rapyang, Lachen Dorje
Chang, Lhaje Lodrö Zangpo, Dorje Yeshe, and Siddhivajra, down to the
Great Tertön, from whom the lineage passed down just as in the preceding
case of the empowerment.
The lineage for the supplication prayer to the lineage of the Category of
Mind is the same, from the author himself onward.
The lineage for the manual of instruction according to the eastern
Tibetan tradition, by the Katok master Chenga Namkha Dorje, is a lineage
of reading transmission that also includes that of the detailed instruction
for the Web of Magical Illusion—that is, from Samantabhadra to Vajrasattva,
Garap Dorje, Mañjuśrīmitra, Dhahetala, Gomadeva, Rapnang Tenma, Tsokyi
Dakpo, Nāgārjuna, Dorje Lekpa Tsal, Kukurāja, the “one with nine topInterior_DNZ_Catalog_12_03_13.indd 115 3/18/13 3:55 PM
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knots,” Dīpaṃkara, Śrīsiṃha, Bairotsana, Yudra Nyingpo, Salrap Chenpo,
Palgyi Gyalpo of Ma, Jangchup Sherap of the Nyen clan, Yönten Jungne,
Chokro Gomchung, Jampa Gomchen, Jangtön Namdak, Dampa Deshek,
Chöje Tsangtön, Jampa Bum, Yeshe Bum, Yenpa Rinpoche, Bodhiśrī, and
Vajraśrī (alternatively, from the great Jampa Bum the transmission passed
to Tsade Chengawa, Drung Tukje Yeshe, Tönpa Wangjor Pal, to Vajraśrī).
Palbar Namkha Dorje received this transmission from three masters—Yenpa
Rinpoche, Jangchub Pal, and Moktön Dorje Pal—after which it passed to
Palbum, Rinchen Palwa, Lodrö Zangpo, Sönam Döndrup, Namkha Gyatso,
Wangdrak Gyatso, Chönyi Gyatso, Jangchup Gyaltsen, Ön Orgyen Namrol,
Drung Namkha Gyatso, Losal Gyatso, Chökyi Dorje, Tsewang Chokdrup,
Könchok Tupten Gyatso, Gyurme Tenzin, Choktrul Tupten Gyaltsen, and
Kunzang Dorje Ziji, who graciously conferred this transmission on me.
As for the Aro tradition of oral transmission (a tradition from eastern
Tibet of the Category of Mind in the Great Perfection approach), [43a]
the manual of instruction authored by Zhamar Kachö Wangpo is entitled
Straightforward Instruction on the Heart Essence of the Vault of Space. The lineage for the reading transmission of these teachings began with the Lord of
Sages538 and passed to the “child of the gods” Adhicitta, Garap Dorje, Śāvari
Wangchuk, Maitrīpa (not the same master as the one famed in the New
Schools), Śrīsiṃha, Bairotsana, Yudra Nyingpo, the translator Yeshe Zhönu
of the Nyak clan, the incarnate Aro Yeshe Jungne, Yazi Böntön, Chokro
Zangkarwa, Lodrö Jungne, Kongrap Tsoden Darmawa, Chegom Nakpo, Lama
Drakarwa, Palden Dusum Khyenpa, Drogön Rechen, Gyalse Pomdrakpa,
the mahāsiddhā Karma Pakṣi, Nyenre Gendun Bum, Kunkhyen Rangjung
Dorje, Tokden Drakpa Senge, Ritröpa Darma Gyalwa, Kachö Wangpo, Lama
Śākya Drakpa, and Chöpal Yeshe; down to this point there is an unbroken
transmission of experientially based instruction. The lineage then passed to
Lord Tongwa Dönden, Jampal Zangpo, Paljor Döndrup, Chödrak Gyatso,
Sangye Nyenpa, Mikyö Dorje, Könchok Yenlak, Wangchuk Dorje, Chökyi
Wangchuk, Maṇipa Karma Sungrap, Rapjampa Karma Dorje, Dhītsa Karma
Trinle Wangpo, the all-seeing Dharmākara, Dudul Dorje, Pema Nyinje
Wangpo, and the lord guru Karma Tenpai Nyima, in whose presence the
transmission passed to me. (The more direct lineage for the foregoing teachings passed from Aro Yeshe Jungne to Bagom Sönam Nyingpo to Dusum
Khyenpa, and then the rest of lineage continued as outlined previously.) An
alternative lineage passed from Samantabhadra to Vajrasattva, Garap Dorje,
Śrīsiṃha, Bairotsana, Yudra Nyingpo, Aro Yeshe Jungne, Yase539 Böntön,
Drugu Lokjung, Bagom Sönam Nyingpo, Dampa Dzegom Zhikpo, Tokden
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Lineage Successions 117
Bara Gomchen, Jomo Nyangmo, and Dampa Śākya Gyal, from whom it
passed to both Upa Tönśāk and Upa Zhikpo. From these last three the teachings passed to Chikar Lhaje Lhakangpa Yönten, Zhikpo Dutsi, Tatön Joye,
Tatön Ziji, [43b] Yungtön Dorje Pal, the Gyalwang Karmapa Rolpai Dorje,
and then to Kachö Wangpo, after whom it continued as outlined previously.
The lineage of oral instruction for Precious Ship, the essential manual of instruction for the All-Creating Monarch authored by the omniscient
Longchenpa, began with the teacher, All-Creating Monarch, and passed
to Vajrasattva, Garap Dorje, Mañjuśrīmitra, Śrīsiṃha, Bairotsana, Yudra
Nyingpo, Chokro Lekpai Lodrö, Ba Gyalwai Wangpo, Tsur Chokgi Lama,
Drung Yeshe Wangpo, Zurpa Rinchen Drak, Che Gawai Wangpo, Nyen
Rinchen Tsemo, Chöje Kunga Döndrup, Zhönu Drup, Yeshe Wangpo, Drime
Özer, Delek Gyatso, Mati Mangala, Yönten Palwa, Samdrup Gyatso, Namkha
Zhönu, Namkha Longyang, Mati Dhvaja, Natsok Rangdrol, Khyapdal
Lhundrup, Kunzang Namgyal, Dorje Pawo, Kundrol Namgyal, Ngedön
Tenzin Zangpo, Rikzin Zangpo, Khen Pema Mangala, Zhenpen Taye, and
Kunkhyen Sumpa, who graciously conferred it on me.
For the inner cycle of the Category of Expanse in the Great Perfection
approach, the lineage for the fourth chapter of the Supremely Vast Range of
the Great Expanse, which constitutes the core of that tantra, paralleled the
various lineages described above in the section on the tantra of the Category
of Mind.
There is a single lineage for all three components—empowerment, reading transmission, and instruction—for the following teachings:
•	 the extensive arrangement of the methods for meditation, a practical
application of the guru’s blessing;
•	 the longevity empowerment that concludes this cycle;
•	 the conferral associated with the guardian of these teachings, Medongchen;
•	 the instruction in visualization for the “distilled essence of Ola Jose
poured into the vessel that was Gyagom” and the associated manual
for this oral lineage, entitled Opening the Eyes of the Fortunate, authored by Zhamar Chenga Chökyi Drakpa;
•	 the source for the Vajra Bridge, with associated pith instructions and
personal advice;
•	 the summary of the Condensed Bridge;
•	 Garland of Meditative Experience from the Precious Lineage of Oral Teachings and two associated manuals of instruction.
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This lineage began with dharmakāya Samantabhadra and passed to the
sambhogakāya Vajrasattva, the nirmāṇakāya Sem-ngak Lhai Norbu, Garap
Dorje, Mañjuśrīmitra, [44a] Śrīsiṃha, the great translator Bairotsana, Pang
Mipam Gönpo, Ngenlam Jangchup Gyaltsen, Zangma Rinchen Yik, Khungyur
Salwai Chok, Nyang Jangchup Drak, Nyang Sherap Jungne, Bagom Yeshe
Jangchup, Dzeng Dharma Bodhi, Dzingkar Jose, the master Kunzang Dorje,
Sangye Dongpo, Kyetse Yeshe Jangchup, Zik Yeshe Wangpo, Khenchen
Ngurpa Sönam Ö, Ngurtön Vajreśvara, Sönam Gyaltsen, Sherap Gyaltsen,
Zhönu Sherap, Zhönu Drakpa, Sangye Zangpo, Tsöndru Wangchuk, Tashi
Drakpa Rinchen, Lachen Śākya Gyalpo, Gö Lotsāwa Zhönu Palwa, Zhamar
Chenga Chökyi Drakpa, Sheldrak Chökyi Lodrö, Khyung Tsangwa Lodrö
Palden, Pangtön Karma Gurupa, Pangtön Chöwang Lhundrup, Chöwang
Kunzang, Pangtön Kunzang Chögyal, Terdak Lingpa, Rinchen Namgyal,
the throne holder Pema Tenzin, Oḍīyana, Gyurme Rikzin Zangpo, Jangsem
Pema Mangala, Khedrup Rikpai Dorje, and the omniscient guru Mañjughoṣa,
who graciously bestowed this transmission on me. (The transmission for the
supplication to the lineage of the Category of Expanse, authored by the
Great Tertön, began with the author himself and continued as described in
the preceding case.)
In the third, secret cycle of the Category of Direct Transmission, the lineage for the Quintessential Keystone of the Category of Direct Transmission in
the Great Perfection Approach of Utter Lucidity, containing the legacies of the
three buddhas and the testaments of the four masters of awareness, paralleled the one described below for the empowerments and instructions.
As for the lineage of maturation and liberation based on the four empowerments—elaborate, unelaborate, extremely unelaborate, and utterly
unelaborate—from the Innermost Drop of the Guru cycle authored by the
omniscient and noble Longchen Rapjam, as well as the Oral Transmission of
Vimala: Manual of Instruction That Unites in a Single Mainstream the “Mother
and Child” Cycles of the Heart Drop Teachings, this began with dharmakāya—
the masculine and feminine aspects, Samantabhadra and Samantabhadrā,
in unity—and passed to the entire vast range of peaceful and wrathful victorious ones, [44b] the great one gone to bliss Vajradhara, Vajrasattva,
Vajrapāṇi, Garap Dorje, Mañjuśrīmitra, Śrīsiṃha, Jñānasutra, Vimalamitra,
the omniscient knower of the three times Padmākara, the Buddhist ruler Trisong Detsen, Tingzin Zangpo, Dangma Lhungyal, Senge Wangchuk,
Gyalwa Zhangtön, Khepa Nyibum, Guru Jober, Senge Gyapa, Melong Dorje,
Kumararāja, Longchen Rapjam, Khyapdal Lhundrup, Drakpa Özer, Sangye
Önpo, Dawa Drakpa, Kunzang Dorje, Gyaltsen Palzang, Natsok Rangdrol,
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Lineage Successions 119
Tenzin Drakpa, Dongak Tenzin, Trinle Lhundrup, Terdak Lingpa, Rinchen
Namgyal, Orgyen Tenzin Dorje, Gyurme Trinle Namgyal, Trinle Chödrön,
and my omniscient guru Jampaiyang Khyentse Wangpo, who graciously bestowed these transmissions on me. The lineage of reading transmissions for
the texts of the four empowerment rituals, as well as Wish-Fulfilling Ocean,
the ritual feast offering, is as in the preceding case.
The lineage for the teachings from the Profound Innermost Drop collection—the empowerments for the “Three Cycles of the Sphere of Being” and
Illuminating Lamp: Practical Instructions for the Empowerment, as well as the
Great Practical Instruction of the Sublime Secret and the Quintessential Practical
Instruction—is one of continuous instruction, based on a word-by-word reading
transmission. It began with Samantabhadra and passed to Vajrasattva, Garap
Dorje, Mañjuśrīmitra, Śrīsiṃha, Vimalamitra, Tingzin Zangpo of the Nyang
clan, Be Lodrö Wangchuk, Dro Rinchen Barwa, Dangma Lhungyi Gyaltsen,
Chetsun Senge Wangchuk, Guru Shangpa Repa, Lama Zapdön Chöbar, Dampa
Gyertön and his spiritual son, Nyentön Sherap Tsemo, the two brothers who
were incarnations of Yönten Gang, Rikzin Kumararāja, the omniscient Özer
Gocha, Delek Gyatso, Mati Mangala, Jangsem Yönten Pal, the incarnate
Samdrup Gyalpo, [45a] Shangpa Rechen, Namkha Zhönu, Khalong Yangpa,
Mentse Lodrö Gyaltsen, Gyalse Sherap Gyaltsen, Tsultrim Sangye, Ösel
Chokyang, Jamyang Chökyong Wangchuk, Gönpo Sönam Chokden, Trinle
Lhundrup, Terdak Lingpa, Rinchen Namgyal, the throne holder Pema Tenzin,
Gyurme Trinle Namgyal, Pema Tenkyong Gyurme, Pawo Tsuklak Chögyal,
Dzogchenpa Orgyen Chöpel, Tokden Karma Pelgye, and the incarnate Karma
Zhenpen Tenpa Dargye, from whom I received these transmissions.
As for the lineage of the Precious Golden Garland, the manual of instruction for the heart essence of profound meaning, this began with dharmakāya
Samantabhadra and passed to the sambhogakāya buddhas of the five families, the nirmāṇakāya Vajradhara, the teacher Vajrasattva, Garap Dorje,
Śrīsiṃha, Pema Tötreng, Yeshe Tsogyal, the princess Pemasal, Ledrel Tsal,
Lekdenpa, the omniscient Drime Özer, Delek Gyatso, Tsungme Yönten Palwa,
Sangye Rinchen, Sangye Gyaltsen, Dzayik Tsulgyal, Sönam Namgyal, Orgyen
Tenzin, Karma Guru, Kunzang Paljor, Dongak Tenzin, Trinle Lhundrup, and
Terdak Lingpa, following whom the lineage can be drawn as in the case of
the Innermost Drop of the Guru. An alternative lineage paralleled that of the
foregoing case of the legacies and testaments.
As for essential instructions on the three aspects of virtue, the three topics of the Great Perfection cycle Resting at Ease in Mind Itself (taken from
the collected works of the omniscient Drime Özer) and the “Three Cycles
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120 The Catalog
of Natural Freedom” (taken from his miscellaneous writings), the lineage
of instruction and reading transmission for these texts is as follows (the
ways in which the individual lineages of the sutra and tantra teachings were
transmitted are clearly set forth in the records of teachings received by
masters in the past):540 From Longchen Rapjam onward the lineage passed
to Dengom Chökyi Drakpa, [45b] Ngalpa Tönpa, Chökyi Drakpa, Sönam
Paljor, Mentsepa, Natsok Rangdrol, Tenzin Drakpa, Dongak Tenzin, Trinle
Lhundrup, and Gyurme Dorje, after whom the lineage is as described above
for the essential manual of instruction on the Heart Essence of Magical Illusion.
I received this transmission in the presence of my precious lord Khyentse
Wangpo, and also from my lord guru Gyurme Tutop Namgyal, who passed
on a lineage associated with the Great Perfection approach transmitted by
Lhodrak Sungtrul and others.
The lineage for the manual of instruction for Stirring the Pit was transmitted from the author himself through the general lineage of the throne
holders of Mindroling, down to Trinle Chödrön and then my sovereign lord
Khyentse Wangpo, from whom I received it.
As for the lineage of the authorization ritual for the seven classes of
Ekajāṭi, guardian of these teachings, before Longchenpa it is the general lineage of the Heart Drop teachings. Following him it passed to Delek
Gyatso, Mati Mangala, Yönten Pal, Tulku Samgyal, Namkha Zhönu, Khalong
Yangpa, Mentsepa Lodrö Gyaltsen, Natsok Rangdrol, Tenzin Drakpa, Karma
Gyalse, Rinchen Dargye, Trinle Lhundrup, and Terdak Lingpa. From him the
transmission continued through several lineages, but the one that concerns
us here passed to Gyurme Tekchok Tenzin, Gyurme Kunzang Namgyal,
Pema Sangak Tenzin Chögyal, and Gyurme Tutop Namgyal, from whom it
passed to me.
B. Kadam
In the second case, that of the precious Kadampa school, among the primary
sources the main text is the Lamp on the Path to Enlightenment, the source
verses on the graduated paths of the three spiritual models, authored by the
incomparable Noble Lord. The lineage for the explanatory instructions and
reading transmission of this teaching began with Paṇchen Dīpaṃkara and
passed to the king of dharma Dromtön, Potowa Rinchen Sal, Sharawa Yönten
Drak, Chumikpa Sherap Drak, Drotön Dutsi Drak, Sangye Gompa Senge
Kyap, Chim Namkha Drak, Gyangro Lama Jangchup Bum, Chim Lozang
Drak, Yönten Sönam Lhundrup, [46a] Lopön Drakpa Gyatso, Khenchen
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Lineage Successions 121
Drupa Sherap, Gyatön Tsandra Dewa, Ritröpa Sönam Gyatso, Gartön Sherap
Gyatso, Khedrup Palden Dorje, Yongzin Könchok Pel, Ngorchen Könchok
Lhundrup, Je Könchok Palden, Jampa Kunga Tashi, Drupkhangpa Palden
Döndrup, Gönpo Sönam Chokden, Tsetsok Umdze Kunga Ngödrup, Je
Puntsok Lekjor, Kangyurwa Ngawang Rapten, Morchen Kunga Lhundrup, Je
Jampal Gyatso, Khenchen Gendun Gyatso, Könchok Jikme Wangpo, Khen
Könchok Gyaltsen, Drupchen Könchok Gyatso, Könchok Tenpa Rapgye, and
the all-seeing Jamyang Khyentse Wangpo, who graciously conferred the
transmissions on me.
As for the lineage for the text authored by Tokden Kachö Wangpo on the
graduated path according to the tradition of Gampo, it paralleled the lineage
for the bodhisattva vow (as described below) from the Noble Lord onward,
and I received it from Pema Nyinje Wangpo and the Gyalwang Karmapa
Tekchok Dorje.
The lineage for the explanations and reading transmission of Quintessence
of Nectar: Manual of Instruction for the Pith Instructions Concerning the Three
Spiritual Models, authored by Jetsun Tāranātha, began with the Noble Lord,
the glorious Atīśa (in whom three lineages—that of profound view, that of
extensive conduct, and that of the blessings of spiritual practice—converged
as one), and passed to Dromtön, Potowa, Sharawa, Tumtön Lodrö Drak,
Dotön, Palden Dromoche, Kyotön Senge Kyap, Chim Namkha Drak, Kyotön
Mönlam Tsultrim, Zeu Drakpa, Chim Lozang Drakpa, Drotön Kungyalwa,
Drupa Sherap, Sönam Chokdrup, Palden Döndrup, Sönam Drakpa, Kunga
Chokdrup, Kunga Drolchok, Lungrik Gyatso, Tāranātha, Rinchen Gyatso,
Lodrö Namgyal, Ngawang Trinle, Kunzang Wangpo, Tsewang Norbu, [46b]
Kagyu Trinle Shingta, Kunga Gelek Palbar, Kunga Lhundrup, Kagyu Tenzin,
and Karma Lhaktong, from whom I received this transmission. While I have
received many special transmission lineages associated with this teaching,
the foregoing is simply the most fundamental one.
The lineage of instructions and reading transmissions for Concise Meaning
of the Graduated Path, authored by Lord Lozang Drakpa, began with the
Precious Lord himself and passed to Khedrupa, Drongtse Rinchen Gyatso,
Paṇchen Zangpo Tashi, Paṇchen Namzawa, Paṇchen Yeshe Tsemo, Paṇchen
Dönyö Gyaltsen, Khedrup Sangye Yeshe, Paṇchen Lozang Chökyi Gyaltsen,
Kyishöpa Ngawang Tenzin Trinle, Zimshak Lozang Khetsun, Drungpa Ngelek
Lhundrup, Je Ngawang Chödrak, Dukhorwa Yönten Dargye, Je Sönam
Zangpo, Ngawang Döndrup, Longdol Ngawang Lozang, Yongzin Ngawang
Chöpel, Jamgön Jampa Puntsok, and my omniscient precious guru, who
conferred the oral teachings on me.
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As for the lineage of reading transmission for Refined Gold: Manual of
Instruction on the Graduated Path to Enlightenment, authored by the third
Gyalwang Dalai Lama, Sönam Gyatso, it began with the author himself
and passed to Chenga Chöpal Zangpo of Drakgön Monastery, Khöntön
Paljor Lhundrup, Zur Paljor Trinle Rapgye, Ngawang Lozang Gyatso,
Neten Jamyang Drakpa, Drupkhangpa Gelek Gyatso, Purbuchok Ngawang
Jampa, Longdol Ngawang Lozang, Khenpo Lozang Tutop Nyima of Harchen
Gomang, Lhatsun Döndrup Gyaltsen, Shenyen Yeshe Gongpel, and the omniscient Jampaiyang,541 who passed the transmission to me.
The linage for the instructions and reading transmissions of the intimate
oral lineage of the graduated path, given on the basis of Blissful Path, the
manual of instruction authored by Paṇchen Lozang Chökyi Gyaltsen, [47a]
is as follows according to the record of teachings received by Longdol: It
began with the lord Jampal Nyingpo and passed to Gyaltsap Darma Rinchen,
Khedrup Gelek Palzang, Je Sherap Senge, Gyalwa Gendun Drup, Baso Chökyi
Gyaltsen, Dulzin Lodrö Bepa, Drupchen Chökyi Dorje, Je Kyapchok Palzang,
Ensapa Lozang Döndrup, Gyalwa Sönam Gyatso, Khedrup Sangye Yeshe,
Paṇchen Lozang Chökyi Gyaltsen, Drungpa Tapukpa, Tsöndru Gyaltsen,
Drung Tapukpa Damchö Gyaltsen, Drupkhang Gelek Gyatso, Purbuchok
Ngawang Jampa, Yongzin Yeshe Gyaltsen, Gungtangpa Könchok Tenpai
Drönme, Zhungpa Ritröpa Könchok Dargye, Jamgön Jampa Puntsok, and my
omniscient and all-seeing lord guru, who passed the transmission on to me.
As a relevant factor at this point, there are distinct alternate lineages for
the transmission of the vow for arousing bodhicitta in the lineage of profound view, such as the lineage transmitted by Jowo Tangpa Dza and Jikme
Jungne, or the one that Sangye Yeshe passed to the great Ngok Lotsāwa.
Here, however, if we consider how the two lineages were passed down from
the incomparable Noble Lord, the lineage of profound view began with the
perfect Buddha, the Lord of Sages, and passed to Mañjuśrīkumāra, the exalted Nāgārjuna, Āryadeva, Candrakīrti, Vidyākokila, Kusāli the Elder, Kusāli
the Younger, and Serlingpa Chökyi Drakpa. The lineage of extensive conduct began with the transcendent and accomplished conqueror Śākyamuni
and passed to the regent Maitreyanātha, the exalted Asaṅga, the master
Vasubandhu, Vimuktasena, Paramasena, Vinitasena, Vairocana, Haribhadra,
Kusāli the Elder, Kusāli the Younger, and the bodhisattva Serlingpa. Both
lineages then passed to the Lord Dīpaṃkara and then to Dromtön Gyalwai
Jungne, Chenga Tsultrim Bar, Jayulwa, Yeshe Bar, [47b] Gyachak Riwa,
Nazurwa, the incomparable Dakpo Lhaje, Dusum Khyenpa, Rechen Sönam
Drakpa, Gyalse Sönam Dorje, Drupchen Chökyi Lama, Nyenre Gendun Bum,
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Lineage Successions 123
Rangjung Dorje, Yungtön Dorje Pal, Gönpo Gyaltsen, Dzamling Chökyi
Drakpa, Kachö Wangpo, Dezhin Shekpa, Chöpal Yeshe, Tongwa Dönden,
Jampal Zangpo, Paljor Döndrup, Chödrak Gyatso, Sangye Nyenpa, Mikyö
Dorje, Könchok Yenlak, Wangchuk Dorje, Chökyi Wangchuk, Chöying Dorje,
Yeshe Nyingpo, Yeshe Dorje, Chökyi Döndrup, Jangchup Dorje, Chökyi
Jungne, the Gyalwang Karmapa Dudul Dorje, and Jamgön Pema Nyinje
Wangpo, in whose gracious presence I received the transmission of the ritual for arousing bodhicitta as aspiration and application on two occasions,
as well as that for the arousal of the ultimate aspect of bodhicitta as passed
down from the lord Jikten Sumgön. Alternatively, from the lord Chökyi
Jungne a lineage passed to Karma Chakme, Pema Kunga, Trinle Wangjung,
Sherap Drakpa, Karma Tsangyang, and Karma Tenzin Trinle (the fourth sublime incarnation), from whom I received it.
As for the lineage through which the arousal of bodhicitta and transmission
of the vow takes place according to the tradition of extensive conduct in the
Mahāyāna approach, this began with the completely and perfectly enlightened Buddha and passed to the lord protector Maitreya, the exalted Asaṅga,
the master Vasubandhu, the venerable Vimuktasena, Paramasena, the master
Haribhadra, both Kusāli the Elder and Kusāli the Younger, Serlingpa Chökyi
Drakpa, the Noble Lord Dīpaṃkara,542 Gyalwa Dromtön, Chenga Tsultrim
Bar, Geshe Jayulwa, Gyalse Charchenpa (also known as Mumenpa), Drotön
Dutsi Drak, Sangye Gompa Senge Kyap, [48a] Chim Namkha Drak, Khenchen
Senge Kyap, Khetsun Sönam Yeshe, Jangsem Sönam Drakpa, Gyalse Tokme
Zangpo Pal, Drupchen Buddhaśrī, Ngorchen Kunga Zangpo, Khedrup Palden
Dorje, Khenchen Könchok Tsultrim, Gorumpa Kunga Lekpa, Jamyang
Khyentse Wangchuk, Je Wangchuk Rapten, Khenchen Ngawang Chödrak,
Jamgön Kunga Sönam, Dese Sönam Wangchuk, Lhakhang Khenchen
Döndrup Lekzang, Morchen Kunga Lhundrup, Nesarwa Lekpai Jungne,
Sachen Kunga Lodrö, Muchen Sönam Palzang, Muchen Yeshe Gyalchok,
Yongzin Lodrö Gyatso, Sakyapa Ngawang Dorje Rinchen, and the omniscient
Jamyang Khyentse Wangpo, who was enormously gracious in entrusting me
with this transmission. An alternative lineage passed from Jangsem Sönam
Drakpa to Butön Rinchen Drup, Tukse Rinchen Namgyal, Khenchen Drupa
Sherap, Paṇchen Gendun Drup, Dulzin Lodrö Bepa, Paṇchen Lungrik Gyatso,
Je Kyapchok Pal, Ensapa Lozang Döndrup, Khedrup Sangye Yeshe, Paṇchen
Lozang Chökyi Gyaltsen, Drungpa Tsöndru Gyaltsen, Tapukpa Damchö
Gyaltsen, Drupkhangpa Gelek Gyatso, Purbuchok Ngawang Jampa, Yongzin
Yeshe Gyaltsen, Shenyen Lozang Gyaltsen, Rinchen Losal Tenkyong, and
Jampalyang Khyentse Wangpo, who conferred it on me. Yet another linInterior_DNZ_Catalog_12_03_13.indd 123 3/18/13 3:55 PM
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eage passed from Gyalse Tokme to Lochen Jangchup Tsemo, Deön Lochen
Drakgyal, Bodong Paṇchen Chokle Namgyal, [48b] Jamlingpa Lachen Sönam
Namgyal, Serdok Paṇchen Śākya Chokden, Paṇchen Dönyö Drupa, Jetsun
Kunga Drolchok, Paṇchen Lungrik Gyatso, Jetsun Kunga Nyingpo, Gyaltsap
Yeshe Gyatso, Je Yönten Gönpo, Drupchen Gönpo Paljor, Tsungme Gönpo
Drakpa, Drupwang Gönpo Namgyal, Rikzin Jamyang Gyatso, Kunzik Trinle
Shingta, Mokchokpa Kunga Gelek, Kunga Lhundrup Gyatso, Je Kagyu Tenzin,
Lama Karma Lhaktong, and Drupwang Karma Norbu, who was very gracious
in conferring this transmission on me.
As for the primary teaching in the tradition of advice, that of the Seven
Points of Mental Training, the lineage of experientially based instruction that
I received in a thorough manner began with the Lord of Sages and passed
to Maitreya, Asaṅga, Vasubandhu, Bhaṭṭāraka Vimuktasena, Guṇamitra,
Haribhadra, Pūrṇavardhana, Kusāli the Elder, Kusāli the Younger, Serlingpa,
the lord protector Atīśa, Gyalwa Dromtön, Potowa, Sharawa, Ja Chekhawa
Yeshe Dorje, Se Kyilbupa Chökyi Gyaltsen, Özer Lama, Lhadingpa Jangchup
Bum, Ön Kunga Gyatso, Tsok Yönten Pal, Khen Dewa Pal, Kazhi Drakpa
Zhönu, Jangsem Sönam Drakpa, Gyalse Tokme Zangpo Pal, Yönten Lodrö,
Zhönu Lodrö, Paṇchen Śākya Chokden, Kunga Chokdrup, Jetsun Drolchok,
Lungrik Gyatso, Tāranātha, his two regents,543 Yönten Gönpo, Gönpo Paljor,
Gönpo Drakpa, Gönpo Namgyal, Tsewang Norbu, Trinle Shingta, Kunga
Gelek Palbar, Kunga Lhundrup, Kagyu Tenzin, Karma Lhaktong, and Gyalse
Jangchup Sempa Zhenpen Taye. [49a] An alternative lineage passed from
Gyalse Tokme to Buddhaśrī, Ngorchen Kunga Zangpo, Muchen Könchok
Gyaltsen, Ngawang Sherap Zangpo, Nyuklo Paṇchen Ngawang Drakpa,
Ngawang Chödrak, Shau Lotsāwa, Chobgyepa Khyenrap Zhap, Morchen
Kunga Lhundrup, Nesarwa Kunga Lekpai Jungne, Kunga Lodrö, Kunga
Khedrup Wangpo, and Jampa Kunga Tenzin and Jamgön Dorje Rinchen,
from both of whom Jamyang Khyentse Wangpo received this transmission
and graciously conferred it on me.
Concerning the source verses for the Seven Points of Mental Training with
interlinear notes, the lineage of continuous reading transmission paralleled
the two foregoing cases.
In the case of Mental Training: Opening the Door to the Dharma, authored by Gyama Lodrö Gyaltsen, the lineage of instruction and reading
transmission began with the author and passed to Dönyö Palden of Sera
Monastery, Paṇchen Sönam Drakpa, Gyalwa Sönam Gyatso, Paṇchen Rikpai
Senge, Je Tashi Rinchen, Paṇchen Lozang Chökyi Gyaltsen, Lozang Tenpa
Dargye of Lhasa, Yongzin Sönam Drakpa, Paṇchen Lozang Yeshe, Lozang
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Lineage Successions 125
Tenpa, Puntsok Gyatso, Lozang Tsultrim, Ngawang Gyatso, Dewai Dorje,
Ngawang Chözin, Khyenrap Losal, Jamyang Mönlam, Yeshe Gyatso, Lozang
Yeshe Tenzin, Palden Chokdrup, Tupten Chökyi Drakpa, and Tupten Lekshe
Zangpo, who conferred it on me.
Before Muchen Sempa Chenpo, the lineage for the collection known as
the One Hundred Teachings on Mental Training is as outlined in the records
of teachings received by the Precious Fifth, Zhuchen, and others. From
Muchen Sempa Chenpo the transmission passed to Jetsun Sangye Rinchen,
Ngorchen Könchok Lhundrup, Mupa Könchok Gyatso, [49b] Muchen Sangye
Gyaltsen, Mupa Drupwang Sönam Lhundrup, Jamgön Kunga Sönam, Dese
Sönam Wangchuk, Khenchen Döndrup Lekzang, Morchen Kunga Lhundrup,
Nesarwa Lekpai Jungne, Kangyurwa Tapke Gyatso, Geshe Lozang Gyatso,
Drakgyap Lozang Chöpel, Geshe Tokme (also known as Gelek Chöpel),
Martön Khyapdak Dorje, Walmang Könchok Gyaltsen, Könchok Tenpa
Rapgye, and Jamyang Khyentse Wangpo, who conferred it on me.
The lineage of reading transmission for the manual of instruction on
the Seven Points of Mental Training authored by Gyalse Tokme Zangpo Pal
began with the author and passed to Nyakpupa Sönam Zangpo, Pakpa
Sönam Dar, Pakpa Kunga Gyaltsen, Kunkhyen Śākya Ö, Deön Kunga Ö,
Sheu Lotsāwa Kunga Chödrak, Ngawang Choklek Dorje, Khyenrap Tenzin
Zangpo, Jampa Ngawang Lhundrup, Ngawang Tenzin Gyatso, Kangyurwa
Ngawang Rapten, Kangyurwa Ngawang Chögyal, Lozang Jampal Gyatso,
Ritrö Lozang Döndrup, Drakkar Kachupa Ngawang Drakpa, Khenchen
Könchok Gyaltsen, Martön Khyapdak Dorje, Khenzur Sönam Drakpa of
Sera Je College, Geshe Kalzang Khedrup of Chuzang, Takpu Yongzin Yeshe
Gyatso, Könchok Tenpa Dargye, and my lord guru Jamyang Khyentse
Wangpo, who conferred it on me.
Up to Nyukla Paṇchen, the lineage of reading transmission for A Bodhisattva’s Garlands of Gems, the source verses for the precious volumes of
Kadampa teachings, paralleled that of the empowerment lineage discussed
below. It then passed to Dakpo Paṇchen Chokle Namgyal, [50a] Ngaripa
Lhawang Lodrö, Jamyang Könchok Lhundrup, Khamtön Sherap Gyaltsen,
Tartse Namkha Gyaltsen, Drupkhangpa Palden Döndrup, Deön Palchok
Gyaltsen, Rinchen Sönam Chokdrup, Ngawang Lozang Gyatso, Neten
Jamyang Drakpa, Je Trinle Lhundrup, Ngawang Lozang Dargye, Drakpa
Gyatso, Lozang Tenpai Gyaltsen, the Gyalwang Dalai Lama Kalzang Gyatso,
Khenpo Kalzang Yönten, Martön Khyapdak, Tri Ngawang Chöpel, Yeshe
Tupten Gyatso, Könchok Tenpa Dargye, and Jamyang Khyentse Wangpo,
who conferred the transmission on me.
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The lineage for the empowerment for the “Sixteen Spheres” began with the
Noble Lord, Dīpaṃkara Śrījñāna, and passed to the king of dharma Dromtön,
Ngok Lekpai Sherap, Ngaripa Sherap Gyaltsen, Puchungwa Zhönu Gyaltsen,
Kamawa Drom Rinchen Gyaltsen, Zhangtön Darma Gyaltsen, Drom Jangchup
Zangpo, Tönpa Namkha Rinchen, Drom Zhönu Lodrö, Khenpo Nyima
Gyaltsen of Nartang Monastery, Lingkhawa Rinchen Jangchup, Galungpa
Rikyi Dakpö Pal, Galungpa Jangchup Pal, the master of Nyukpa Sönam Özer,
Göngön Chuserwa Sangye Zangpo, Jadralwa Sönam Zangpo, Lama Paldenpa,
Khenchen Namkha Özer of Taktsang Monastery, Neten Yeshe Tsultrim,
Khenchen Ratna Akāra Śānti, Nyukla Paṇchen Ngawang Drakpa, Lopa
Chenga Ngawang Chödrak Gyaltsen, Je Kunga Lekdrup, Je Kunga Chödrak,
Chobgyepa Choklek Dorje, Khyenrap Tenzin Zangpo, Khyenrap Ngawang
Lhundrup, Chöje Trinle Namgyal, [50b] Rinchen Sönam Chokdrup, Ngawang
Lozang Gyatso, Neten Jamyang Drak, Kyishö Tulku Ngawang Tenzin Trinle,
Je Lozang Chözin, Dongkor Zhapdrung Puntsok Gyatso, Zhang Zhungpa
Yeshe Taye, Könchok Jikme Wangpo, Gungtangpa Könchok Tenpai Drönme,
Könchok Tenpa Rapgye, and the all-seeing Mañjughoṣa, who with great delight conferred this transmission on me in his actual presence.
As for the Practical Implementation of Meditation and Mantra Repetition authored by Könchok Tenpai Drönme, the author transmitted this to Könchok
Tenpa Dargye, who passed it to my guru Jamgön, who conferred it on me.
From the Four Deities of the Kadampa tradition, the lineage of the authorization ritual for the Sage Vajrāsana and two retinue deities, this began
with the Lord of Sages and passed to the Noble Lord, Gönpawa, Nezurwa,
Langtangpa, Zhang Zhungpa, Mumenpa, Sangye Gompa, Chim Namkha
Drak, Kyotön Mönlam Tsultrim, Zeu Drakse, Chim Lozang Drakpa, Drotön
Kunga Gyaltsen, Pangtön Drupa Sherap, Khenchen Palden Döndrup, Ratön
Yönten Palzang, Jetsun Kunga Chokdrup, Jetsun Kunga Drolchok, Khenchen
Lungrik Gyatso, and Jetsun Tāranātha, from whom it passed to Gyaltsap
Rinchen Gyatso and Trinle Wangmo, and from both of them to Nyingpo
Taye, Ngawang Trinle, Kunzang Wangpo, Tsewang Norbu, Kagyu Trinle
Shingta, Tenzin Chökyi Nyima, Kagyu Trinle Namgyal, and Pema Nyinje
Wangpo, who conferred it on me. For Avalokiteśvara, Tārā, and Acala the
lineages came from their respective sources but are the same as the above
from the Noble Lord onward. An alternative lineage from the authorization
ritual by the Sage passes from the Noble Lord, the glorious Atīśa, through
Naktso Lotsāwa, Rongpa Chaksorwa, Jawa Dul, [51a] Chökyi Jangchup,
Zulpuwa, Könchok Senge, from both the foregoing two to Tsultrim Rinchen,
and then to Darma Zangpo, Zhönu Gyaltsen, Gyaltsen Döndrup, Rinchen
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Gyaltsen, Bodhisattva, Rinchen Drakpa, Sönam Lhawang, Ngawang Drakpa,
Sönam Palden, Ludrup Gyatso, Ngawang Chödrak, Kunga Sönam, Sönam
Chokdrup, the Great Fifth Dalai Lama, Jamyang Drakpa, Lozang Chözin,
Lozang Tenpa, Jatang Chöje, Yeshe Taye, Jikme Wangpo, Sönam Wangyal,
Könchok Gyaltsen, Könchok Tenpa Rapgye, and my lord guru Khyentse, in
whose presence I received the transmission.
The lineage for the three-deity mandala of Avalokiteśvara is from
Mahākaruṇika to Rāhulaguptavajra, Atīśa, Naktso Lotsāwa, Chaksorwa
Sherap Bar, Bayuwa Sherap Tsultrim, Chegom Sherap Dorje, Kyergangpa,
Nyentön Sangye Tönpa, Tsöndru Senge, Druptop Aseng, Serling Tashi
Palwa, Dorje Palwa, Chöpal Sherap, Chenga Drakjung, Lowa Tsultrim Dar,
and Chenga Sönam Lhawang, after whom the lineage is the same as for the
authorization ritual for the Lord of Sages.
The lineage for the authorization ritual of the three-deity mandala of
Khādiravaṇī Tārā passed from Tārā to the Noble Lord, Naktso, and from
there the same as for the Lord of Sages.
The lineage for the single form of the blue Acala passed from the king of
wrathful deities Acala to Atīśa, Gönpawa, Neu Zurpa, Tokden Zangmowa,
Gendun Gangpa, Sangye Jowo Tsultrim Gönpo, Chökyi Dorje, Serkhangpa
Rinchen Pel, Lopa Tsultrim Dar, and Chenga Sönam Lhawang, and from
there the same as for the authorization ritual for the Sage.
The lineage for the instructions on the view of the Sage comes from the
Sage to Avalokiteśvara, Maitreyanātha, [51b] Asaṅga and his brother,544
Ārya Vimuktisena and Bhadanta Vimuktisena, Vairocana, Haribhadra, Kusāli
the Elder and Younger, Serlingpa, the Noble Lord, Dromtönpa, Potowa,
Langri Tangpa, Gyatön Chakriwa, Dakpo Lhaje, Naljor Chöyung, Gyergom
Chenpo, Gyagom Riwa, Bodong Tsöndru Dorje, Nyenchen Sönam Tenpa,
Sherap Bum, Tokme Zangpo, Drakpa Gyaltsen, Drakpa Shenyen, Rinchen
Gyaltsen, Gyalwa Chakna, Kunga Lodrö, Nyukla Paṇchen, Lopa Chenga,
Namkha Wangchuk, Sangye Gyaltsen, Kunga Sönam, Sönam Wangchuk,
Sönam Chokdrup, the Great Fifth Dalai Lama, Gendun Döndrup, Ngawang
Tenzin Trinle, Lozang Chözin, Puntsok Gyatso, Lozang Döndrup, Ngawang
Lozang, Kalzang Tupten, Gelek Tenzin, Könchok Gyaltsen, Tenpa Rapgye,
and my guru Mañjughoṣa, from whom I received it.
As for the instructions on the Avalokiteśvara practice Compassion
Permeating Space, these passed from Amitābha to Mahākaruṇika, Rāhula,
Atīśa, Naktso, Rongpa, Chaksorwa, and Bayuwa, from whom both Ngaripa
Sherap Gyaltsen and Chegom received the instructions. From both of them
Kyergangpa received the transmission, which then passed to Nyentön,
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128 The Catalog
Sangye Tönpa, Tsangma Shangtön, Gyaltsen Bum, Jampa Pal, Jampa Mönlam
Wangchuk, Sönam Gyaltsen, Sherap Zangpo, and Nyukla Paṇchen, and from
thereon the same as for the instructions on the view of the Sage.
The instructions for the fivefold recollection of Tārā passed from the venerable Tārā to Dīpaṃkara, Gyalwai Jungne, Lekpai Sherap, Ngaripa Sherap
Gyaltsen, Puchung Zhönu Gyaltsen, Kamawa Rinchen Gyaltsen, Zhangtön
Darma Gyaltsen, Dromtön Jangchup Zangpo, [52a] Tapka Namkha Rinchen,
Dromtön Zhönu Lodrö, Lama Drakpukpa, Khenchen Galungpa, Önpo Sönam
Ö, Sönam Zangpo, Lama Paldenpa, Tsangpa Lodrak, Śākya Gyaltsen, Sönam
Lhawang, Chödrak Gyaltsen, and Paṇchen Namkha Wangchuk, and from
thereon the same as for the instructions on the view of the Sage.
As for the six practices of Acala, these passed from Vajradhara to
Indrabhūti, *Nāgayoginī,Visukalpa, Sarahapa, Ārya Nāgārjuna, Candrakīrti,
Vīryamitra, *Lalitavajra, the venerable Līlāvajra, Śāntipa, the Noble Lord,
Gompa Wangchuk Bar, Neu Zurpa, Gyergom Chenpo, Sangye Öntön, Tokden
Zangmowa, Lhatrang Sowa, Lopön Chakriwa, Sangye Zhönu Ö, Gyamawa
Tashi Gyaltsen, Khenchen Sangye Rinchen, Drakpa Tsultrim, Gyalwa
Zangpo, Jadral Sönam Rinchen, Chödrak Zangpo, Rinchen Gyaltsen, Gyalwa
Chakna, Kunga Lodrö, Teu Ripa Rinchen Chögyal, and Nyukla Paṇchen, and
from there as in the foregoing case.
The lineage for the source text on the Precious Lord’s excellent work, Three
Principles of the Spiritual Path, passed from the lord Tsongkhapa to Khedrup
Je, Drongtse Lhatsun Rinchen Gyatsö Lodrö, Zangpo Tashi, Yeshe Tsemo,
Tsultrim Topbar Özer, Dönyö Gyaltsen, Sangye Yeshe, Lozang Chögyan,
Ngawang Tenzin Trinle, Lozang Khetsun, Ngelek Lhundrup, Yönten Dargye,
Sönam Zangpo, Lupumpa Gendun Gyatso, Könchok Jikme Wangpo, Tenzin
Gyatso, Lhatsun Döndrup Gyaltsen, Yeshe Gongpel, and my lord guru, from
whom I received it.
As for the lineage for the explanatory instructions on the foregoing
text, this came from the venerable Mañjuśrīghoṣa [52b] to Gyalwa Jampal
Nyingpo, Baso Chökyi Gyaltsen, Drupchen Chö Dorje, Ensapa Lozang
Döndrup, Khedrup Sangye Yeshe, Paṇchen Chökyi Gyaltsen, Ngakchen
Könchok Gyaltsen, Paṇchen Lozang Yeshe, Khedrup Ngawang Jampa, the
lord Jampa Mönlam, Yeshe Tenpa Rapgye, Yongzin Ngawang Chöpel,
Choktrul Ngawang Yeshe Gyaltsen, and my omniscient precious guru,545
from whom I received it.
As for the Main Path of Victorious Ones, Mahāmudrā teachings of the
Geden school by Paṇchen Lozang Chökyi Gyaltsen, if the lineage after the
author himself is found, it should be inserted at this point.
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The lineage for the reading transmission of Heart Essence of Nectar, the
instructions in the view of the Middle Way by Mangtö Ludrup Gyatso, is
the same as for the 108 Instructions up to Kunga Drolchok, after which it
passed to Ludrup Gyatso, Ngawang Chödrak, Sakyapa Kunga Sönam, his son
Sönam Wangchuk, Khenchen Sönam Chokdrup, Jampa Ngawang Lhundrup,
Morchen Kunga Lhundrup, Nesarwa Lekpai Jungne, Sachen Kunga Lodrö,
Jampa Namkha Chime, Jampa Kunga Tenzin, and my omniscient and precious guru Jamyang Khyentse Wangpo, from whom I received it.
As for the instructions in the view of qualified emptiness, these passed
from Kunga Drolchok and others as is outlined below according to the 108
Instructions, and then from Rikzin Tsewang Norbu to the omniscient Tenpai
Nyinje, Karma Tsewang Kunkhyap, the thirteenth Gyalwang Karmapa Dudul
Dorje, and Vajradhara Pema Nyinje Wangpo, in whose presence I received
it. (It would be best to trace the lineages of the two instructions on the view
of the Middle Way as in the case of the 108 Instructions, which is presented
below.)
The lineage of the reading transmission for the instructions concerning
Unity of Bliss and Emptiness, [53a] a ritual honoring the gurus authored by
Paṇchen Lozang Chökyi Gyaltsen, passes from the venerable Mañjughoṣa to
Umapa Pawo Dorje, the lord Jampal Nyingpo, Tokden Jampal Gyatso, Baso
Chökyi Gyaltsen, Drupchen Chökyi Dorje, Lozang Döndrup, Sangye Yeshe,
Lozang Chökyi Gyaltsen, Könchok Gyaltsen, Lozang Yeshe, Zöpa Gyatso,
Ngawang Jampa, Yeshe Gyaltsen, Yeshe Tengye, Jamyang Mönlam, Jangtse
Lozang Khedrup, and my omniscient and precious guru,546 who conferred it
on me.
The lineage for the authorization ritual combining the four protectors
who are guardians of these teachings passed from Vajradhara to the brahmin
Vararuci, Rāhula, the Noble Lord, Dromtön, Chenga, Jayulwa, Mumenpa,
Drotön Dutsi Drak, Zhangtön Chökyi Jungne, Sangye Gompa, Chim Namkha
Drak, Kyotön Mönlam Tsultrim, Jangchenpa Sönam Pel, Lama Tsulgye,
Lachen Sönam Lodrö, Chenga Jinpa Pal, Khenchen Drakdönpa, Ratönpa, the
lord Kunga Chokdrup, the lord Drolchok, the lord Kunga Tashi, and Jetsun
Tāranātha, after whom it is the same as for the authorization rituals for the
Four Deities of the Kadampa tradition, as presented above.
The reading transmission for the mantra repetition of the “lone hero”
form of Kartarīdhara comes from Khenchen Drakdönpa Pal to Khenchen
Sönam Chokdrup, Khenchen Namtse Dengwa, Neten Lhachungpa, the lord
Jampa Lhundrup, Jetsun Tāranātha, and so on as in the foregoing case.
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As for the five-deity mandala for the white form of Jambhala, the transmission came from Avalokiteśvara to Gya Tsöndru Senge, Naktso Tsultrim
Gyaltsen, Rongpa Chaksorwa, Putowa, Sharawa, Tumtönpa, Chumikpa
Drakpa Gyaltsen, Drotön Dutsi Drak, Zhangtön Chökyi Lodrö, Chim Namkha
Drak, Paldingpa, Dulzin Drakpa, Lama Gyagar Gyaltsen, Lama Senge
Gyaltsen, Kunkhyen Rongpo, Paṇchen Rinpoche, Drakkar Sempa, the lord
Doring Kunga Gyaltsen, and Jetsun Tāranātha, after whom it is the same as
for the foregoing lineages. [53b]
C. Lamdre
In the third case, that of the Lamdre, together with the cycles concerning
the spiritual path, the first category is that of the primary sources. The
lineage for the reading transmissions of the Vajra Lines, its summary, the
verses summarizing the more detailed commentaries, the primary source
concerning the inseparability of samsara and nirvana, the Instruction
Manual for Jochak, the commentary in verse and its summary by Ngorchen,
and the explanation of the Explication for Nyak is the same as for the lineage for the empowerments given below, down to Ngorchen, Muchen, and
then from both of them to Gyaltsap Kunwang, then to Könchok Pelwa,
Salo Jampai Dorje, and then from both of them to Könchok Lhundrup,
then to Ngakchang Kunga Rinchen, Sönam Wangpo, Kunga Sönam, Kunga
Tashi, Sönam Rinchen, Kunga Lodrö, Namkha Chime, Dong Lama Tenzin
Puntsok, Jampa Kunga Tenzin, and Jamyang Khyentse Wangpo, who bestowed it on me.
With respect to the second category, that of the maturing factor of the
causal empowerment in the “pith instruction” tradition of Hevajra, the
lineage passed from Vajradhara to Nairātmyā, Virūpa, Kāṇha, Ḍāmarupa,
Avadhūtipa, Gayadhara, Drokmi Lotsāwa, Setön Kunrik, Zhangtön Chöbar,
Sachen Kunga Nyingpo, Sönam Tsemo, Drakpa Gyaltsen, Sakya Paṇchen,
Chögyal Pakpa, Könchok Pal, Sönam Pal, Palden Lama Sönam Gyaltsen,
Palden Tsultrim, Buddhaśrī, Ngorchen Dorjechang, Muchen Sempa Chenpo,
Gyaltsap Kunga Wangchuk, Yongzin Könchok Pelwa, Lhachok Senge,
Könchok Lhundrup, Sangye Senge, Namkha Palzang, Sönam Lhundrup,
Palchok Gyaltsen, Sangye Puntsok, Sönam Palden, Palden Chökyong,
Chökyong Zangpo, Namkha Chime, [54a] Jampa Naljor Jampal Zangpo,
and the omniscient Vajradhara Jamyang Khyentse Wangpo, who in his supreme compassion graciously bestowed it on me. The lineage of the reading
transmission for the two texts by Könchok Lhundrup—the sādhana and the
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Lineage Successions 131
mandala ritual—is, from the author onward, the same as for the empowerment, whereas I received the reading transmission for the empowerment
ceremony by Jamyang Loter Wangpo from the author himself.
In the third category, that of the instructions, the lineage for the Ngor
tradition of Lamdre according to the “explanation to the multitude” is as
in the foregoing case. The supplication to the lineage and other writings of
Ngorchen are also the same as before.
The lineage for four sections of teachings, including Clarifying All the
Hidden Meaning, passed from Palden Lama Dampa to Zungkyi Palwa, Zangpo
Gyaltsen, Sempa Könchok Gyaltsen, Dzongchung Jampa Dorje Gyaltsen,
Könchok Pal, Chö Paljor, Jangchup Wangyal, Paṇchen Dewai Dorje,
Lhawang Trinle, Tsultrim Tashi, Rinchen Sönam Chokdrup, Jampa Ngawang
Lhundrup, Nesarwa Lekpai Jungne, Sachen Kunga Lodrö, Zurchepa Rinchen
Gyaltsen, Kunga Tashi, Sakyapa Kunga Gyaltsen, Rinchen Losal Tenkyong,
and my precious guru Mañjughoṣa, who graciously bestowed it on me.
The lineage of the instructions for the Path Concealed and Explained and
Clarifying the Meaning through Symbols is the same as for the 108 Instructions,
while the lineage for the reading transmission passed from Dakchen
Dorjechang Lodrö Gyaltsen547 to Doring Kunpangpa, Tsarchen Losal Gyatso,
Jamyang Khyentse Wangchuk, Lapsum Gyaltsen, Wangchuk Rapten, Sönam
Chokden, Sönam Chokdrup, Khyenrap Jampa, Morchen Kunga Lhundrup,
Nesarwa Lekpai Jungne, Sachen Kunga Lodrö, [54b] Jampa Namkha Chime,
Jampa Kunga Tenzin, and my omniscient guru Vajradhara,548 from whom I
received it.
The lineage for the reading transmission of the manual of instructions by Taklung Tangpa Rinpoche (according to Pakmo Drupa’s tradition of Lamdre) came from Sachen to Pakmo Drupa, Tangpa Tashi Pal,
Kuyal Trulpai Kyechok, Sangye Yarjön, Sangye Ön, Orgyen Gönpo, “the
one named Gyalwa,” Ratnākara, “the one named Drakpa,” Miyo Gönpo,
Avadhūti, Jikten Wangchuk, Pema Gyalpo, Tsokye Dorje, Kunga Tashi,
Ngawang Namgyal, Tashi Paldrup, Drakpa Lekdrup, Damchö Puntsok,
Tenzin Namgyal, Drakpa Rinchen Sherap, Tashi Drakpa Gyaltsen, Drakpa
Rinchen Lekdrup, Chöying Lhundrup, Ngawang Tenpai Nyima, Pakchok
Drakpa Kunsal, Tsetrul Drakpa Yongkhyap, and Jamyang Khyentse Wangpo,
from whom I received it.
The lineage for the instructions on the three aspects of purity as the
enlightened intent of the explanatory tantra Vajra Pavilion (known as the
commentarial tradition of Hevajra, or Lamdre without the source text) is
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mission for the text by Chögyal Pakpa passed from Chögyal Pakpa to Zhang
Könchok Pal, Drakpukpa, Jamyang Dönyö Gyaltsen, Lopön Dulwazinpa,
Jangchup Senge, Sharchen Yeshe Gyaltsen, Ngorchen Dorjechang, Kunga
Wangchuk, Könchok Pelwa, Salo Kunga Sönam, Könchok Lhundrup,
Sharkhang Sherap Gyaltsen, Namkha Palzang, Jampa Kunga Tashi, Namkha
Sangye, Palchok Gyaltsen, Döndrup Gyaltsen, Khamtön Namkha Palzang,
[55a] Sangye Yeshe, Kunga Lodrö, Chö Tashi, Kunga Rapgye, Chö Paljor,
Ngawang Drakpa, Kunga Palzang, Kunga Jampal, Ngawang Lekdrup, and
my precious omniscient guru, who conferred it on me.
The lineage for the instructions of the “eight later cycles of the path” is
the same as for the 108 Instructions of the Jonang tradition.
The lineage for the reading transmission for the old source texts for
the cycle Ensuring the Innate State, by Ḍombipa, passed from Ḍombipa to
Āścaryavajra, Vānaprastha, Garbharipa, Piṇḍa, Dūrjayacandra, Vīravajra,
Drokmi Śākya Yeshe, Setön Kunrik, Zhangtön Chöbar, Sachen Kunga
Nyingpo, Sönam Tsemo, Drakpa Gyaltsen, Sakya Paṇchen, Khaupa Özer
Śākya, Laruwa Sönam Senge, Yeshe Gönpo, Baktön Zhönu Tsultrim, Tsultrim
Gyaltsen, Palden Tsultrim, Buddhaśrī, Ngorchen, Muchen Könchok Gyaltsen,
Zhalupa Sangye Palzang, Mupa Namkha Palzang, Könchok Lhundrup,
Namkha Palzang, Kunga Sönam Lhundrup, Khyenrap Tenzin Zangpo, Jampa
Ngawang Lhundrup, Morchen Kunga Lhundrup, Nesarwa Lekpai Jungne, and
Sachen Kunga Lodrö. An alternate line passed from Ngorchen to Könchok
Lodrö, Palden Gyalpo, Zangpo Pal, Namkha Wangchuk, Sheu Lotsāwa Kunga
Chödrak, and Khyenrap Tenzang to Kunga Lodrö. From him the lineage
passed to Zurchepa Rinchen Gyaltsen, Lopön Kunga Tashi, Jamgön Kunga
Gyaltsen, Rinchen Losal Tenkyong, and the omniscient Mañjunātha, from
whom I received it.
As for the master Padmavajra’s nine profound modes of the stage of
completion, the lineage passed from Padmavajra (known also as Saroruha)
to Indrabhūti, his sister Lakṣmīnkara, [55b] Kṛṣṇācāryavajra, the brahmin
Śrīdhara, the great scholar Gayadhara, and Drokmi Lotsāwa. As for the
Complete Path of Caṇḍalī by Kṛṣṇacārya, the lineage passed from Kṛṣṇacārya
to Śrīdhara, Gayadhara, and Drokmi Lotsāwa. In the case of the master Ucitāmara’s instructions for “straightening the crooked,” these passed
from Ucitāmara to Cāryavajra, Śrīdhara, Gayadhara, and Drokmi. With respect to the texts authored by Jetsun Drakpa Gyaltsen concerning the exalted Nāgārjuna’s Pith Instructions for Coming to a Decision about Mind and
Vāgīśvarakīrti’s Mahāmudrā without Letters, following the author the lineage
is as in the preceding cases. Kuddāla’s Stages of the Inconceivable passed from
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Lineage Successions 133
Kuddāla to Bhuṣanapa, Dhamapa, Kahṇapa, Vīravajra, and Drokmi. The direct lineage of the Complete Path of the Mudrā Consort by Indrabhūti was
transmitted by Indrabhūti the Elder to his consort Lakṣmīnkara, the great
scholar Prajñāgupta, and Drokmi Lotsāwa. (In the foregoing cases, the lineage after Drokmi Lotsāwa is as in the former case).
The lineage for the instructions of “spiritual connections with the six
gatekeepers” is the same as for the 108 Instructions of the Jonang tradition,
while the lineage for the reading transmission of these texts is, from the
glorious Lama Dampa Sönam Gyaltsen onward, the same as that in the case
of Clarifying the Hidden Meaning.
As for the lineage of instructions for Parting from the Four Attachments
by the great master Sakyapa,549 this passed from the Lord of Sages to
Mañjughoṣa, Sachen Kunga Nyingpo, Sönam Tsemo, Drakpa Gyaltsen,
Sakya Paṇḍita, Chögyal Pakpa, Könchok Pal, Drakpukpa, Mönlam Gyaltsen,
Palden Tsultrim, Yeshe Gyaltsen, Ngorchen, Könchok Gyaltsen, Sönam
Senge, Sangye Rinchen, Namkha Wangchuk, Kunga Lekdrup, Kunga
Chödrak, Kunga Namgyal, Tenzin Zangpo, Jampa Ngawang Lhundrup,
Morchen, Kunga Lekpai Jungne, Kunga Lodrö, Chime Tenpai Nyima, Dorje
Rinchen, Jampa Kunga Tenzin, and Jamyang Khyentse Wangpo, from whom
I received it. [56a]
In the case of the manuals of instruction for the foregoing, such as the
source verses, the lineages from the respective authors onward were the
same as for the main transmission of the instructions. And as for the means
for explaining the teachings, authored by Ngawang Lekdrup, these were
transmitted from the author himself to my lord guru.
The ritual authored by Chöje Kunga Chöpel honoring the gurus of Lamdre
was transmitted through the successive throne holders of Ngor to Jampa
Naljor Jampal Zangpo and then my lord guru, from whom I received it.
The lineage of the authorization ritual for the eight-deity mandala of
the guardian of the teachings, Pañjaranātha, passed from Vajradhara to
the brahmin Vararuci, Maṇidvīpa, Śraddhākaravarma, Lotsāwa Rinchen
Zangpo, Draktengpa Yönten Tsultrim, Mal Lotsāwa, the five early masters
of the Sakya school,550 Anyen Dampa, Daknyi Chenpo Zangpo Pal, Gadenpa
Kunga Sönam, Ne Rinchen Gyaltsen, Lama Dampa, Paldenpa, Sharchen,
Ngorchen, Chumik Dakchen, Paṇchen Rinpoche, Changlungpa, Jetsun
Kunga Drolchok, Jamyang Kunga Gyaltsen, and Jetsun Tāranātha, after
whom it is the same as for the lineage combining the four protectors from
the Kadampa tradition.
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D. Marpa Kagyu
In the fourth case, that of the advice found in the Kagyu tradition of the
powerful lord Marpa, to begin with, from among the primary sources there
are the more common cycles associated with Mahāmudrā:
The lineage for the reading transmission of the glorious tantra Unsullied
State passed from Vajradhara to Ratnamati, the great brahmin Saraha, the
glorious lord protector Ārya Nāgārjuna, the mahāsiddhā Śavaripa, the powerful lord Maitrīpa, to Marpa Chökyi Lodrö. An alternate lineage passed
from Vajradhara to Nairātmya, Nāgārjuna, Tilopa, Nāropa, and Marpa. The
lineage then passed to Metön Sönam Gyaltsen, Tsakyapa Śākya Yeshe, Gya
Yönten Zangpo, Śākya Dorje of eastern Tibet, Sangye Bum of central Tibet,
Lotsāwa Chokden, Lama Palden Senge, Butön Rinchen Drup, and Yungtön
Dorje Palwa. From Maitrīpa the lineage also passed to Vajrapāṇi of India,
Nakpo Sherde of Ngari, Lama Sotön, Nyangtön Tsakse, Roktön Dewa, Che
Yönten, [56b] Che Dode Senge, Chöku Özer, Sangye Bum of central Tibet,
Lotsāwa Chokden, Baktön Zhönu Tsultrim, and Gyalwa Yungtönpa. The lineages then continued through Lama Sönam Zangpo, Lama Tsultrim Gönpo,
Jangsem Sönam Gyaltsen, Khenchen Sönam Zangpo, Gośrī Paljor Döndrup,
the seventh Gyalwang Karmapa Chödrak Gyatso, the mahāsiddha Sangye
Nyenpa, the eighth lord Karmapa Mikyö Dorje, Karma Lekshe Drayang,
Gelong Dorje Chö, Chetsang Karma Tenkyong, the lord Könchok Tenzin,
Jamgön Sungrap Gyatso, the omniscient Tenpai Nyinje, the Gyalwang
Karmapa Dudul Dorje, and the glorious Pawo Tsuklak Chökyi Gyatso, who
bestowed it on me.
As for the Dohā for the People by the Great Brahmin,551 the lineage passed
from Sarahapa to Śavaripa, Ngulchu Bairo, the lord Dusum Khyenpa, Rechen
Sönam Drakpa, Bomdrakpa Sönam Dorje, Karma Pakṣi, Nyenre Gendun
Bum, the lord Rangjung Dorje, and Yungtönpa, after which it is as in the
preceding case.552
As for the lineage of Śavaripa’s pith instructions concerning the quintessential meaning, this passed from him to Maitrīpa, Vajrapāṇi of India,
Drangti Lodrö Wang, Tsangyang Dakbar, Pukzung Kyap, Tsang Jungser, and
Chetön Dode Senge, after which it is the same as for the first lineage.
Concerning Tilopa’s Ganges Mahāmudrā, the lineage was transmitted by
him to Nāropa, Marpa Lotsāwa, Milarepa, the incomparable Dakpo, Dusum
Khyenpa, Drogön Rechen, Bomdrakpa, the mahāsiddhā Pakṣi, Nyenre,
Rangjung Dorje, Yungtönpa, Rolpai Dorje, Khachö Wangpo, Dezhin Shekpa,
Drung Mase Lodrö Rinchen, Chöpal Yeshe, Lodrö Drakpa, Jatang Lodrö
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Gyatso, Döndrup Tashi, Lekshe Drayang, [57a] Lodrö Namgyal, Sangye
Rinchen, Drung Rinpoche Kunga Namgyal, Garwang Karma Tenkyong,
Sönam Gyurme, Könchok Tenzin, Drupgyu Tenpa Namgyal, Sungrap Gyatso,
Chökyi Jungne, Gelek Rapgye, Drung Gyurme Tenpel, and Tenzin Gelek
Nyima, from whom I received it. As for the venerable Rangjung Dorje’s
structural outline and commentary on the foregoing, from the author onward the lineage is as in the case of the source itself.
The lineage for Nāropa’s Concise Words on Mahāmudrā passed from
him to Marpa Lotsāwa and so on as in the previous cases. As for the short,
easy-to-understand commentary on the foregoing, I received the transmission from the author himself.
As for Maitrīpa’s Ten Stanzas on Suchness, from Maitrīpa onward the lineage is as in the foregoing case of the tantra Unsullied State; alternatively,
there is a lineage from Maitrīpa to the siddhā Tepupa, Rechung Dorje Drakpa,
Burgom Nakpo, Pakmo Drupa Dorje Gyalpo, Gyalo Pukpa, Serlingpa Zhönu
Drup, and the omniscient Chöku Özer, after whom it is as in the aforementioned case.
The lineage for the source verses of Marpa’s song “Creating No Concepts”
passed from him to Milarepa and so on; while the Mahāmudrā text Shedding
Light on Timeless Awareness, authored by the venerable Milarepa, was transmitted by him to Dakpo Rinpoche and so on. And the Mahāmudrā text Single
Sufficient Path, authored by the venerable Gampopa, was transmitted by him
to Dusum Khyenpa and so on as in the preceding cases.
Regarding the uncommon cycles associated with the Six Dharmas: The lineage for the reading transmission of Standards for Authentic Teachings passed
from Vajradhara to the ḍākinī of timeless awareness, Vajrapāṇi, Tilopa,
Nāropa, Marpa, Milarepa, Rechungpa, and from him to both Gyalwa Lo and
Sumpa Repa, as well as Burgom. It was from the latter that Pakmo Drupa
received the lineage and passed it in turn to Lingje Repa, who also received
it from both Gyalwa Lo and Sumpa Repa. Lingje Repa then transmitted the
lineage to Tsangpa Gyare, who then passed it to Önre Dharma Senge, Zhönu
Senge, and Nyima Senge, and Ön Dorje Lingpa received it from the preceding two (who were uncle and nephew). He then passed it to Pökyawa Senge
Rinchen, [57b] Senge Gyalpo, Kunga Senge, Dorje Rinchen, Lodrö Senge,
Sherap Senge, Yeshe Rinchen, Namkha Palzang, Sherap Zangpo, Chöje
Kunga Paljor, Ngawang Chökyi Gyalpo, and Jamyang Chökyi Drakpa, from
whom both Avadhūtipa and Ngagi Wangchuk Drakpa Gyaltsen received the
transmission. They both then passed it to the omniscient Pema Karpo, who
in turn conferred it on Lhatse Ngawang Zangpo, Paksam Wangpo, Yongzin
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Kunga Lhundrup, Chökyi Wangchuk, Gelek Zhepa, Jamgön Gyepa, Jampal
Pawo, the all-seeing Chökyi Nangwa, the Gyalwang Karmapa Tekchok Dorje,
and the omniscient Jamyang Khyentse Wangpo, who bestowed it on me.
In the case of the Vajra Verses of the Oral Lineage, the lineage passed
from Vajradhara to the ḍākinī of timeless awareness, Tilopa, and so on as
previously.
As for the two primers (longer and shorter) on the Six Dharmas, Tilopa’s
pith instructions on the Six Dharmas, Nāropa’s vajra song on the Six
Dharmas, and Lord Milarepa’s Three Cycles Clarifying the Oral Lineage, the
lineages are as in the preceding case of Ganges Mahāmudrā.
The second category of texts in this tradition contains developmental
instructions of two kinds: empowerments as the causal factor that brings
spiritual maturation and the main sources of instructions (both primary and
secondary) that bring liberation. Of the first kind, there are three versions of
the primary cycles of the oral lineage: the extensive, the intermediate, and
the concise.
1. In the extensive version, the Rechung Nyengyu (Oral Lineage of
Rechungpa), the lineages for the following teachings—the short source
by Tilopa, the more common manual Wish-Fulfilling Gem, the Six Dharmas
(which bring total liberation through the “upper gateway”), the physical
exercises for the path of skillful means, the “lower gateway to supreme
bliss,” Supreme Bliss: Luminous Pure Awareness, and the Mahāmudrā text
Shedding Light on Timeless Awareness—passed from Vajradhara to the ḍākinī
of timeless awareness, Tilopa, Nāropa, Marpa, Milarepa, Rechungpa,
Khyung Tsangpa, and to the latter’s three heart children Martön Tsultrim
Jungne, Lopön Targom, and Machik Angjo (known as the three accomplished heart children). [58a] From these three the lineage passed to Zhang
Lotsāwa, Drogön Dharaśrī, Jangsem Sönam Gyaltsen, Machik Kunden Rema,
Khetsun Ziji Gyaltsen, Wangchuk Sherap, Ritröpa Zhönu Gyaltsen, Rechen
Denchikpa, Tsenden Chipa, Dulzin Ngagi Wangpo, Sherap Jampa Sangye
Senge, Tsangnyön Chökyi Senge, Götsang Rechen, and from him to the three
known as the three with the title Rapjam: Nepa Rapjampa Jampa Puntsok,
Rapjam Karma Tashi, and Rapjam Sangye Özer. The omniscient Drupchok
Wangpo then received the transmission from all three of them and passed it
on to Trinle Gyatso, Kagyu Drönme, Yönten Gyatso, Chöje Lingpa, Wangpo,
Yeshe Kalzang, Palden Gyatso, Geupa Ngedön Tenzin Chökyi Gyatso, Tutop
Gyatso, Kharakpa Rinchen Özer, Geu Kagyu Trinle Wangchuk, and Jamyang
Khyentse Wangpo, who bestowed it on me.
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The specific lineage for the Four Letters of Mahāmudrā passed from Vajradhara to Vajragarbha, Tilopa, Nāropa, Marpa, Milarepa, Dakpo Rinpoche,
Pakmo Drupa, Lingje Repa, Tsangpa Gyare, Götsangpa, Yangönpa, Chenga
Rinchenden, Zurpukpa Chöje, Ritrö Rechen, Mengom Özer Senge, Lachipa
Namkha Gyaltsen, Dulzin Ngagi Wangpo, Taklung Ngawang Drakpa, and
Shar Rapjampa, after whom it is as in the preceding case.
2. As for the intermediate-length cycle, the Ngamzong Nyengyu (Oral
Lineage of Ngamzong), the lineage for the primary source, Three Cycles of
Tseringma, passed from Repa Bodhiradza to Gungtang Repa, Yakpuwa, and
so on through successive generations as a core tradition of the oral lineage.
3. As for the Mahāmudrā text Shedding Light on Timeless Awareness and
the source text of the shorter-length cycle, the Dakpo Nyengyu (Oral Lineage
of Dakpo), the lineage for these texts is as discussed previously in the case of
Milarepa’s source text on Mahāmudrā and other texts. [58b]
The lineage for the reading transmission of the sources for the “nine cycles of the disembodied ḍākinī” is as in the preceding case, while that for the
actual instruction in these is the same as for the Rechung Nyengyu.
As for the Four Scrolls of Heard Instructions, the lineage was transmitted
as a main part of the Zurmang Nyengyu (Oral Lineage of Zurmang), so that
the two scrolls on the yogic practices of subtle channels and energies and the
transference of consciousness were conferred by Nāropa on Marpa, while
the two on Mahāmudrā and the intermediate state were bestowed on Marpa
by Maitrīpa. Marpa then transmitted them all to Tsurtön Wangde, Shengom
Gomchung, Dakpo Dotse, Lopön Nyima Lungpa, Deshek Rinpoche Toktse
Gangpa, the omniscient Chöje Kunga Döndrup of Nyedo, and Yungtön Dorje
Pal, after whom it is the same as for the oral lineage.
The second set of texts consists of the cycles of instructions that derive
from the individual schools within the Dakpo Kagyu. In the case of the primary tradition of the seat of Dakpo, the lineages for the instructions in the
Six Dharmas and Mahāmudrā, as well as the other manuals of instruction,
were transmitted as follows:
•	 in the case of the lineage of Mahāmudrā, from Vajradhara to Vajrayoginī, the bodhisattva *Sukhanātha, Saraha, Nāgārjuna, and Śavaripa;
•	 in the case of the lineage of development stage and the yoga of illusory
body, from Nāgārjuna to Āryadeva, Candrakīrti, and Mataṅgipa;
•	 in the case of the lineage of the path of skillful means, from Lūipa to
Ḍeṅgipa, Dharikapa, and Sukhadhari;
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•	 in the case of the lineage of the yogas of dream and utter lucidity, from
Ḍombipa to Vīnasa, Lavapa, and Indrabhūti;
•	 in the case of the lineage of the yogas of the intermediate state and
the transference of consciousness, from the yogi Sukhapa to Tanglopa,
Shinglopa, and Karṇaripa;
•	 in the case of the combined personal transmissions of all of the above,
from Tilopa to Nāropa, Avadhūtipa, Marpa, Milarepa, Gampo Lhaje, Öngom Tsultrim Nyingpo, Layakpa Jangchup Ngödrup, Khenchen
Jekarwa, Nyigom Chenpo, Drigung Lingpa and his brother, Palden
Lhalungpa, Khenchen Lhatsunpa, Jose Dorje Lodrö, Chenga Chökyi
Gyaltsen, Chökyi Senge, Chökyi Wangchuk, Khenchen Gyaltsen Zangpo, Chenga Sönam Gyaltsen, the lord Sönam Lhundrup, Paṇchen Tashi
Namgyal, Chenga Sönam Gyaltsenchen, Norbu Gyenpa, [59a] Chenga Rinchen Dorje, Zangpo Dorje, Lhundrup Ngedön Wangpo, Drupchen Damchö Wangchuk, Tenpa Dargye, Drupwang Jangchup Dorje,
Jangsem Kunga Nyingpo, Gyalse Zhenpen Taye, and Vajradhara Khyentse Wangpo, who graciously bestowed it on me.
With respect to the concise summary of Dakpo Rinpoche’s four axioms,
the lineage is as in the preceding case.
As for both the instruction on mind entitled Wish-Fulfilling Gem and
the transference of consciousness known as “the ultimate state of entering the city,” the lineages passed from the venerable Gampopa to Kyebu
Yeshe Dorje, who concealed the texts as termas, later revealed by Drogön
Dungtso Repa, who conferred them on Neu Jadralwa Dorje Dzepa and
others. The lineages were transmitted through successive generations, codified as a section of teachings in the oral lineage by the mahāsiddhā Lodrö
Rinchen, following which the lineages were the same as for the mainstream oral lineage.
In the case of the tradition of the Tsalpa Kagyu, lord protectors of beings,
the lineage for both Zhang Tsalpa’s Consummate Sublime Path of Mahāmudrā
and the Mahāmudrā text entitled Great Wrathful Goddess passed from
Vajradhara to the ḍākinī of timeless awareness, the six primary gurus, Zhang
Tsöndru Drakpa, the incomparable Śākya Yeshe, Tsenkhangpa Sangye
Zhönu, Kunga Gyaltsen, the lord Drakpa Zangpo, Śākya Sönam, Dharmapāla,
Palden Gyaltsen, Drakpa Sönam, Gendun Palden, Drakpa Gyatso, Ngawang
Gyatso, Sönam Gyaltsen, Kalden Gyatso, Chöying Rangdrol, the Great Fifth
Dalai Lama, Pema Trinle, Kunga Sönam, Tupten Dargye, Gyurme Chöpel,
Lozang Jungne, Drakpa Khedrup, Kalzang Khedrup, Chuzang Lama, Geshe
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Lineage Successions 139
Yeshe Gongpel, and my omniscient guru, the venerable Mañjughoṣa, by
whose grace I received it.
As for the fifth Zhamar’s notes summarizing the meaning of the “sealed”
teachings, the lineage passed from Könchok Yenlak, Wangchuk Dorje,
Chökyi Wangchuk, Karma Nyima, [59b] Karma Trinle, Dönyö Nyingpo,
Chökyi Döndrup, Chökyi Jungne, Dudul Dorje, and Pema Nyinje Wangpo,
from whom I received it.
From the cycles of instructions found in the Kaṃtsang Kagyu lineage of
accomplishment, for the victorious one Rangjung Dorje’s works—that is,
the instruction manual on Merging with the Innate State of Mahāmudrā, the
themes for understanding the Six Dharmas, and Molten Gold: Six Dharmas—
the lineage from the author onward is the same as for the Mahāmudrā lineage described below, down to the fourteenth Gyalwang Karmapa Tekchok
Dorje, who graciously bestowed it on me.
The Mahāmudrā lineage of “merging with the innate state” passed from
Vajradhara to Ratnamati, Sarahapa, Ārya Nāgārjuna, Śavaripa, Maitrīpa,
Marpa of Lhodrak, the venerable Milarepa, the king of dharma Dakpo Lhaje,
Dusum Khyenpa, Drogön Rechen, Bomdrakpa, Karma Pakṣi, the learned
and accomplished Orgyenpa, Rangjung Dorje, Yungtön Dorje Pal, the lord
Karmapa Rolpai Dorje, Khachö Wangpo, Dezhin Shekpa, Ratnabhadra,
Tongwa Dönden, Jampal Zangpo, Chödrak Gyatso, Sangye Nyenpa, Mikyö
Dorje, Könchok Yenlak, Wangchuk Dorje, Chökyi Wangchuk, Chöying
Dorje, Yeshe Nyingpo, Yeshe Dorje, Chökyi Döndrup, Jangchup Dorje,
Chökyi Jungne, Dudul Dorje, and Chödrup Gyatso. Vajradhara Pema Nyinje
Wangpo received it from the latter two and then graciously bestowed it
on me. Alternatively, both the fourteenth Gyalwang Karmapa and Karma
Tekchok Tenpel received the transmission from Pema Nyinje Wangpo, and
then they both conferred it on me; and in addition, from the thirteenth
lord Karmapa it passed to the fourth Chakme, Karma Tenzin Trinle, through
whose kindness I received it.
The lineage for the reading transmission of the instruction manual
Pointing Out Dharmakāya and the liturgies for the preliminary practices is as
in the preceding case.
As for the concise and essential instruction on the deity for Vajrayoginī,
the lineage passed from the author553 [60a] to the Gyalwang Karmapa
Wangchuk Dorje, Karma Döntok, Karma Palzang, Karma Kunkhyen, Chökyi
Jungne, the thirteenth lord Karmapa, Pema Nyinje Wangpo, and Karma
Ngedön Tenpa Rapgye, from whom I received it.
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The lineage for the notes on the outer sādhana authored by Tsuklak Gyatso
passed from the author himself to Chökyi Wangchuk, Drakpa Chokyang,
Karma Tsoknyi, Karma Tenzin Namgyal, and Karma Kunkhyen, after whom
it is as in the preceding case.
In the case of Nonduality of Subtle Energy and Mind,
554 authored by Rangjung
Dorje, the lineage is the same as for the instruction manuals for Mahāmudrā,
down to the fourteenth lord Karmapa Tekchok Dorje, through whose grace I
received it. As for the instruction manual for the preceding source, authored
by Tsewang Kunkhyap, from the author the lineage passed to Choktrul Karma
Ratna, Ringul Tulku Karma Chögyal, Karma Ngedön Palzang, and my lord
guru Jamyang Khyentse Wangpo, from whom I received it.
As for the lineage of instruction in the Six Dharmas of Nāropa, the extensive lineage includes those of the “four commands,” while the more direct lineage passed from Vajradhara to Vajrayoginī, Tilopa Prajñābhadra,
Nāropa Jñānasiddhi, Marpa Chökyi Lodrö, and the venerable Milarepa, after
whom it is the same as for the foregoing Mahāmudrā lineage.
The lineage for the reading transmission of Distilled Nectar, a manual of
instructions for the Six Dharmas, passed from the author, Garwang Chökyi
Wangchuk, to the tenth lord Karmapa Chöying Dorje, following whom there
is no difference from the preceding case.
With respect to the lineage of instruction and reading transmission for
Direct Introduction to the Three Kāyas, a special teaching of the Karmapas,
this began with the Karmapa Chökyi Lama, who passed it to the learned
and accomplished Orgyenpa, after whom it is as in the former cases. It was
through the kindness of the fourteenth Gyalwang Karmapa that I received it.
(As for the manual of further instructions on Direct Introduction to the Three
Kāyas, authored by this same lord, the lineage passed from the author himself to Jamyang Khyentse Wangpo and then to me.)
The lineage for the reading transmission of Nāropa’s Five Nails to Dispel
Hindrances is as in the former cases of the longer and shorter primers.
As for the Four-Session Guru Yoga, from the eighth lord Mikyö Dorje onward it is the same as for the “golden garland” of the Kaṃtsang school,
down to Pema Nyinje Wangpo [60b] and Karma Tekchok Tenpel, from
whom I received it.
In the case of the stages of visualization for the foregoing and the notes
on the Short Supplication to Vajradhara, the lineage for the reading transmissions passed from the author Karma Chakme to Tsöndru Gyatso, Pema
Döndrup, Pema Lhundrup, Dechen Nyingpo, and Kaṃ Karma Norbu, from
whom I received it.
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Lineage Successions 141
From the Zurmang Kagyu tradition, the lineage for the instruction manual on Mahāmudrā authored by Drung Mase passed from Drung Mase Lodrö
Rinchen to Tokden Chöpal Yeshe, after whom it is similar to the case of the
longer and shorter primers.
From the Nedo Kagyu tradition, the lineage for its quintessential practice—the definitive instruction on the Bulu method for Mahākaruṇika—
passed from Karma Chakme to Pema Kunga, Trinle Wangjung, Sherap Drakpa, Tenzin Döndrup, and Jeön Samten Choktrul Rinpoche Karma Tekchok
Tenpel, by whose grace I received it.
From the primary teaching cycles of the Padru Kagyu tradition, the lineage for the reading transmission of the advice on Mahāmudrā authored by
Drogön Pakmo Drupa Dorje Gyalpo passed in succession from him to the
siddhā Lingje Repa, Tsangpa Gyare, Gyalwa Götsangpa, Chenga Rinchen
Denpa, Zurpukpa, Yakpukpa, Tangchungwa Śākya Senge, Khön Jose, Jadral
Namkha Ö, Khetsunpa, Dorje Dzinpa, Rinchen Zhönu, and Chenga Sönam
Gyaltsen. Then my lord guru Jamyang Khyentse Wangpo received it from a
virtuous lama,555 after which I received it in turn from him.
From among the cycles associated with the “four pairs,” that is, the eight
secondary schools:
The lineage for the instructions in the Five Principles of Mahāmudrā,
the special teaching of the Drigung school, lord protectors of beings, passed
from Vajradhara to Tilopa, Nāropa, Marpa, Milarepa, Dakpo Lhaje, Pakmo
Drupa, Drigung Rinchen Pal, Tsultrim Dorje, Sönam Drakpa, Chenga Drakpa
Jungne, Chung Dorje Drakpa, Rinchen Senge, Drakpa Senge, Dorje Rinchen,
Dorje Gyalpo, Dzamling Chögyal, Döndrup Gyalpo, Rinchen Palgyi Gyaltsen,
Rinchen Palzang, [61a] Rinchen Chögyal, Kunga Rinchen, Rinchen Puntsok,
Sönam Palgyi Gyatso, Chögyal Puntsok, Tashi Puntsok, Könchok Rinchen,
Chökyi Drakpa, Könchok Trinle Namgyal, Könchok Trinle Zangpo, Döndrup
Chögyal, Tenzin Drodul, Chökyi Gyaltsen of To, Tenzin Chökyi Nyima, and
Pema Nyinje Wangpo, by whose grace I received it. Alternatively, from
Könchok Trinle Namgyal the lineage passed to Karma Chakme, after which
it was transmitted in the succession of the “golden garland” of the Nedo
Kagyu; it was then bestowed on me, together with that of the manuals of
background teaching for the definitive instruction on Mahākaruṇika, by the
venerable Choktrul Tenzin Trinle.
As for the lineage of the single reading transmission for the fifth Zhamar’s
instruction manual, this passed from Könchok Bang556 to Wangchuk Dorje,
Chökyi Wangchuk, Karma Sungrap, Karma Dorje, Karma Trinle Wangpo,
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Jamgön Tenpai Nyinje, Dudul Dorje, and Vajradhara Pema Nyinje Wangpo,
from whom I received it.
In the case of the verses on the Five Principles of Mahāmudrā authored
by lord Dharmākara, the lineage passed from the author himself to Dudul
Dorje, and Pema Nyinje Wangpo, from whom I received it.
Before Tenzin Chökyi Nyima, the lineage of the torma empowerment for
the Five Principles of Mahāmudrā is the same as for the lineage for the instructions in the Five Principles of Mahāmudrā; after him it passed to Tenzin
Padmai Gyaltsen, Gar Könchok Tenzin, Chönyi Norbu, and Rikzin Könchok
Tenzin, who passed it on to me.
This school’s lineage for the Six Dharmas is, before Drigung Kyopa, as in
the general case, after which it passed to Ön Sönam Drakpa, Chung Dorje
Drakpa, Tokhapa Rinchen Senge, Tsamchepa Drakpa Sönam, Chunyipa Dorje
Rinchen, Nyergyepa Dorje Gyalpo, Nyernyipa Chökyi Gyalpo, Döndrup
Gyalpo, Namkha Gyaltsen, Ngawang Gyaltsen, Ngawang Drakpa, Rinchen
Chögyal, Kunga Rinchen, Rinchen Puntsok, Palgyi Gyatso, Chögyal Puntsok,
[61b] Namjom Puntsok, Chökyi Drakpa, and then to Chökyi Nyima, as in
the case of the lineage of the Five Principles. It then passed to Tenzin Pemai
Gyaltsen, Ngawang Tenpai Nyima, the venerable Jamgön Khyentse Wangpo,
and then to me.
The general lineage for the completion stage for the four aspects of the
unsurpassable innate state is also as in the preceding case.
The lineage of experientially based instruction for Mahāmudrā—merging
with the innate state—in the tradition of the glorious Taklungpa Tangpa
Chenpo is, according to the successive line of holders of the seat of Martang,
as follows: from Vajradhara to Ratnamati, Sukhasiddhi,557 Sarahapa,
Nāgārjuna, Śavaripa, Maitrīpa, to the sublime being Marpa (alternatively, it passed from Vajradhara to Tilopa, Nāropa, and Marpa), and then to
Milarepa, Dakpo Lhaje, Pakmo Drupa, Taklung Tangpa, Kuyalwa, Sangye
Yarjön, Sangye Ön, Tashi Lama, Sangye Palzang, Ratna Guru, Ratnākara,
Namkha Jamyang, Tashi Paltsek, Jangchup Gyatso, Ngawang Drakpa,
Namgyal Drakpa, Namgyal Tashi, Namgyal Palzang, Ngawang Namgyal,
Tashi Paldrup, Drakpa Lekdrup, Jampal Gyatso, Trinle Tenzin, Trinle
Chokdrup, and from both of them to Drakpa Rinchen Sherap. From the latter two it then passed to Tashi Drakpa Gyaltsen, Drakpa Rinchen Lekdrup,
Chöying Lhundrup, Ngawang Tenpai Nyima, and the omniscient Jamyang
Khyentse Wangpo, who passed it on to me. According to the shorter “golden
garland” of the Martang lineage, before Sangye Ön it is as previously, but
after him the transmission passed to the lord Orgyen Gönpo, Gyalwai Lodrö,
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Ratnākara, Drakpa Gyaltsen, Miyo Gönpo, Pakchok Jikten Wangchuk, Pema
Gyalpo, Tsokye Dorje, Kunga Tashi, Ngawang Namgyal, and after him as in
the preceding case. [62a]
Especially in the case of the lineage of words, this passed from Sangye Ön
Drakpa Özer to Kunga Pal, Orgyen Gönpo, Yönten Gyaltsen, Yönten Özer,
Lodrö Rinchen, Döndrup Rinchen, Chöpal Zangpo, Khardrung Sönam Tashi,
and Tsokye Dorje, after whom it is as in the former case.
In the lineage of this Taklung Kagyu tradition, it is held that the lineages that derived from the Densa Kagyu,558 Karma Kaṃtsang, Drigung, and
Drukpa are included, so that it is considered to constitute a fivefold line of
personal transmission.
As for this tradition’s lineage of instruction and reading transmission for
the profound path of the Six Dharmas of Nāropa, it passed from Vajradhara
to the ḍākinī of timeless awareness, Nāgārjuna, Caryapa, Lavapa, Subhagā,
Tilopa (who brought together the personal transmissions from the preceding four), Nāropa, Marpa, Milarepa, Dakpo Lhaje, Pakmo Drupa, and
Tangpa Tashi Pal, after whom it is the same as for the Mahāmudrā lineage.
In this lineage are thus subsumed four mainstream traditions, those of the
Kaṃtsang, Drigung, Drukpa, [and Taklung].
The lineages for the instruction manuals on Mahāmudrā and the Six
Dharmas authored by Tangpa Rinpoche are, from the author onward, as in
the preceding cases.
From the Tropu Kagyu tradition, the lineage of instruction on the Five
Principles of Mahāmudrā and the “four syllables” begins in the same
way as in the preceding cases, and then passes to Drogön Rinpoche,
Gyaltsa Rinchen Gönpo, Kunden Tsangpa Rechung, Lotsāwa Jampai Pal,
Lachen Sönam Wangchuk, Tropu Rinpoche, Yangtsewa559 Rinchen Senge,
Drachompa Yönten Lodrö, Changlungpa Zhönu Lodrö, Paṇchen Śākya
Chokden, Yikdrukpa Sherap Paljor, Jamyang Kunga Drolchok, the lord
Karma Zangpo, Jamyang Śākya Tenzin, Khewang Śākya Norbu, Kunga
Lekpa, Lochen Shenyen Namgyal, Gyaltsen Zangpo, Dolpo Paṇchen Chokle
Namgyal, Tenpa Gyatso, Ngawang Kung Lhundrup, Nesarwa Lekpai Jungne,
Tabkhe Gyatso, [62b] Khenpo Kalzang Namgyal, Lozang Tenzin Gyatso,
Lhodrak Palden Drakpa, Lhatsun Döndrup Gyaltsen, and Jamyang Khyentse
Wangpo, in whose presence I received it.
From the cycles of the Drukpa school, the lineage of instruction for
Mahāmudrā and the Six Dharmas passed from Vajradhara to Vajrapāṇi,
Tilopa, and so forth to Pakmo Drupa, Lingje Repa, Tsangpa Gyare, and then
from Darma Senge to Ngawang Chögyal as in the previous case of Standards
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for Authentic Teachings. It then passed to Pema Karpo, Chökyi Gönpo, and
Ngawang Zangpo, after whom it is as in the previous case until Chökyi
Nangwa, who passed it to Tenzin Chökyi Wangpo, the lord Könchok Tenzin,
and my precious omniscient guru,560 who transmitted it to me.
As for the lineage of the Indian source on “equal taste,” this passed from
Vajradhara to Tilopa, Nāropa, Tepupa, and Rechung Dorje Drakpa, who concealed the text as a hidden treasure teaching that was revealed by Tsangpa
Gyare, who then passed the lineage on to Önre Darma Senge, Zhönu Senge,
Nyima Senge, Dorje Lingpa, Pökyapa, Chusumpa, the lord named Kunga
Senge, the lord Khenpo Dorje Rinchen, Lodrö Senge, Khyentse Tokden,
Lekpa Rinchen, Trulzhik Yönten Sangye, the lord Gyalwang,561 Drupchen
Śākya Yarpel, Ngawang Chögyal, Jamyang Chökyi Drakpa, Kunpong Gyumai
Garkhen, Pema Karpo, and so on.
In the case of the manual of instructions on the “six cycles of equal taste”
authored by Khachö Wangpo, the reading transmission is the same as for the
Five Principles of Mahāmudrā.
With respect to the summation of the intent of “equal taste,” the lineage
passed from Vajradhara to Tilopa, Nāropa, Tepupa, Rechungpa, Gyalwa
Lore, Sumpa Repa, Lingje Repa, Tsangpa Gyare, Önre Darma Senge, Zhönu
Senge, Nyima Senge, and Zhönu Nyima. Senge Sherap received it from the
latter two and then passed it to Senge Rinchen, Senge Gyalpo, Kunga Senge,
Dorje Rinchen, Lodrö Senge, Khyentse Tokden, Yönten Sangye, the lord
Gyalwang, and so on as in the previous case. [63a]
Concerning the quintessence of our own tradition of teachings on interdependent origination, the lineage passed through the “seven heroic
buddhas,”562 Tsangpa Gyare, Darma Senge, Zhönu Senge, Nyima Senge,
Senge Sherap, Senge Rinchen, Senge Gyalpo, Kunga Senge, Dorje Rinchen,
Lodrö Senge, Lodrö Gyaltsen, Könsampa, Yönten Sangye, the lord Gyalwang,
and after that as in the previous case.
The lineage for the Indian source text on guru sādhana, as well as the
more ordinary and extraordinary versions of the profound path, passed from
Vajradhara to Tilopa, Nāropa, Marpa, Milarepa, Dakpo Rinpoche, Pakmo
Drupa, Tsangpa Gyare and from him down to Lodrö Senge as in the case of
the Mahāmudrā teachings and others. It then passed to Dampa Ngonyalwa,
Drupchen Könsampa, Trulzhik Namkhai Naljor, Gyalwang Chöje,563 Ngagi
Wangpo, Jamyang Chökyi Drakpa, Avadhūtipa, and Pema Karpo.
As for the eight primary instructions, the lineage down to Tsangpa Gyare is
as in the former cases. From him it passed to Sangye Ön, Gyalwa Götsangpa,
Yangönpa, Nyenre Namkha Gyaltsen, the lord Gyalwang, Ngawang Chögyal,
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and Pema Karpo. The lineage for the secondary instructions is the same as
the foregoing.
In the case of the combined intent of the practical application of seven
spiritual exercises, the lineage down to Tsangpa Gyare is as in the foregoing case, after which it passed to Dremowa, Khogom, Śilay Tachen, Chöje
Nyima, Pöchapa, Chusumpa, the lord Jamyang, Khenchenpa, Lodrö Senge,
Yeshe Rinchen, Sherap Zangpo, the lord Gyalwang, Ngagi Wangpo, Jamyang
Chökyi Drakpa, the lord Kunpang, and to Pema Karpo.
From the venerable Pema Karpo, the foregoing lineages then passed to
Lhatsewa Ngawang Zangpo, after whom they were the same as in the former
case of the Mahāmudrā teachings.
The lineage for the quintessential summation of the “fivefold capability” from the lower branch of the Drukpa tradition passed from Tsangpa
Gyare to Tsāri Repa and then to Jamyang Gönpo. Öntön received it from
the latter two, after which he passed it to Gönpo Yeshe, Gyaltsen Zhönu,
Könchok Wangpo, Khedrupa, Sangye Zangpo, [63b] Chökyi Wangchuk,
Sangye Paljor, Śākya Wangchuk, Jamyang Chödrak, Sherap Gyatso, and
Pema Karpo, after whom it is as in the previous cases. The transmission of
the instructions is the same as for the 108 Instructions.
The advice on the six “mother” practices of the quintessential teachings
for mountain retreat by Gyalwa Yangönpa was transmitted from Gyalwa
Yangönpa to Chenga Rinchenden, Zurpukpa, Rinchen Palzang, the lord
Barawa, Namkha Senge, Sönam Döndrup, Ritrö Rechen, the lord Mengom,
Lachiwa, Khedrup Je, Khetsunpa, “the one named Gönpo,” Begompa,564
Chökyi Lodrö, the lord Rikzin, Paldingwa, Langkharwa, Rapjam Chöje,
Orgyen Yongdrak, Drodön Rapel, Kunzang Longyang, Lodrö Chöpel,
Ngawang Yeshe, Ngawang Chödrak Gyatso, Chökyi Gyatso, Tsewang Jikme,
Tsuklak Chökyi Gyalpo, Karma Tenpa, and the precious Dazang incarnation
Karma Tenpa Rapgye, from whom I received it.
The lineage for both the instructions and reading transmission of the
teaching cycles for Mahāmudrā according to the tradition of the lord
Barawa passed from Barawa Gyaltsen Palzang to Jadralwa Pema Zangpo,
Zurkhangpa Sönam Zangpo, Tulku Namkha Gyaltsen, Gungpa Namkha Dorje,
Lhundrup Gyaltsen, Dzamling Sangye Chöpel, Mangyul Könchok Gyaltsen,
Rinchen Tenpai Salje, Jetsun Lodrö Chöpel, Rikzin Tsewang Norbu, Barawa
Ngawang Yeshe, Chödrak Gyatso, Chönyi Gyatso, and Chöying Dorje just as
in the case of the “golden garland” of the Barawa tradition. It then passed to
Zhalu Losal Tenkyong and my omniscient and all-seeing lord,565 from who
I received it.
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Concerning the guru sādhana combined with Mahāmudrā and the Six
Dharmas— which was concealed by the lord Barawa when he was dwelling
at Bara Drakkar in Shang and revealed by the lord Lodrö Chöpel (who was
an emanation of Śāvaripa)— [64a] the transmission of the ancient manuals
passed from the revealer himself to the great master of awareness, and then
afterward as in the main lineage.
As for the lineage of the guardian of these teachings, the four-armed
Mahākāla from the tradition of Ga Lotsāwa, according to the transmission of
Pakmo Drupa this passed from Vajradhara to Nāgārjunagarbha, Āryadeva,
Aśvaghoṣa, *Vajrāsanapāda,566 Abhayākaragupta, Tsami Sangye Drakpa,
Ga Lotsāwa, Pakmo Drupa, Taklung Tangpa, Ratnanātha, Sangye Yarjön,
Mangala Guru, Sangye Palzang, Ratna Guru, Ratnākara,567 Kadrukpa Rinchen
Palzang, Ba Ratna Sengha, Lama Mönlam Paljor, Ngawang Drakpa, Tsultrim
Chokdrup, Namgyal Tashi, Jetsun Kunga Tashi, and Jetsun Tāranātha, after
whom it is as in the foregoing cases. According to the transmission of Tsal,
the lineage passed from Vajradhara to Vajrapāṇi, Indrabhūti, his consort
Lakṣmīkarā, the nāga child *Munī, Rāhulabhadra, Nāgārjuna, Āryadeva,
Aśvaghoṣa, Kālacakrapāda; alternatively it passed from Vajrayoginī to
Ghaṇṭapāda, Anaṅgavajra, Garap Dorje, and Kālacakrapāda. It then passed
from him to Abhayākara, Tsami, Ga Lotsāwa, Zhang Tsalpa, Lhachukpa,
Sangye Tsalpa, Lama Samdzongpa, Lama Önpo, Kunkhyen Gyalpo, Lekpai
Gyaltsen, Nyima Gyaltsen, Chechok Tarpawa, Drupchen Gyalbum, Zangpo
Gyaltsen, Palden Sangye, Ngawang Drakpa, Kurakpa Jangsem Sherpal,
Draktöpa Lhawang Drakpa, and Jetsun Tāranātha.
The lineage for the chapter extracted from the teaching cycles on the
“coarse embodiment”568 of the four-armed Mahākāla of timeless awareness
(cycles that were transmitted from the glorious Pakmo Drupa and Taklung
Tangpa and his successors) was at the outset the same as for the Tsal transmission of the four-armed protector. From Ga Lotsāwa, however, it passed
to Aseng, Drogön Pakmo Drupa, Taklung Tangpa, Sangye Gompa, Khepawa,
Tashi Lama,569 Sangye Palzang, Ratna Guru, Ratna Kara, the great Kadrukpa,
Chö Gyaltsen, Ngawang Drakpa, [64b] the master Tsultrim Chokdrup, the
venerable Namgyal Tashi, the venerable Kunga Tashi, Ngawang Namgyal,
Tashi Paldrup, Drakpa Lekdrup, Jampal Gyatso, Pakchok Ngawang Drakpa,
Trinle Tenzin, Drakpa Tenzin Pel, Trinle Tenzin, Gelek Paljor, Drakpa
Rinchen Lekdrup, Ngawang Tenpai Nyima, Lhatsun Jampal Dorje, and my
omniscient and all-seeing lord guru,570 by whose grace I received it.
In the case of the authorization ritual for the goddess Dhūmāṇgārī, the
transmission passed from Vajradhara to Tilopa, Nāropa, Marpa, Ngok Chöku
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Dorje, Ngok Dode, Kunga Pal, Ziji Drakpa, Rinchen Zangpo, Chögyalwa,
Döndrup Pal, Jangchup Pal, Tashi Paldrup, Jangchup Drakpa, Ngok Lodrö
Palzang, Kunga Drolchok, Lhawang Drakpa, and Jetsun Rinpoche Tāranātha,
after whom it is as in the previous case.
E. Shangpa Kagyu
In the fifth case, that of the cycles of advice from the glorious Shangpa
Kagyu, these fall into three categories.
1. Sources and Commentaries
The first of these categories is that of the cycles of source texts of vajra verses and their commentaries:
The lineage for the Six Dharmas as the root, Mahāmudrā as the trunk, the
three means of maintaining ongoing awareness as the branches, the white and
red forms of Khecarī as the flowers, and “unerring immortality” as the fruit
(as well as the respective commentaries to the foregoing) is, prior to Tsangma
Shangtön, as in the case below for the five-deity mandala of Cakrasaṃvara;
from him it then passed to Muchen Gyaltsen Palzang, Lama Dorje Zhönu,
Tsenden Namkhai Naljor, Jangsem Jinpa Zangpo, the mahāsiddhā Tangtong
Gyalpo, Lodrö Gyaltsen the lineage holder of Mangkhar, Puhrang Khedrup
Palden Darpo, Sönam Tsemo of Zhechen Monastery, Jetsun Kunga Drolchok,
Lochen Gyurme Dechen, Khenchen Ngawang Chödrak, Ngawang Sönam
Gyaltsen of Gyakhartse, Kapewa Ngawang Tenpa Rapgye, Mangtö Sönam
Chöpel, Ngawang Kunga Lekpai Jungne, [65a] Pakpa Gelek Gyaltsen, Kunga
Ngedön Nyingpo, and the seventh Chakzam incarnation Yeshe Lhundrup.
Gelong Lozang Tenpel received it from the latter two and then passed it on
to the eighth holder of the teachings Khyenrap Tutop, who transmitted it to
my venerable lord guru Khyentse,571 who in turn passed it to me.
2. Empowerments and Transmissions of Blessing
The second category is that of cycles concerning the maturing empowerments and blessing rituals:
The first of the two transmissions of blessings that open the doorway to
spiritual practice is that of the four levels of empowerment into the five-deity mandala of Cakrasaṃvara. The succession in the lineage of this empowerment passed from the sovereign lord Vajradhara to the ḍākinī of timeless
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awareness known as Nigupta (which means “she who is definitively hidden”), the learned and accomplished master Khyungpo Naljor, Mokchokpa,
Öntön Kyergangpa, Nyentön Bepai Naljor, Drogön Sangye Tönpa, Khedrup
Tsangma Shangtön, Khyungpo Tsultrim Gönpo, Jadral Ritrö Rechen,
Khyenden Shangpa Karpo, Kuklungpa Nyame Sangye Palzang, Drupchen
Namkha Gyaltsen, Gyagom Lekpa Gyaltsen, the lord Kunga Drolchok, Chöku
Lhawang Drakpa, Doring Ön Kunga Gyaltsen, Sangdak Tāranātha, Gyaltsap
Yeshe Gyatso, Jampa Yönten Gönpo, Jalu Gönpo Paljor, the lord Gönpo
Drakpa, Drupwang Gönpo Namgyal, Rikzin Tsewang Norbu, Kagyu Trinle
Shingta, Kunga Gelek Palbar, Kunga Lhundrup Gyatso, Drupchen Kagyu
Tenzin, Drupnye Karma Lhaktong, and Drupwang Karma Zhenpen Özer, in
whose presence I received it.
Following the Sakya school, the lineage for the other nine transmissions
associated with the Six Dharmas (excepting the foregoing fourfold empowerment for Cakrasaṃvara), as well as for the transmissions of the three
means of maintaining ongoing awareness and the transmission for “unerring
immortality,” is, up to Sönam Chöpel, the same as for the reading transmission of the Vajra Lines. He then passed it to Sangye Tenpa, Sangye Palzang,
Muchen Sönam Palzang, [65b] Kalden Chönyi Yeshe, Yeshe Gyalchok,
Lodrö Gyatso, Jamgön Dorje Rinchen, and Jamyang Khyentse Wangpo, who
graciously bestowed it on me.
One lineage for the transmission of the empowerment for Mahāmudrā,
which is in addition to the foregoing, passed from Shangtön to Khetsun
Gyaltsen Bum, Jakchen Jampa Pal, Jakchung Lodrö Pal, Jakchung Kunga
Palzang, Kunkhyen Chögyal Palzang, Trulzhik Tsultrim Gyaltsen, Khyenrap
Rinchen Chokdrup, Doring Kunpang Chenpo, Tsarchen Losal Gyatso,
Jamyang Khyentse Wangchuk, Dorjechang Wangchuk Rapten, Khenchen
Ngawang Chödrak, Ngawang Sönam Gyaltsen, Ngawang Tenpa Rapgye,
Mangtö Sönam Chöpel, Ngawang Kunga Lekpai Jungne, and Muchen Sönam
Palzang, after whom it is as in the previous case.
As for the lineage of the three cycles of Khecarī, from Jakchenpa this
passed to Jamyang Lodrö Palzang, and then from Jakchung Kunga Palzang
down to Tsarchen as in the case of the Mahāmudrā lineage. It then passed to
Azha Khyentse Wangchuk, Wangchuk Rapten, Ngawang Chödrak, Ngawang
Sönam Gyaltsen, Gyalwa Lhundrup, and Sönam Chöpel, after whom it is as
in the previous case.
Following the Jonang school, the lineage for the eight transmissions associated with the Six Dharmas (excepting the two empowerments for the
five-deity mandala of Cakrasaṃvara) is, before Lhawang Drakpa, the same
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as for the Cakrasaṃvara transmission. It then passed to Jetsun Drolwai
Gönpo,572 Tutsun Kunga Sönam, Mokchokpa Jampa Lhundrup, the lord
Jampa Yönten Gönpo, Ngawang Kunga Lhundrup, Tsoze Ngawang Lodrö,
Trulzhik Ngawang Jamyang, Chöje Drakpa Chöpel, Lozang Tutop the Pönlop
regent of Takten, Rinchen Losal Tenkyong, [66a] and my omniscient guru
Mañjughoṣa,573 by whose grace I received it.
In the case of the four levels of “empowerment through meditative absorption” for the five-deity Cakrasaṃvara mandala, from Jetsun Rinpoche574 the
lineage passed to Rangdrol Ngawang Chödrak, Gyaltsewa Ngawang Sönam
Gyaltsen, Khenchen Gyalwa Lhundrup, Tromolungpa Sönam Chöpel, Kunga
Lekpai Jungne, Muchen Sönam Palzang, Drupwang Chönyi Yeshe, Jampa
Sönam Wangchuk, Drupwang Dönyö Dorje, Zhalu Choktrul Rinpoche, and
my omniscient guru Mañjughoṣa.575
One lineage for the six transmissions of blessings that serve as the central
axis of the tradition is the same as for the five-deity Cakrasaṃvara mandala;
I received this version from Drupwang Karma Norbu.
The lineage for the transmission of blessing for the ḍākinī of timeless
awareness Sukhasiddhi passed from Vajradhara to the ḍākinī Sukhasiddhi,
Khedrup Khyungpo Naljor, Mokchokpa, Kyergangpa, Nyentön, Chöje
Tönpa, Shangtön, Gyaltsen Bum, Jampa Pal, Lodrö Pal, Kunga Palzang,
Sönam Zangpo, Chökyi Nyima, Ngawang Chökyi Gyaltsen, Kunga Chödrak,
Namkha Chödar, Ngawang Kunga Döndrup, Ngawang Chödrak, Sönam
Gyaltsen, Gyalwa Lhundrup, and Sönam Chöpel, after whom it is the same
as for the general empowerment lineage following the Sakya school. This
collection also includes lineages that follow the Tsarpa and Zhalu traditions.
The lineage for the empowerments into the three cycles of secret sādhanas
is, from Khyungpo Naljor down to Ngawang Chödrak, the same as for the
general lineage of transmission following the Sakya school. After that it
passed to Jampa Ngawang Namgyal, Sakyapa Kunga Tashi, and the lord
Sönam Chöpel, after whom it is again as in the previous case.
The lineage for the transmission of blessings for the sādhana practice
that combines four deities is, until Ngawang Chödrak, as before; afterward
it passed to Ngawang Sönam Gyaltsen, Serdok Chenpa Gyalwa Lhundrup,
and Tromolungpa Sönam Chöpel, [66b] after whom it is as in the previous
case.
As for the profound longevity empowerments of Niguma and Sukhasiddhi, these were bestowed by the two ḍākinīs of timeless awareness
themselves on Bodong Jikme Drakpa576 when he was sixteen years of
age. He then passed the lineages on to Shangpa Rechen Sönam Chokgyur,
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Kunkhyen Jampa Chönyi (who was an emanation of Jikdral),577 Paṇchen
Pema Garwang, Chokdrapa Jamyang Drakpa Özer, and Rapjam Chöje
(who was an emanation of Jampa Chönyi). “The incomparable one named
Ratna” received these lineages from the latter two, after which they passed
to Garwang Duchen Rapjam, Tulzhuk Namkhai Naljor, Mingyur Rinchen
Zangpo, Tamche Khyenpa Gelek Gyaltsen, and Drodul Rikzin Chenmo. From
the latter two the lineages passed to Kalzang Jamyang Namgyal and then to
both Tamche Khyenpa Trinle Lhundrup and Khedrup Rikzin Namgyal, from
both of whom these lineages passed to Khyapdak Dechen Tsomo, the lord
guru Tsultrim Dorje, and the all-seeing Mañjughoṣa,578 in whose presence
and by whose grace I received them.
3. Instructions
[The third category is that of the cycles of instructions:]
As for the lineage for works authored by the mahāsiddhā Tangtong
Gyalpo—his instructions on the Six Dharmas, Mahāmudrā, the three means
of maintaining ongoing awareness, the transference of consciousness for the
red form of Khecarī, and his experientially based instructions for applying the Six Dharmas in a single session—in its extensive version this is the
same as for the two lineages of empowerment following the Sakya school.
The more direct lineage passed from Vajradhara to Niguma, mahāsiddhā
Tangtong Gyalpo, Lodrö Gyaltsen, and so forth; the more direct lineage for
the instructions in the transference of consciousness for the white form of
Khecarī is the very same as the preceding. This is also the lineage of reading
transmission for the manuals.
It was in the presence of Drupchen Karma Norbu that I received on three
occasions instructions, both extensive and condensed, on the basis of the instruction manuals authored by Jonang Jetsun Rinpoche. As well, the lineage
I received for the reading transmissions of the Profound Meaning That Covers
the Plains (a manual of instructions for the Six Dharmas), the Supplementary
Text to the Main Course of Instruction (a supplement to the primary instructions), and the source verses concerning the physical exercises is the same
as for the five-deity Cakrasaṃvara mandala. [67a]
In the case of the detailed explanation of the sādhana for the five-deity Cakrasaṃvara mandala, authored by Jonang Jetsun Rinpoche, the lineage for the reading transmission passed from the author himself to Jatang
Kunga Yeshe, Jampa Yönten Gönpo, Ngawang Kunga Lhundrup, Ngawang
Kunga Zangpo, Kunzang Tenzin Gyatso, Yeshe Zangpo, Mokchokpa Kunga
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Lhundrup Gyatso, Kagyu Tenzin, Karma Lhaktong, and Karma Zhenpen
Özer, from whom I received it.
In addition, in the presence of my omniscient guru Jamyang Khyentse I
received the experientially based instructions for both the Six Dharmas and
Mahāmudrā according to the manuals of Jetsun Rinpoche; the lineage for
these is the same as for the Jonang school’s transmission of the Six Dharmas.
The lineage for the reading transmission of the texts alone passed from
Jetsun Tāranātha to Jatang Kunga Yeshe, Jampa Yönten Gönpo, Ngawang
Kunga Lhundrup, Kunga Sönam Lhundrup, Ngawang Kunga Zangpo, Lozang
Khedrup Tendar, Kunga Lhundrup Gyatso, Tenzin Yeshe Lhundrup, Gelong
Lozang Tenpel, Tenzin Khyenrap Tutop, and my lord guru Khyentse, from
whom I received it.
The lineage for the experientially based instructions for the Six Dharmas
of Sukhasiddhi passed from Vajradhara to Nairātmyā, Virūpa, Sukhasiddhi,
Khyungpo Naljor and down to Shangtön as in the general lineage. It then
passed to Rikpai Dorje, Khutön Tsultrim Gönpo, Chöpal Zangpo, Tsultrim
Gyaltsen, Zhalu Khyenrap Chöje, Zhönu Chokdrup, Kunga Drolchok Semkyi
Dudrol, Chöku Lhawang Drakpa, and Jetsun Tāranātha, after whom it is the
same as for the 108 Instructions of the Jonang tradition.
As for the instructions concerning the sādhana practice that combines
four deities, the lineage is the same as for the transmission of blessing already discussed.
The lineage for the reading transmission of various ancient manuals, such
as the three “sealed” texts, is the same as for the lineage for the more mainstream transmissions following the Sakya school.
In the case of the torma empowerment for the ḍākinīs of the five families, the lineage passed from the ḍākinī Siṁhamukhā to the powerful lord
of siddhās Khyungpo Naljor, [67b] Geshe Ghapa Chögyal, Tokden Zhangom
Chökyi Senge, Öntön Kyergangpa, Nyentön Bepai Naljor, Drogön Sangye
Tönpa, Lopön Nenyingpa Ai Senge, Serlingpa Tashi Pal, Drakchenpa Dorje
Pal, Jatang Chui Naljor, Khutön Tsultrim Gönpo, Sumchu Chödrakpa,
Nyamepa, Chöku Śākya Rinchen, Ngawang Lodrö, Gyagom Chenpo, Jetsun
Kunga Drolchok, Chöku Lhawang Drakpa, Jetsun Tāranātha, Gyaltsap Yeshe
Gyatso, and Rinchen Dorje. Nyingpo Taye requested this transmission from
the latter two, and after him it passed as in the previous cases.
In the case of the “swift-acting lord protector of timeless awareness,” the
six-armed form of Mahākāla, there are forms associated with the five families: the black form to dispel obstacles, the white form, the yellow form, the
red form, and the green form. The lineage for these passed from Vajradhara
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to Śavaripa to Maitrīpa; or, alternatively, from Vajradhara to Abhayavajra,
Rāhula, Khedrup Khyungpo Naljor, Mokchokpa, and Zhangom Chökyi
Senge. From the latter two it passed to Kyergangpa, the great Nyentön,
Sangye Tönpa, Khedrup Shangtön, and down to Tāranātha as in the case of
the five-deity Cakrasaṃvara mandala. After him it passed down in the same
manner as in the aforementioned case of the guardians of the teachings in
general. An alternative lineage that I received in the presence of Drupwang
Lama Karma Norbu is the same as for the five-deity Cakrasaṃvara mandala.
As for the lineage of the dark blue-black form of the lord protector to dispel obstacles, following the Sakya school this is as in the previous case down
to Shangtön, after whom it passed to Khetsun Gyaltsen Bum, Khyungpo
Tsultrim Gönpo, Sangye Senge, Tulku Sangye Dorje, Tarpa Palzang, Drinchen
Sangye Namgyal, Tsarchen Dorjechang, Jamyang Khyentse Wangchuk,
Wangchuk Rapten, Ngawang Chödrak, Ngawang Sönam Gyaltsen, Ngawang
Tenpa Rapgye, Mangtö Sönam Chöpel, Drenchok Sangye Tenpa, [68a]
Khenchen Sangye Palzang, Khyapdak Chönyi Yeshe, Yeshe Gyalchok, Lodrö
Gyatso, Vajra Ratna, and my lord guru Mañjughoṣa,579 in whose presence I
received it.
As for the white form of the lord protector, the lineage following the
Sakya school passed from Vajradhara to Śavaripa, Maitrīpa, Rāhula, and the
mahāsiddhā Khyungpo Naljor down to Gyaltsewa Sönam Gyaltsen, as in the
case of the lineage for the general transmissions following the Sakya school.
It then passed to Khechok Tashi Palden, Khamtön Sangye Palzang, Khedrup
Sangye Puntsok, Wangla Kunga Tenzin, Khenchen Sangye Palzang, Muchen
Sangye Palzang, and Muchen Chönyi Yeshe, after whom it is the same as for
the transmission following the Sakya school as clearly outlined previously.
The lineages following the Ngor school and others are subsumed as one with
this lineage.
In the case of the remaining transmissions, such as that of the inseparability of guru and protector, as well as the practice of the lord protector
“entering the heart center” and Kṣetrapāla, the lineage for the authorization
rituals down to Khedrup Tsangma Shangtön is the same as for the protector
dispelling obstacles. It then passed successively to Khetsun Gyaltsen Bum,
Jakchen Jampa Pal, Kunkhyen Sherap Palzang, Sempa Chenpo Tsultrim
Palzang, the lord Rinchen Shenyen, the lord Lekpai Lodrö, the lord Kyapchok
Palzang, Ensapa Lozang Döndrup, Khedrup Sangye Yeshe, Paṇchen Chökyi
Gyaltsen, the vajra holder Könchok Gyaltsen, and Ngawang Tenzin Trinle.
It then passed to Lhatsun Döndrup Tenpai Gyaltsen and to my omniscient
precious guru.580 An alternative lineage from Shangtön passed to Muchen
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Gyaltsen Palzang, Ngakchang Dorje Zhönu, Tsenden Namkhai Naljor,
Khedrup Gelek Palzang, Baso Chökyi Gyaltsen, Trulzhik Rinchen Shenyen,
Rapjam Mawa Sangye Gyatso, [68b] and the lord Kyapchok Palzang, after
whom it is as in the previous case.
The lineage for the instructions on the inseparability of guru and protector is the same as for the general transmission for empowerment following
the Sakya school (in the version that includes Tangtong Gyalpo). The lineage for the instructions on the practice of the lord protector known as “entering the heart center” is as in the case of the formal authorization up until
the lord Khedrup,581 after whom it passed to Baso Chökyi Gyaltsen, the lord
Sherap Senge, Gyuchen Jinpa Pal, Sera Chökyi Gyaltsen, Khedrup Rinchen
Zangpo, the lord Sangye Samdrup, Paljor Dargye, Lozang Jamyang, Lozang
Tokme, Tangsakpa Ngödrup Gyatso, Jamyang Dewai Dorje, Khenchen
Gendun Gyatso, Könchok Jikme Wangpo, Könchok Tenpai Drönme, Palripa
Könchok Dechen, Detri Jamyang Tupten Nyima, Lhatsun Döndrup Yeshe
Tenpai Gyaltsen, Kachen Lozang Gelek, and Jamyang Khyentse Wangpo,
in whose presence I received it. The lineage for the manual of this practice
passed from Rolpai Dorje to Gelong Gelek Namkha, Changlungpa Paṇḍita
Lozang Tenpai Gyaltsen, Gyal Khenchen Drakpa Gyaltsen, Detri Tupten
Nyima, Lozang Chödrak Gyatso, Lhatsun Döndrup Gyaltsen, and so forth
as before.
With respect to the torma ritual for the six-armed Mahākāla and other such works by Jetsun Rinpoche, the lineage for their reading transmission passed from the lord Tāranātha himself to Gyaltsap Rinchen Gyatso,
Lodrö Namgyal, Ngawang Trinle, Kunzang Wangpo, Tsewang Norbu, Pawo
Tsuklak Gawa, Tsewang Kunkhyap, Karma Ratna, and Karma Ösel Gyurme,
from whom I received it.
F. Zhije and Chöyul
In the sixth case, that of the cycles of Damchö Duk-ngal Zhije (Sacred
Teachings on the Pacification of Suffering), there is the main system and
the auxiliary one.
1. Zhije
The main system of Zhije includes three sections.
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a. Sources
The first section consists of fragments of the tantra Inconceivable Secret, together with commentarial annotations; the cycle of pure silver from the
stainless path; the cycle of pure gold; the cycle of pure crystal; the eighty
verses of personal advice to the people of Dingri; [69a] and the vajra song
sung to the lord Milarepa, together with its structural analysis. I received
the reading transmissions for these texts from my omniscient guru Jamyang
Khyentse Rinpoche.
b. Empowerments
The second section comprises the cycles of empowerments and formal authorizations.
From the initial line of transmission:
•	 the empowerment for the threefold lamp and
•	 the transmission of blessings for three deities.
From the intermediate line of transmission:
•	 the maturing empowerment for Mahāmudrā from the tradition of Ma;
•	 the torma empowerment for the guru from the tradition of So; and
•	 the authorization ritual for the deity Prajñāpāramitā from the tradition of Kaṃ.
From the final line of transmission:
•	 the three versions—extensive, intermediate, and concise—of the empowerment for the volumes concerning the five paths from the tradition of the bodhisattva Dampa Kunga;
•	 the transmission of blessing for Dampa entitled Conferral of the Master
of Interdependent Connection;
•	 the empowerment for twelve sugatas resting in meditation;
•	 the empowerment for the thirteen-deity mandala of Cakrasaṃvara according to Maitrīpa’s tradition;
•	 the empowerments for the outer sādhana of the two-headed form of
Vajravārāhī, for the inner sādhana of the single-headed form, and for
the secret sādhana of the black wrathful goddess;
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•	 the empowerment for Vajra Caṇḍālī, together with that for the ḍākinī
Amṛtakalaśa;
•	 the complete ritual of four levels of empowerment for Kālacola, the
secret sādhana of the lord protector of timeless awareness;
•	 the authorization ritual for the lord protector Aghora;
•	 the authorization ritual for the realm-born ḍākinī Kunturika; and
•	 the authorization ritual for the patron Norbu Zangpo.
Of these:
•	 In the first place the lineage for the fourfold vase empowerment (employing the volumes) passed from the buddha Vajradhara to the feminine consort Nairātmyā, and the nirmāṇakāya Padampa Sangye.
•	 The lineage for the fourfold secret empowerment (employing the nectar from the skull cup) passed from the sambhogakāya Vairocana and
consort to the thirty-six marvelous gurus who attained Khecara and to
Dampa Rinpoche.
•	 The lineage of the fourfold empowerment of intelligence leading to
awareness (which depends on the physical exercises and the means of
settling the mind) passed from Śākyamuni to Maitreya, Asaṅga, Vasubandhu, Āryadeva, and Dampa Rinpoche.
•	 The lineage of the fourfold word empowerment (which depends on
the ultimate empowerment into the very essence of being) passed
from Vajradhara to Guhyapati (Lord of Secrets), Sukhasiddhi, and the
lord Dampa.
•	 For the three levels of the guru sādhana (outer, inner, and secret) and
the twelve sugatas resting in meditation, my guru said that the lineage
is the same as for the secret empowerment. [69b] (In certain sources,
it would seem the lineage for the twelve sugatas passed from Vajradhara to Vairocana, Śākyamuni, Vajrapāṇi, the ḍākinī Dhatvātmā, and
Dampa Sangye.)
•	 As for Cakrasaṃvara, the lineage passed from Vajradhara to Cakrasaṃvara, Śavaripa, Maitrīpa, and Dampa Sangye.
•	 In the case of the black wrathful goddess Kālī Kruddha, the lineage
passed from the black Vārāhī to the ḍākinīs of the four families to
Dampa.
•	 The lineage of both the major and minor forms of caṇḍālī passed from
Vajra Caṇḍālī to Dampa of India.
•	 The lineage of Aghora passed from Mahākāla to Dampa of India.
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As for the lineage of general transmission that proceeded from the foregoing, this passed from the venerable Dampa of India to Gyalse Jangsem
Kunga, Tsultrim Bar of Dratsap Monastery, the “three brothers who were
lions of speech in the sutra tradition” (that is, the siddhā Gyalwa Tene, Rok
Sherap Özer, and Zhikpo Nyima Senge), Rok Tamche Khyenpa Sönam Pal,
Rok Gyalse Kunga Zangpo and his brother Kunga Döndrup, Tsenden Ritrö
Wangchuk, Khenchen Tsultrim Penpa, and Drinchen Sangye Önpo; alternatively, it passed from the “brothers named Kunga”582 to Gyatön Mönlam
Sherap and then from him and Sangye Önpo. It then passed to the brothers named Damchö Kunkhyen, Gyagom Dorje Denpa, and Jangsem Jinpa
Gyatso (alternatively, it passed from the elder Kunkhyen brother, Jangchup
Zangpo, to Chöje Lodrö Gyatso, Rechen Palden Sönam, Tukse Sönam Özer,
Sönam Palzang of Lungchen, and Gyatso Jinpa).583 From them it passed to
Kusumpa Dechen Lhundrup, Khedrup Namkha Zangpo, Jamyang Paljor
Lhundrup, Khyapdak Paljor Puntsok, Tsungme Tashi Zangpo, Chime Lodrö
Tenpa of Dingri, Chime Zhönu Lodrö, Ngawang Kunga Lekpai Jungne,
Khenpo Losal Rapgye of Samye Monastery, Pakpa Gelek Gyaltsen, Trichen
Gyurme Trinle Namgyal, Jetsunma Gyurme Trinle Chödrön, and my omniscient guru Jamyang Khyentse Wangpo, [70a] who thought of me with
delight and graciously bestowed the lineage on me.
As for the outer and inner practices of Vajravārāhī, the lineage passed
from Dampa Rinpoche to Jñānaguhya of Kashmir, Puhrang Lochung, Martön
Chökyi Gyalpo, Geshe Yomi Gompa, Sheu Tönpa Namkha, Ritröpa Śākya
Tönpa, Rokpa Deshek Sherap Özer, and Nyedowa, after whom it is the same
as in the previous case.
With respect to the secret sādhana of the black wrathful goddess Kālī
Kruddha, from Dampa Sangye the lineage passed to Drokchung Könchok
Senge, Shangpa Ludem, and then from him it was transmitted to the ḍākinī’s
four gurus,584 and from them to Lapkyi Drönma, Khyijema, Cherbuma,
Bermo Rozen, and then to Gyalwa Tene, after whom it is the same as in the
previous case.
The lineage of the lord protector Aghora was received from both Dampa
Sangye and Zhama Lotsāwa by Kunga,585 after whom it is the same as in the
previous case.
In the case of the patron Norbu Zangpo, the lineage passed from Guhyapati586 to Padampa, Gyalse Jangsem Kunga, Dro Chötsön, Chupa Darma
Tsöndru, Gyalwa Tene, and Chögyal Zhikpo and his brother, after whom it
is the same as in the previous case.
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Although the extensive lineage for the transmissions of blessings and authorization rituals from the initial and intermediate lines of transmission is
parallel to the transmission of instructions explained below, after Lochen
Dharmaśrī the line was interrupted and no longer extant.587 However, given that there are many lineages of deities and mantras taken from other
sources that are essentially identical to these, in actuality the lineage has
remained unbroken. And that is not all, for it seems that Dampa Sangye
actually revealed his embodiment of timeless awareness to my lord guru
Jamyang Khyentse Wangpo, who was master of the seven modes of personal transmission, bestowing advice and formal authorizations specifically on
him. After I had supplicated him fervently, with enormous kindness my guru
bestowed on me the lineage of the empowerments, authorization rituals,
and reading transmissions with his supreme motivation that these teachings
endure in an ongoing way.
c. Advice and Instructions
The third section comprises the cycles of advice and instructions:
From the initial line of transmission, the lineage for the instructions on
the “Three Lamps”588 from the Lord of Sages passed to Vajrapāṇi, Tārā,
Nāgārjuna, the miraculously born Āryadeva, Dampa Sangye, Jñānaguhya
of Kashmir, and Önpo Palden Sherap. [70b] Lotön Tsunchung of central
Tibet received the lineage from both of the latter two, then passed it on
to his son Dorje Gyaltsen, Chupa Darma Tsöndru, Chupa Darma Senge,
Rok Sherap Ö, Tamche Khyenpa Sönam Pal, Gyalse Kunga Zangpo and his
brother,589 Gyatön Mönlam Sherap, the brothers named Kunkhyen, Gyagom
Dorje Denpa, Jangsem Jinpa Gyatso, Kusumpa Dechen Lhundrup, Khedrup
Namkha Zangpo, Jamyang Paljor Lhundrup, Khyapdak Paljor Puntsok,
Kunpang Tashi Zangpo, Jetsun Lodrö Tenpa, and Chime Zhönu Lodrö, after
whom it is the same as the lineage for empowerment.
From the intermediate line of transmission, of the masters Ma, So, and
Kaṃ:
1. In the first case the lineage of instructions for what became renowned
as the “advice of the oral lineage”—the Mahāmudrā teachings of Ma590—
passed from Vajradhara to Vādisiṃha Mañjuśrī, the lord Dampa of India,
Madrom Chökyi Sherap, Dode Drak of Mongolia, the siddhā Gyalwa Tene,
Rok Sherap Ö, Zhikpo Nyima Senge, and Tamche Khyenpa Sönam Pal, after
whom it is the same as for the initial line of transmission.
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2. As for the instructions of So591 for “perceiving pure awareness in all
its nakedness,” the lineage passed from Vādisiṃha Mañjuśrī to Virūpa,
Āryadeva, Dampa Sangye, So Gendun Bar, Shami Mönlam Bar, and Trulzhik
Metön; or, alternatively, from Shami to Chupa Darma Tsöndru, Chupa
Tsöndru Senge. The latter and Trulzhik Metön passed the lineage to Rok
Sherap Ö, and from him it passed to Chöje Tamche Khyenpa, after whom it
is the same as for the initial line of transmission.
3. In the case of the instructions of Kaṃ592 on the quintessential meaning
of the transcendent perfection of wisdom, the lineage passed from the Lord
of Sages to Maitreya, Asaṅga, Vasubandhu, the brahmin Āryadeva, the lord
Dampa Sangye, Kaṃtön Yeshe Gyaltsen, Khutön Wangchuk Lama, Chaktön
Rinchen Drup, Tötön Śākya Senge, Rangtön Darma Sönam, the lord Godrak,
Tsenden Ritrö Wangchuk, Khenchen Dusum Sangye, Drinchen Sangye Ön,
and the brothers named Kunkhyen, after whom it is the same as for the initial line of transmission. [71a]
From the final line of transmission, the lineage for the definitive instruction on the five paths passed from the dharmakāya Vajradhara to the sambhogakāya goddess Nairātmyā, the twelve sugatas “resting in meditation,”
the twenty-four ḍākinīs of the three places, the thirty-six glorious ones, the
fifty-five siddhās, the venerable Dampa Sangye, the unborn Gyalse Jangsem
Kunga, Khetsun Patsap Gompa, and the siddhā Gyalwa Tene, after whom it
is the same as for the foregoing cases.
My guru also said that it was fine to consider these lineages of instruction
to be the same as the lineages for the reading transmissions described below.
As for the lineage of instruction in the five paths that is included in the 108
Instructions, it is the same as for that collection.
I received the reading transmission for the manual of instructions for
Zhije authored by Nyedo Sönam Pal, and embellished with verses at the
beginning and end by my lord guru, from the author himself.
The lineage for the texts of the supplication to the lineage of gurus entitled Golden Garland, the empowerment ceremonies collected and arranged
for recitation, and the collection of instruction manuals entitled Distilled
Nectar passed from the author, Lochen Dharmaśrī, to Gyalse Rinchen
Namgyal, Khenchen Orgyen Tenzin Dorje, Trichen Trinle Namgyal, Gyurme
Trinle Chödrön, and my lord guru Mañjughoṣa, from whom I received it.
The reading transmissions for the thirty prayers of aspiration of Dampa
and the thirteen prayers of aspiration by Kunga are the same as in the foregoing cases.
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2. Chöyul
The cycles of the auxiliary system of Damchö Dukyi Chöyul comprise three
sections.
a. Sources
From among the primary sources, the lineage for the brahmin Āryadeva’s
major scriptural source in verse593 passed from the completely enlightened Buddha to Vādisiṃha,594 Āryadeva, Dampa Sangye, Kyotön, Machik,
Khugom Chökyi Senge, Dolpa Zangtal, Gyanak Cherbu, Sangye Raptön,
Depa Sherap, Nyentön, Sangye Tönpa, Mikyö Dorje, Rangjung Dorje, Senge
Palwa, Wangchuk Dorje, Könchok Palwa, Drakpa Zangpo, [71b] Dharma
Ratna, Saru Drupchen Sönam Paljor, Kunga Paljor, Lhundrup Gyaltsen,
Wangchuk Gyaltsen, Tsöndru Gyaltsen, Ngawang Tenpai Dorje, Jamyang
Zangpo Gyaltsen, Pakpa Chökyi Gyaltsen, Ngawang Tarchin, Sönam
Rapdrup, Kunga Chökyi Gyaltsen, Sönam Yeshe, Tsultrim Gyaltsen, Kunga
Palzang, Jampa Kunga Tenpai Gyaltsen, Tartse Zhabdrung Jampa Kunga
Palzang, and my lord guru Jamyang Khyentse Wangpo, who bestowed it
on me.
The lineage of reading transmission for texts authored by Machik—the
Great Bundle of Precepts, the “further bundle,” and the “innermost bundle”—
passed from Machik Lapkyi Drönma, Gyalwa Döndrup, Jamyang Gönpo,
Khugom Chökyi Senge, Dolpa Zangtal, Gyanak Cherbu, Sangye Raptön,
Tokden Gelong, Zhenme Repa, Sangye Tönpa, Khedrup Zhönu Drup, Serling
Tashi Pal, “the one named Dorje,” “the one named Kunga,” Chökyi Gyatso,
Götruk Repa Drakpa Jungne, Durtrö Rechen, Sangye Rechen, Chökyi Lodrö,
Natsok Rangdrol, Tenzin Drakpa, Dongak Tenzin, Trinle Lhundrup, Gyurme
Dorje, Lochen Dharmaśrī, Rinchen Namgyal, Rinchen Nyingpo, Gere
Lhatsun Ngawang Puntsok, Lhatsun Kalzang Tsoknyi, Epa Lozang Sherap,
Gyatso Chökyi Wangchuk, Lhatsun Döndrup Tenpai Gyaltsen, and my lord
guru, who passed it to me.
The lineage for the collections of eight appendices—ordinary, extraordinary, and special—passed from Gere Kalzang Tsoknyi to Longdol Ngawang
Lozang Rinchen Wangchuk, Yeshe Paljor, and Lhatsun Döndrup, after whom
it is the same as in the previous case.
As for the lineage of reading transmission for the commentary on the
Great Bundle of Precepts, authored by Rangjung Dorje,595 this passed from
Rangjung Dorje [72a] down to Jampa Kunga Tenpai Gyaltsen as in the forInterior_DNZ_Catalog_12_03_13.indd 159 3/18/13 3:55 PM
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mer case, after which it passed to Kunga Palden, my lord guru, and then to
me.
In the case of the two commentaries on Severance, Pure Honey and
Precious Treasure Trove to Enhance the Original Source “Hair Tip of Wisdom,”
from Kunga Paljor onward the lineage is the same as the lineage for the
brahmin Āryadeva’s source text.
As for the transmission of the primary source Heart Essence of Profound
Meaning, authored by Jamyang Gönpo, from the author himself onward it is
the same as in the previous case.
b. Empowerments
With respect to the empowerments that “open the doorway”:
The lineage of opening the doorway to the teachings through the bestowal of empowerment based on a torma, which is from the Zurmang tradition,
began with Machik Lapkyi Drönma, who brought together four mainstream
transmissions: the father tantra lineage of skillful means, the mother tantra
lineage of wisdom, the nondual lineage of ultimate meaning, and the lineage of meditative experience that brings freedom on the basis of the teachings. Then, according to the lineage of her students, it passed to Khugom
Chökyi Senge, Dolpa Zangtal, Gyanak Cherbu, Sangye Raptön, Zalmo Depa
Sherap, Sumpa Gomchen, Dringom Tokme, and the Gyalwang Karmapa
Rangjung Dorje. According to the lineage of her offspring, from Machik
the lineage passed to Khampu Yale, Yeshe Bar, Sangye Nyima Bar, and the
lord Rangjung Dorje. From him these lineages then passed to Senge Palwa,
Wangchuk Dorje, Könchok Palwa, Özer Gyaltsen, Palden Rinchen, Sangye
Tashi, Sangye Rinchen, Zung Kunga Namgyal, Garwang Karma Tenkyong,
Sönam Gyurme, Könchok Tenzin, Drupgyu Tenpa Namgyal, Sungrap Gyatso,
Kunkhyen Chökyi Jungne, Drupchok Delek Rapgye, Drungpa Gyurme
Tenpel, and the incarnate upholder of the teachings Karma Drupgyu Tenzin,
who bestowed it on me.
The lineage for the Gyaltang tradition of the empowerment into Severance
passed from the supreme mother Prajñāpāramitā to the transcendent and accomplished conqueror Śākyamuni, Vādisiṃha Mañjuśrī, the venerable Tārā,
Vajravārāhī, Sukhasiddhi, Āryadeva, [72b] Dampa Sangye, Sönam Lama,
Machik Lapkyi Drönma, Khugom Chökyi Senge, Dolpa Zangtal, Gyanak
Cherbu, Sangye Raptön, Sangye Gelong, Rinchen Ö, Tsatsa Repa, Drakpa
Gyaltsen, Khenpo Chörin, Rinchen Gangpa, Khenchen Dusum Sangye, “the
one named Zhönu,” Samten Rinchen, and so forth. Machik actually revealed
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herself to Gyaltangpa Samten Özer in a vision and conferred on him the
blessings and advice of both the extensive and more direct lineages. From
him these passed successively to Namkha Özer, Śākya Özer, Delek Gyaltsen,
Önse Chölek, Yikdruk Shepal, Kunga Drolchok, Lhawang Drakpa, Lungrik
Gyatso, Tāranātha, Chakzampa Kunga Sönam, Kunga Yeshe, Yönten Gönpo,
Kunga Lhundrup, Chöying Dorje, Sangye Dorje, Ngawang Trinle, Chöpel
Gyatso, Kunga Namgyal, Könchok Jikme Wangpo, Könchok Senge, Könchok
Tenchö, Lhatsun Döndrup Gyaltsen, and my lord guru Jamyang Khyentse
Wangpo, who graciously bestowed them on me personally.
c. Instructions
Concerning the stages of instructions:
The lineage of instructions in the Zurmang tradition of Severance is,
in the earlier stages, the same as for the empowerment of that tradition.
From Sungrap Gyatso, however, this lineage passed to Garwang Chökyong
Namgyal, Rechung Sherap Gyatso, Tokden Tenzin Namdak, Lhalung Karma
Desal, and Karma Tekchok Tenpel, in whose presence I received it.
The reading transmission for the instructions in Severance authored by
the venerable Rangjung Dorje is the same as above for the Great Bundle of
Precepts.
The reading transmission for the notes on Severance authored by Tokden
Namdak is, from the author onward, the same as the lineage of instruction.
The reading transmission for the manual of instructions authored by
Tāranātha, according to the Gyaltang tradition, [73a] is parallel to the lineage for the empowerment.
The lineage of instruction in Severance according to the fifth Zhamar’s
writing, taken from the “recordless” teachings on practicing Severance in
challenging environments, passed from Könchok Yenlak to Wangchuk Dorje,
Chökyi Wangchuk, Lungrik Nyima, Karma Chakme, Tsöndru Gyatso, Pema
Döndrup, Pema Lhundrup, Dechen Nyingpo, Chöla (“Severance Master”)
Karma Trinle, Karma Döndam, Tenzin Gelek Nyima, Tokden Könchok
Gyaltsen, and my lord guru, from whom I received it.
As for the arrangement of liturgies for the “gift of the body” and “feeding” authored by Karma Chakme, the transmission passed from him down
to Dechen Nyingpo as in the previous case, following which it passed to the
vajra master Karma Tenzin, from whom I received it.
The lineage of reading transmission for the activities for group rituals arranged by the Gyalwang Karmapa Tekchok Dorje is, up until Gelek Rapgye,
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the same as the lineage of empowerment. Following him it passed to
Garwang Chökyong Gyurme, Pema Nyinje Wangpo, the Gyalwang Karmapa
Tekchok Dorje, and the Chöwang incarnation, from whom I received it.
G. Jordruk (Dorje Naljor)
In the seventh case, that of the cycles of the profound path of Vajrayoga,
there are three sections.
1. Scriptural Sources
The first section, that of the primary scriptural sources, includes the
Quintessential Tantra of Kālacakra, the Oral Transmission of Kālacakrapāda
(pith instructions on the Six Branches of Union), and the short treatise of
Śavari on the direct lineage, with the commentary authored by Yumowa.596
2. Empowerments
In the second section, that of the empowerments that bring maturation:
The lineage of the extraordinary higher “sublime empowerments” passed
from the holy original buddha to the transcendent and accomplished conqueror Śākyendra,597 the dharma king Sucandra, the dharma king and lord
of the tenth level Devendra, Tejasvin, Somadatta, Deveśvara, Viśvamurti,
and Sureśana, the Kalkī ruler Mañjuśrī Yaśas, Puṇḍarīka, Bhadra, Vijaya,
Sumitra, Raktapāṇi, Viṣṇugupta, Sūryakīrti, Subhadra, Samudravijaya,
Ajaya, Sūrya, Viśvarūpa, Candraprabha, Ananta, Pārthiva, [73b] Śrīpāla,
Kālacakrapāda the Elder Mañjuvajra, Kālacakrapāda the Younger Śrībhadra,
the son Bodhibhadra, Somanātha of Kashmir, Dro Lotsāwa Sherap Drak,
Lhaje Könchok Sung, Drotön Namlatsek, the mahāsiddhā Yumowa Mikyö
Dorje, his son Dharmeśvara, the learned Namkha Özer, his consort Jobuma,
Semo Chewa Namkha Gyaltsen, Jamsarwa Sherap Özer, Kunkhyen Chöku
Özer, Kunpang Tukje Tsöndru, Jangsem Gyalwa Yeshe, Khetsun Yönten
Gyatso, Kunkhyen Dolpo Sherap Gyaltsen, Chöje Chokle Namgyal, Nya Ön
Kunga Pal, Drupchen Kunga Lodrö, Könchok Zangpo, Namkha Chökyong,
Namkha Palzang, Ratna Bhadra, the lord Kunga Drolchok, Khenchen Lungrik
Gyatso, the omniscient Tāranātha, Gyaltsap Rinchen Gyatso, the lord Lodrö
Namgyal, his nephew Ngawang Trinle, the siddhā Kunzang Wangpo, the
great master of awareness from Katok Monastery,598 the omniscient Tenpai
Nyinje,599 Kagyu Trinle Namgyal, and Vajradhara Pema Nyinje Wangpo, by
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whose grace I received it. An alternate lineage passed from Tenpai Nyinje
to Tsewang Kunkhyap, Wangyal Dorje, Tsuklak Chökyi Gyalpo, and the
Gyalwang Karmapa Tekchok Dorje. And again, from Tsewang Kunkhyap a
lineage passed to Karma Ratna and then to Karma Ösel Gyurme. Through
the kindness of my teachers I thus received three transmissions of this lineage, which is solely that of the Dro tradition.
As for the Ra tradition, the lineage passed from the original buddha
through the seven dharma kings, the Kalkī ruler Mañjughoṣa Yaśas,600
Puṇḍarīka, Cilu Paṇḍita, Piṇḍo Ācārya, Kālacakrapāda the Elder and
Younger, Mañjukīrti, Sumantaśrī, Ra Chörap, Ra Yeshe Senge, Ra Bumseng,
Ga Lotsāwa Namgyal Dorje, Rongpa Sherap Senge, Pakö Yönten Gyatso,
Butön Rinchen Drup, Tukse Rinchen Namgyal, Jamyang Drakpa Gyaltsen,
[74a] Sharchen Yeshe Gyaltsen,601 Khyenrap Chöje,602 Könchok Palzang,
Jangling Tashi Gyaltsen, Jamyang Khyentse Wangchuk, Wangchuk Rapten,
Rinchen Sönam Chokdrup, Ludrup Gyaltsen, Mönlam Lhundrup, Lozang
Khetsun, Lozang Jampal Zangpo, Jampa Chöpel, Yeshe Paljor, Rinchen
Losal Tenkyong, and Jamyang Khyentse Wangpo, in whose presence I received it.
In this way, the traditions of Dro and Shang, the direct lineage, and the
great paṇḍita Vanaratna were united as one mainstream transmission.
3. Instructions
In the third section, that of the instructions:
The lineage for the instructions on the Vajrayoga of the Six Branches of
Union was primarily transmitted as in the case of the Jonang lineage for
the sublime empowerments. I received the primary instructions and affiliated texts once from Pema Nyinje Wangpo. There is also a lineage through
Ngawang Trinle, Ngawang Namgyal, Ngawang Drime, and the holy guide
Ngawang Chöpel, in whose presence I also received experientially based
instruction on one occasion.
The reading transmission for the instruction manual Meaningful on Sight,
which I received in the presence of Pema Nyinje Wangpo, came through the
same lineage as the transmission of the empowerments.
The lineage for the works of Jonang Jetsun Rinpoche—the sādhana for
the nine-deity mandala, the ritual for honoring the foregoing, the texts for
the sublime empowerments, the instruction manual, the manuals of the
signs and authentic measure of practice, the ways to dispel hindrances,
and the summary of the physical exercises—passed from Jetsun himself
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to Gyaltsap Rinchen Namgyal, Lodrö Namgyal, Ngawang Trinle, Kunzang
Wangpo, Tsewang Norbu, Chökyi Jungne, Tsewang Kunkhyap, Ngedön
Tenzin Rapgye (who was also known as Karma Ratna), and Karma Ösel
Gyurme, who conferred it on me.
The lineage of the reading transmission for Drops of Nectar on the Profound
Path, authored by Rikzin Tsewang Norbu, passed from the lord Rikzin himself to Orgyen Tenzin Dorje, Kunzang Tsewang Döndrup Palwa, Barawa
Tsewang Jikme Tenzin, and the glorious Pawo Tsuklak Chökyi Gyalpo, from
whom I received it. [74b]
The reading transmission for the main source text of the mahāsiddhā
Anupamarakṣita (known as the intermediate version of the Six Branches of
Union), as well as for the instructions on this entitled Analyzing the Vajra Lines,
authored by Pema Karpo, passed from Avalokiteśvara to Anupamarakṣita,
Sadhuputra, Bhāskaradeva, Dharmākaraśānti, Raviśrī, Ratnarakṣita,
Narendrabodhi, Muktipakṣa, Śākyarakṣita, Buddhaghoṣa, Vanaratna, the
lord Gyalwang, Ngawang Chögyal, Jamyang Chödrak, Sherap Gyatso, and
the venerable Pema Karpo, after whom it is the same as the lineages for the
major and minor instructions of the Drukpa tradition.
For the concise version of the techniques, the source text of advice on
“placing the tip of the tongue against the palate,” as well as the instruction
on this entitled Short Path of the Vajra Holder, which was authored by Pema
Karpo, the reading transmission passed from Śavaripa to Vanaratna, and
then as in the previous case.
The lineage for the authorization ritual for the connate form of Kālacakra
passed from Akṣobhyavajra, Rāhulaśrī, Vimalaśrī, Vikhyātadeva, Buddhaśrī,
Tropu Lotsāwa, Khenpo Sönam Wangchuk, Tropu Sempa Chenpo, Yangtsewa
Rinchen Senge, Drachompa Yönten Lodrö, Changlungpa Chenpo, Paṇchen
Śākya Chokden, Jangsem Sherap Paljor, Jetsun Kunga Drolchok, Khenchen
Lungrik Gyatso, and Tāranātha, after whom it is the same as in the case of
Kartarīdhara Mahākāla and so forth in the general lineage of the Rinjung
collection.
In the case of the authorization ritual for the wrathful Vajravega and the
sixty guardians, it is sufficient to trace the lineage as in the case of the Dro
tradition of Kālacakra. Alternatively, it passed from Abhayākaragupta to
Sucarita, Ananta, Ratnarakṣita, Vibhūticandra, Martön Yangbar, Kungpang
Chenpo Tukje Tsöndru, Jangsem Gyalwa Yeshe, Khetsun Yönten Gyatso,
the Great Omniscient One of Jonang,603 Garongpa Lhayi Gyaltsen, the lord
Tsönpawa, Dakchen Namgyal Drakpa, Shangtön Kunga Palden, Paṇchen
Namkha Palzang, the lord Sher Trepa, the lord Kunga Drolchok, Khenchen
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Kunga Gyaltsen, and Jetsun Tāranātha, after whom it is parallel to the previous case. [75a]
With respect to the transmissions of the main source texts and commentaries of these, they were subsumed within the lineages of empowerment
and instruction, and so the lineage in the ultimate sense of blessing has
remained unbroken. And even though the actual lineage of textual transmission was not maintained in later times, I have included these texts in this
collection with the intention of providing some scriptural continuity, since
the main sources are an indispensable component.
H. Dorje Sumgyi Nyendrup
In the eighth case, that of the Dorje Sumgyi Nyendrup, the advice of the
mahāsiddhā Orgyenpa:
The lineage for the main source texts—that is, the main source on the
path of skillful means conferred by the ḍākinīs of the four families and the
texts authored by Dawa Senge (the vajra song of aspiration, the explanatory
commentary Wish-Fulfilling Gem concerning the stages of approach and accomplishment, the preliminary rituals, and the manual of instructions on the
stages of approach and accomplishment)—passed from the sovereign lord
Vajradhara to the mother of victorious ones Vajrayoginī, the mahāsiddhā
Orgyenpa Rinchen Pal, the greatly realized master Dawa Senge, Khedrup
Jodenpa, Jetsun Önpowa, Nyentröpa Gendun Drakpa, Hortön Kunga
Gyaltsen, the mahāsiddhā Kunga Yeshe of Jamo, Bengar Jampal Zangpo,
Gośrī Paljor Döndrup, the seventh Gyalwang Karmapa Chödrak Gyatso, the
siddhā Sangye Nyenpa, the eighth lord Karmapa Mikyö Dorje, Karma Lekshe
Drayang of Zurmang, Gelong Dorje Chö, Garwang Karma Tenkyong, Jatang
Könchok Tenzin, Chetsang Sungrap Gyatso, the all-seeing Chökyi Jungne,
the Gyalwang Karmapa Dudul Dorje, Pema Nyinje Wangpo, the Karmapa
Tekchok Dorje, and the all-seeing Vajradhara Jamyang Khyentse Wangpo,
who conferred it on me.
With respect to the lineage for the Heart Drop teachings for meditating
on the stages of approach and accomplishment as a complete session of
practice, authored by Pema Karpo, this passed from the siddhā Orgyenpa
to Dawa Senge, [?] Senge,604 Pakpa Sönam Palwa, Götruk Chöje Drakpa
Jungne, the mahāsiddhā Gyatso Palwa, the mahāsiddhā Sönam Gyalpo of
Kharak, the Gyalwang Chöje, Ngawang Chökyi Gyalpo, Ngawang Drakpa
Gyaltsen, [75b] and Mipam Pema Karpo, after whom it is the same as in the
previous case.
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I. Minor Teachings
In the ninth case, that of the cycles of miscellaneous instructions:
The lineage for the transmission of blessings for the eighty-four mahāsiddhās passed from the eighty-four mahāsiddhās to both the ḍākinī Kilikilā
and Dharma Vaṃche, and from them to the siddhā Vīraprabhāsvara,
Paṇḍita Kamala, the siddhā Śavaripa, the great scholar Jikme Pal, the
translator Möndrup Sherap of Minyak, Rinchen and his son, Ratna Guru,
the siddhā Hūṃbar, Genpo Lhepa Jangchup Pal, Taktön Jedrakpa, Zhönu
Darma, Baktön Zhönu Tsultrim, Khen Sherap Dorje, Lama Delekpa,
Pakchok Sönam Dar, Martön Gyaltsen Özer, Kangyurwa Sherap Zangpo,
Nyukla Paṇchen, Trewo Chökyi Gyatso, the lord Kunga Drolchok, Chöku
Lhawang Drakpa, Jetsun Tāranātha, Gyaltsap Yeshe Gyatso, Nyingpo Taye,
Kunzang Wangpo, Tsewang Norbu, Kagyu Trinle Shingta, Trinle Yarpel,
Kunzik Chökyi Nangwa, and Vajradhara Pema Nyinje Wangpo, by whose
grace I received it.
The transmission of instructions for the Six Dharmas associated with
these siddhās is the same as for the 108 Instructions; and while the reading
transmission in former times for the more ancient manuals of instruction is
not clear, my lord guru Jamyang Khyentse received it from Zhalu Choktrul
Losal Tenkyong and then passed it on to me.
The lineage, including the reading transmissions, for the “six instructions
of Mitra”—including the empowerment for Jinasāgara, the six authorization
rituals,605 the authorization ritual for the guardian of these teachings Draklha
Gönpo, the six instructions, and the manuals—passed from the dharmakāya
Amitābha to the sambhogakāya Mahākaruṇika, the nirmāṇakāya Mitrayogi,
the great scholar Śrīputra, Minyak Drakpa Rinchen, Kuchor Drupwang,
Öpak Dorje, Trulzhik Chöpa Buddha Śrī, Khedrup Buddha Mangala, the
lord Pakpa Sangye, Öndrung Sangye Jungne, [76a] Pakpa Chökyi Gyalpo,
Chakra Ngawang Trinle, Pakpa Gyalwa Gyatso, Pakpa Chökyi Gyaltsen,
Gyara Tulku Lozang Tenzin Trinle, Drupwang Lozang Wangchuk, Zhiwa
Lha Gelek Gyaltsen, Pakpa Lha Jikme Tenpai Gönpo, the master emeritus
Pakpa Chokga of Chapdo, Lhatsun Yeshe Döndrup Gyaltsen, and the lord
Mañjuśrīghoṣa Khyentse Wangpo, who bestowed it on me.
As for the instructions for Finding Ease in the Nature of Mind, the advice
of mahāsiddhā Mitrayogi, the lineage passed from Vajradhara to the exalted
Avalokiteśvara, the bodhisattva Lodrö Rinchen, Tilo Sherap Zangpo, Rolpai
Dorje, the lord Mitrayogi, Tropu Lotsāwa Jampa Pal, Sönam Wangchuk,
Sönam Senge, Tseme Kyebu, Yangtsewa Rinchen Senge, Butön Rinchen
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Drup, Tukse Rinchen Namgyal, “the one named Chödrak Namkha,” Khechok
Candra Śrī, Trulzhik Tsultrim Gyaltsen, Kuzhang Khyenrap Chöje, Kunpang
Chökyi Nyima, Tsarchen Losal Gyatso, Jamyang Khyentse Wangchuk,
Pakchok Jampa Kalzang, Wangchuk Rapten, Sönam Chokdrup, Rinchen
Jampal, Lozang Khetsun, Jampal Tsultrim, Tenzin Trinle, Janglingpa Yeshe
Paljor, [76b] Rinchen Losal Tenkyong, and Jamyang Khyentse Wangpo,
who graciously conferred it on me. The reading transmission of the source
texts is the same as the above. The reading transmission for the manuals by
Tropu Lotsāwa is as in the case of the Tropu tradition of Mahāmudrā, while
in other cases the transmission from the respective author is as in the case
of the lineage of instruction.
Concerning the lineage for the three quintessential topics of the thorough
instruction for Avalokiteśvara, this passed from Mahākaruṇika to Lodrö
Rinchen, Tilopa, Lalītavajra, Mitrayogi, Tropu Lotsāwa, Sönam Wangchuk,
Sönam Senge, Rinchen Senge, Butön Rinchen Drup, Jangchup Tsemo,
Drakpa Gyaltsen, Chokle Namgyal, Jamyang Drakpa, Dawa Gyaltsen,
Khyenrap Chöje, Doring Kunpangpa, Tsarchen Losal Gyatso, Jamyang
Khyentse Wangchuk, Jampa Kalzang, Wangchuk Rapten, Sönam Chokdrup,
Neten Jamyang Drakpa, Gelek Gyatso, Jikme Wangpo, Könchok Gyaltsen,
Könchok Tenpa Rapgye, and the all-seeing Khyentse Wangpo, from whom I
received it. The reading transmission of the source texts is as in the case of
the Tropu Kagyu.
As for the Lakṣmī tradition of Avalokiteśvara, the lineage for the thorough
instruction passed from Avalokiteśvara to the bhikṣuṇī Lakṣmī, Śrībhadra,
Samādhibhadra, the Noble Lord, Yoltön Chöwang, Roktön, Tsitön, Zhartön,
Betön, Zhikpo Naljor, Kye Tokden, Sangye Ön, Dulzin Rinjang, Jangsem
Sönam Drakpa, Gyalse Tokme, Gyamapa, Lo Drakpa, Jangsem Kungyal,
Kunga Chokdrup, and Jetsun Drolchok, after whom it is the same as in the
case of the lineage of the 108 Instructions. The reading transmission for the
manual of instructions authored by Pema Karpo is the same as the previously described lineages of the Drukpa tradition.
The lineage for the thorough instruction in the “king’s tradition” passed
from Amitābha to Avalokiteśvara, Songtsen Gampo, Padmākara, Druptop
Ngödrup, [77a] Nyangral, Mikyö Dorje, Śākya Zangpo, Lhaje Gebum, Yeshe
Chok of Cham, Druptop Chugom, Tazhi Jadral, Jamyang Tsulchen, Tashi
Gyaltsen, Ku Bumpa, Norbu Zangpo, Zangpo Gyaltsen, Palden Sangye,
Ngawang Drakpa, Sherap Paljor, Kunga Drolchok, Natsok Rangdrol,
Tenzin Drakpa, Dongak Tenzin, Damchö Zangpo, Trinle Lhundrup, Terdak
Lingpa, Dharmaśrī, Rinchen Namgyal, Gyurme Dönden, Trinle Namgyal,
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Trinle Chödrön, and my omniscient guru Jamyang Khyentse, who conferred it on me.
With respect to the thorough instruction in the bodhisattva Dawa
Gyaltsen’s tradition, the lineage passed from Avalokiteśvara to Dawa
Gyaltsen, Zhang Kyitsa Öchen, Zhang Ukarwa, Nyangen Mepal, Rinchen
Özer, Zhang Drukdra Gyaltsen, Nur Chöpak, Gyalse Tokme, Gyamapa,
Lotsāwa Drakgyal, Könchok Gyaltsen, Kunga Chokdrup, and Jamgön Kunga
Drolchok, after whom it is the same as for the 108 Instructions.
The lineage of thorough instruction according to the Tsembu tradition
passed from Vajradhara to Nairātmyā, the siddhā Kantalipa, Kyiwo Lhepa,
Drakmarwa, Lhatsun Gönsarwa, Tukje Tsöndru, Chöje Sherap Bum, and
Gyalse Tokme, after whom it is the same as in the previous case. The lineage
through the Zhalu school is as described in the supplication to the lineage.
Concerning the thorough instruction according to the Kyergang tradition, the lineage passed from Avalokiteśvara to the mahāsiddhā Rāhula,
Dipaṃkara,606 Naktso Lotsāwa, Rongpa Sherap Gyaltsen, Chegom Sherap
Dorje, Kyergangpa, Nyentön, Sangye Tönpa, Tsangma Shangtön, Khyungpo
Tsultrim Gönpo, Ritrö Rechen, Shangpa Karpo Rinchen Gyaltsen, Sangye
Palzang, Namkha Gyaltsen, Gyagom Lekpa Gyaltsen, and Jetsun Kunga
Drolchok, [77b] after whom it is as in the case of the 108 Instructions. An alternate lineage passed from Amitābha to Avalokiteśvara, Rāhula, the Noble
Lord, Naktso, Chaksorpa, Sherap Tsultrim, Chegom, Kyergangpa, Nyentön,
Sangye Tönpa, Shangtön Gyaltsen Bum, Jampal Mönlam, Sönam Gyaltsen,
Sherap Zangpo, Nyukla Paṇchen Ngawang Drakpa, Chödrak Gyaltsen,
Namkha Wangchuk, Sangye Gyaltsen, Kunga Sönam, Sönam Wangchuk,
Sönam Chokdrup, Lozang Gyatso, Gendun Döndrup, Tenzin Trinle, Lozang
Chözin, Puntsok Gyatso, Lozang Döndrup, Ngawang Lozang, Kalzang
Tupten, Lozang Tenzin, Könchok Gyaltsen, Tenpa Rapgye, and Jamyang
Khyentse Wangpo, from whom I received it.
The lineage for the oral meditation transmission and instruction for the
Tangtong Gyalpo tradition of practice based on the six-syllable mantra
passed from Avalokiteśvara to the mahāsiddhā Tangtong Gyalpo, Kunpang
Chökyi Nyima, Kunga Drolchok, Tenzin Nyida Zangpo, Ngawang Nyima,
Sönam Wangchuk, Morchen Kunga Lhundrup, Sönam Chokdrup, Tenzin
Yeshe Lhundrup, Lozang Tenpel, Tenzin Khyenrap Tutop, and Jamyang
Khyentse Wangpo, from whom I received it. The reading transmission of the
ancient manuals is the same as above, and so also is the lineage for the guru
yoga practice from the direct lineage of Tangtong Gyalpo.
In the case of the tradition of Bodongpa on merging with the innate
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state of Mahāmudrā, the lineage passed from Vajradhara to Tilopa, Nāropa,
Marpa, Milarepa, Gampopa, Pakmo Drupa, Lingje Repa, Tsangpa Gyare,
Götsangpa, Yangönpa, Chenga Rinden, Zurpukpa, Nyak Tönpa, Sherap
Bumpa, Gyalse Tokme, Lochen Jangtse, Drakpa Gyaltsen, Bodong Paṇchen,
Drakpa Özer, [78a] Garwang Tenzin, “the one named Ratna,” Duchen
Rapgye, the “two brothers,” Namkhai Naljor, Jamyang Namgyal, Rikzin
Namgyal, Chöying Dechen Tsomo, and my guru Mañjunātha,607 from whom
I received it. According to the more direct lineage, the transmission passed
from Vajradhara to Nairātmyā, Virūpa, and Bodong Paṇchen, after whom it
is the same as above.
The extensive lineage for the seven-day practice of caṇḍalī passed from
Vajradhara to Śavaripa, Vibhūticandra, Chö Ö, Pak Ö, Butön, Lochen Jangtse, Drakpa Gyaltsen, and Paṇchen Chokle Namgyal. The more direct lineage was conferred on Paṇchen Jikme Drakpa by Vajrayoginī, and the extremely direct lineage was granted by Niguma to Rechen Paljor. These three
lineages then converged, and from Rechen they passed to the lord Mipam,
Namkha Lhundrup, Namkha Gyaltsen, Namkha Özer, Namkha Rinchen,
Namkha Gyalpo, Namkha Karpo, Namkha Drakpa, Duchen Rapgye, Jamyang
Gawa, Rinchen Zangpo, Gelek Gyaltsen, Kalzang Jamyang Namgyal, Rikzin
Namgyal, Chöying Dechen Tsomo, and my precious lord guru,608 from whom
I received it.
The lineage for the Sutra-Based Severance of the Sage passed from the
supreme mother Prajñāpāramitā to Śākyamuni, Paṇchen Chokle Namgyal,
Ngawang Drakpa, Chime Palzang, Sangye Lhundrup, and Namkha Özer, after whom it is the same as the lineage for caṇḍalī.
The lineage for instruction and reading transmission for Inserting a Stalk
of Grass, the transference of consciousness that constitutes the third Golden
Teaching of Bodong Rechenpa, passed from Vajradhara to Vajrayoginī, the
ḍākinī of timeless awareness Niguma, Rechen Paljor Zangpo, Dorje Denpa
Kunga Namgyal, Jamyang Jangchup Wangyal, Paṇchen Dewai Dorje,
Lhawang Trinle, Tsultrim Tashi, Trinle Namgyal, Jampa Tenpa Gyatso,
[78b] from both of them to Khenchen Lodrö Wangchuk, Chöwang Gyatso,
Namgyal Yarpel, from both of the latter two to Kunga Chöpel, Kunga Chödar,
Tenzin Tsultrim, and my omniscient and precious guru,609 from whom I received it. An alternative lineage passed from Rechen to Drigung Khenchen
Namgön Drimede, and from both of them to Gyatön Jangchup Wangyal,
after whom it is the same as before. In accordance with tradition, following
the instruction on the transference of consciousness, I also received the reading transmission for the “three Oṃ” dhāraṇī of longevity.
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With respect to the lineage for instruction on the transference of consciousness that the great Rongtön conferred on his mother, this passed
from Rongtön Sheja Kunzik to Namkha Palzang, Zöchenpa, Kunga Lekdrup,
Sheu Lotsāwa, Choklek Dorje, Khyenrap Tenzin Zangpo, Jampa Ngawang
Lhundrup, Kunga Lekpai Jungne, Losal Puntsok, Ngawang Kunkhyen, Jampa
Tenzin Trinle, Jampa Trinle Yönten, Jampa Tenzin Nyendrak, and Jamyang
Khyentse Wangpo, from whom I received it. The reading transmission for
the manuals is through the same lineage.
From the newer translation by Jonang Jetsun Rinpoche of the six modes of
personal transmission610 according to the mahāsiddhā Śāntigupta’s tradition:
1. The lineage for the teachings on the stage of development passed
from Vajradhara to Buddhaguhya, Dipaṃkarabhadra, Vaidyapāda, and
Buddhaśrīśānti; alternatively, it passed from Buddhajñāna to Padmākara,
Ratnaśīla, Kāyastha the Elder, Durhari, Vaidyapāda, and Avadhūtipa. These
lines then converged as one lineage passed to Ratnākaragupta, Abhayākara,
Puṇyākaragupta, Daśabalaśrī, Vajraśrī, Dharmaśrībhadra, Buddhakīrti,
Ratnakīrti, Ratīgupta, and the glorious lord protector of beings Śāntigupta.
2. The lineage for Mahāmudrā passed from Vajradhara to Saraha,
Nāgārjuna, Śavaripa, Lūipa, Darikapa, Diṅgipa, Antarapa, Tilopa, Ḍombipa,
Kusālipa, [79a] Asitaghana, Jñānamitra (or, alternatively, from the powerful lord Śavaripa, Maitrīpa, Gangādhari, Jñānamitra), and Śāntigupta.
3. The lineage for caṇḍalī passed from the Vajra Queen to the glorious black dharmapāla Virūpa, Vyāḍhalipa, Kusālipa (or, alternatively,
from Virūpa to Ḍombipa, Caṇḍalīyogi, Ratīvajra, Kṛṣṇacārin, Singhalima,
Dūrjayacandra, Rāhulavajra, Danaśrī, Sauripa, Kusalībhadra, Asitaghana,
Jñānamitra), and Śāntigupta.
4. The lineage for utter lucidity passed from Vajradhara to Paramāśvapāda, Vīnasa, Yogicintama, Ghaṇṭapāda, Lavapa, Indrabhūti, Bālapāda,
Kṛṣṇacārin, Guhyapa, Antarapa, Tilopa, Nāropa, the sublime and glorious
Ḍombipa, Kusālipa (or, alternatively, from Antarapa to Kṛṣṇacārin the
Younger, Bhūhari, Bhūvamatimat, Kusālibhadra, Asitaghana, Jñānamitra),
and Śāntigupta.
5. The lineage for karmamudrā passed from Vajradhara to Indrabhūti,
Sukhalalitā, Padmavajra, Saukarika, Saroruhapāda, Indrabhūti the Younger,
Jalandharipa, Kāṇhapa, Pariṇāyaka, Amṛtavajra, Kusālipa (or, alternatively,
from Indrabhūti to Padmākara, Kusāli the Elder and Younger, Jñānamitra),
and Śāntigupta.
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Lineage Successions 171
6. The lineage for miscellaneous pith instructions passed from Vajradhara
to Carpaṭipa, Vyālipa, Kokiṭipa, Machandra, Gaurakṣa, Kāṇiripa, Nāgopa,
Kumbhakāranātha, Okornātha, Rātigupta, and Śāntigupta.
From the mahāsiddhā Śāntigupta these passed to his most excellent
students Dīnakara and Gombhiramati, and then from the three of them
the lineages were received by their three heart sons Buddhaguptanātha,
Ativajra, and Nirvanaśrī. It was from the three of them that Jetsun
Drolwai Gönpo611 received the transmissions. Both Yeshe Gyatso and
Rinchen Gyatso then received them from him. The lineages then passed
successively to Lodrö Namgyal, Ngawang Trinle, Kunzang Wangpo, [79b]
Kunga Namgyal, Ngawang Gyaltsen, Drupchen Drime, and Karma Ösel
Gyurme, from whom I received them. The reading transmissions for the
Indian source texts and the manuals of instruction were the same as the
above lineages.
The lineage for instruction and reading transmission concerning the
five stages of advice on extracting the vital essence of flowers passed
from Vajradhara to Vajrayoginī to Dampa Sangye, after which it passed
successively to Minyak Ringyal, Retön Lodrö Tsungme, Lama Tsewangpa,
Nering Gyaltsen Rinchen, Kunga Delek, Gendun Gyatso, Sönam Drakpa,
Sönam Gyatso, Namkha Gyaltsen, Tashi Gyaltsen, Jamyang Drakpa, Lozang
Gomchung, Nyangtsang Ngawang Tenpai Nyima, Namkha Senge, Jamyang
Sherap, Ngawang Samdrup, Könchok Gyaltsen, Döndrup Gyaltsen, and my
precious guru Mañjunātha,612 from whom I received it.
The lineage for instruction and reading transmission concerning advice
on extracting the vital essence of water passed from Śrīheruka613 to Saraha,
Dampa Sangye, Dampa Kunga, Dampa Charchen, Kodrakpa, Rutön Shenyen,
Dharmaśrī, Rangjung Dorje, Gyaltsen Palzang, Tsultrim Palden, Palden
Döndrup, the Gyalwang Chöje, Mangala, Sherap Gyatso, Ensapa Lozang
Döndrup, Sangye Yeshe, Dharmadhvaja,614 Könchok Gyatso, Könchok
Yarpel, Tangka Ngödrup Gyatso, Lozang Chokdrup, Lozang Chöpel,
Ngawang Samdrup, Könchok Gyaltsen, Döndrup Gyaltsen, and my guru
Mañjunātha,615 who transmitted it to me.
As for the lineage for instruction and reading transmission concerning
the pith instructions on extracting the vital essence of stones, this passed
from Vajradhara to the ḍākinī Niguma, Bodong Chokle Namgyal, Rechen
Paljor Zangpo, Sangye Zangmo, Rinchen Gyalpo, Pema Garwang, Drakpa
Özer, Rapjam Chöje, Jamyang Rinchen, [80a] “the one named Ratna,”
Duchen Rapgye, Jamyang Gawa, Rinchen Zangpo, Jikme Namgyal, Kalzang
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172 The Catalog
Jamyang, Dharmabhadra,616 Rinchen Lhundrup, Döndrup Gyaltsen, and my
guru Mañjunātha,617 who transmitted it to me.
With respect to the concluding teachings:
In the case of the authorization ritual for the white form of Amitāyus
according to the tradition of the mahāsiddhā Mitrayogi, the lineage passed
from the ḍākinī Devaḍāki to Mitrayogi, Buddhaśrī, Chaklo Drachom,
Teu Rapa Darjung, Chak Nyima Pal, Ladrangpa Zhönu Gyaltsen, Lodrö
Pal, Zangpo Pal, Nyima Gyaltsen, Sönam Paljor, Gyaltsen Özer, Chöje
Namkhapa, Chaklo Rinchen Chögyal, Dakchen Ngagi Wangchuk, Jetsun
Kunga Drolchok, Khenchen Lungrik Gyatso, and Jetsun Tāranātha, after
whom it is the same as for the practice of Kālacakra in union with consort
and other such lineages.
The transmission of Tepupa’s direct lineage of the seven-day practice
of a sādhana for longevity passed from Amitāyus to the Queen of Siddhās,
Tepupa, Rongtön Kunrik, Namkha Palden, Kunpang Chöje, Tsarchen,
Jamyang Khyentse Wangchuk, Lapsum Gyaltsen, Wangchuk Rapten, Sönam
Chokdrup, Ngawang Lhundrup, Morchen, Lekpai Jungne, Jampal Dorje,
Kunga Palzang, Kunga Jampal, and my guru Mañjunātha,618 who bestowed
it on me.
The lineage for the nine-deity mandala of Uṣṇīṣavijayā passed from the
Lord of Sages to Maitreya, Asaṅga, Vasubandhu, Bhavyakīrti, Śīla Akaramati,
Vairocanarakṣita, Abhayākara, Bari Lotsāwa, Sachen Kunga Nyingpo,
Sönam Tsemo, Drakpa Gyaltsen, Sakya Paṇchen, Chögyal Pakpa, Zhang,619
Drakpukpa, Lama Dampa, Tekchen Chöje, Kaṃ Gönpawa,620 Paṇchen Śākya
Chokden, Drakkar Sempa, and Doringpa Kunga Gyaltsen; alternatively,
from Lama Dampa [80b] it passed to Paldenpa, Sharchen, Ngorchen, Guge
Paṇchen, Lowo Khenchen, the lord Kunga Drolchok, and Doringpa. It then
passed to Tāranātha, after whom it is the same as in the previous case. In
addition, from Ngorchen the reading transmission of the ritual for making
one thousand offerings to Uṣṇīṣavijayā, authored by Jetsun Rinpoche, is the
same as the general lineage for his collected works.
The lineage for the extraordinary authorization ritual of the white form
of Cintamāṇicakra Tārā,621 of sixfold rays of light, passed from the venerable
Tārā to Vāgīśvarakīrti, Vajrāsana, Bari Lotsāwa Rinchen Drak, Lenakpa,622
Drepa,623 the incomparable Dakpo Rinpoche, Tsultrim Nyingpo, Dakpo
Dulzin, Drigung Lingpa, Damchö Lingpa, Chökyi Tsultrim, Lhalungpa,624
Toknepa, Chökyi Wangchuk, Jangchup Zangpo, Tashi Namgyal, Sönam
Lhawang, Palden Gyaltsen, Dakpo Chokle Namgyal, Tsarchen Losal Gyatso,
and Jamyang Khyentse Wangchuk. From him three masters received it, that
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Lineage Successions 173
is, Lapsum Gyaltsen, Sönam Chöpel, and Rinchen Tashi Gyaltsen. From
these four, “father and sons,” Wangchuk Rapten received the lineage and it
passed to Sönam Chokdrup, Jampa Ngawang Lhundrup, Kunga Lhundrup,
Lekpai Jungne, and Kunga Lodrö, from whom both Namkha Chime and
Kunga Khedrup Wangpo received it. They in turn both passed it to Jampa
Kunga Tenzin, and then it passed to Jamyang Khyentse Wangpo, and from
him to me.
As for the lineage that maintained the experientially based method of
teaching that is the extraordinary instruction for the white form of Cintamāṇicakra Tārā, down to Tsarchen this is the same as for the authorization ritual above. From him it passed to Jamyang Khyentse Wangchuk,
Wangchuk Rapten, Sönam Chokdrup, Rinchen Jampal, Losal Tenzin, Kunga
Lodrö, Kunga Khedrup Wangpo, Jampa Kunga Tenzin, and my omniscient
guru,625 by whose grace I received it.
In the case of the reading transmission for the concise summary of the
practical methods for the white Tārā, authored by Kunga Lodrö, [81a] from
the author onward this is as in the case for the 108 Instructions.626 As for the
reading transmission for the manual of instructions authored by Ngawang
Lekdrup, this passed from him to my lord guru Mañjunātha, and from him
to me.
With respect to the authorization ritual uniting the three deities of longevity in one practice, the lineage is subsumed within the former cases. The
ritual for honoring the three deities of longevity is an example of one of the
texts included in The Treasury of Precious Instructions that were authored by
my omniscient and all-seeing lord guru, Jamyang Khyentse Wangpo; I received the transmissions for all of these texts—the instruction manuals and
so forth—from my guru himself.
J. 108 Instructions of the Jonang Tradition
The transmission for the 108 Instructions of the Jonang tradition is as clearly set forth in the supplications to the lineages. The lineage for the threefold
reading of the texts as a combination of reading transmission and instruction,
which is a supplement added by Jetsun Rinpoche,627 passed from the venerable Kunga Drolchok to Lungrik Gyatso, Kunga Nyingpo,628 Rinchen Gyatso,
Nyingpo Taye, and Kunzang Wangpo, from whom both Tsewang Norbu and
Kunga Namgyal received it. From both of them it passed to Chökyi Jungne,
Karma Gyurme, Tsewang Norbu Pema Tashi, and Pekar Tulku Palden Dorje
Mipam Chökyi Gyalpo, from whom I received it.
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174 The Catalog
As for the lineage for the detailed method of instruction, this passed from
Jetsun Kunga Drolchok to Chöku Lhawang Drakpa, Jetsun Drolwai Gönpo,
Jetsunma Trinle Wangmo (also known as Rinchen Dorjema), Gyaltsap
Rinchen Gyatso, Jikje Drupa Nyingpo Taye, Chöje Kunzang Wangpo, Rikzin
Tsewang Norbu, Chöying Rangdrol, Kunzang Chöjor, Lozang Tutop, Nyima
Chöpel, Rinchen Losal Tenkyong, and Jamyang Khyentse Wangpo, in whose
presence I received the entire 108 Instructions over a period of three years,
during which time he ensured that I gained experience in these to a consummate degree. When we requested these instructions, he first gave a concise
presentation using a structural analysis. He then explained in detail each of
the source manuals of instruction for which the reading transmission of the
text existed. [81b] Finally, he provided a summary using the sources for the
108 Instructions, so that the transmission was precise and extensive.
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To sum up, it was on the strength of the motivation of the ancestral kings—
beings who were emanations—that the sun of the Victorious One’s precious
teachings first shone here in the Land of Snows. During that initial period,
through the kindness of the second Buddha Padmākara, the great scholar
Vimalamitra, the great translator Bairotsana, and others, the lineage of attainment based on the three yogas first appeared. From that time until the
great Jetsun Tāranātha later received the personal transmissions of advice
from the powerful lord among siddhās Śāntigupta, major and minor systems
of advice appeared throughout these earlier and later periods—advice concerning the practical application of general and specific principles of the
sutras and tantras. In the case of each of these systems, those of the highest
degree of acumen and good fortune could gain the state of primordial unity
that requires no more training in a single lifetime; those of an intermediate degree could awaken in their ongoing experience the manifest states
of realization associated with the paths and levels, to whatever extent was
commensurate with their faith and diligence; and even those of a lesser degree underwent a gradual maturation in their ongoing experience, so that
through a succession of lifetimes they attained the state of complete freedom. The scriptures and historical records attest to these facts.
Even to forge some connection with such teachings closed the doorway to
rebirth in samsara and lower states of existence, while planting the seeds of
liberation and enlightenment in one. But while such inconceivable enlightened activity manifested to a marvelous and superb extent, from the point
of view of this country of Tibet the periods of “fruition” and “attainment”
have successively passed away, so that the somewhat superficial presence
of the teachings of the scriptures has become predominant and we are on
the point of passing into the period of “mere outer signs.” It is due to such
Colophon
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176 The Catalog
events that even those who uphold the lineages of practice engage in rote
repetition of the theory underlying that practice and are caught up in distractions involving the eight mundane values. In the case of the majority of
the most exalted lineages of accomplishment, even the mere uninterrupted
reading transmissions for the texts have become rare and are on the point of
vanishing altogether.
In such times as these there appeared one who is an expression of the
playful dance of the spiritual king Tsangpa Lhayi Metok629 himself taking
conscious rebirth in order to stir the embers of the teachings—the omniscient and all-seeing Jamyang Khyentse Wangpo, a true master of the seven
modes of personal transmission. [82a] Through his kindness I have enriched
myself with the good fortune of hearing most of the teachings that still exist
in Tibet—all the primary sources and advice from the more ancient and
more recent schools of the secret mantra approach, primarily those of the
eight great mainstream lineages of accomplishment. In coming to appreciate
the integrity of each of these traditions without any sectarian prejudice, I
have felt the lotus of my faith blossom in an unbiased way, and I am therefore unsullied by any stain of rejecting the teachings. I have taken as my
guiding principle such words as those of the omniscient Dolpo Sangye, who
said:
In all lifetimes, may I shoulder
the great responsibility of teachings.
And even if I am unable to take on that great challenge,
may I at least have concern
that the teachings might otherwise wane.
To me, these lines mean that even though I consider myself incapable
of actually benefiting the teachings, due to my hopes that their ongoing
transmission will not be interrupted, I have exerted myself greatly to request these teachings from holy masters who uphold these lineages and
have gathered all the most important texts—sources for empowerment and
instruction—in this series of volumes. In this way, I pray again and again
that henceforth those holy people who truly hold these precious teachings
in their hearts may ensure ongoing enlightened activity on a vast scale,
upholding and protecting and spreading teachings through explaining, listening to, and practicing them; for to do so will fulfill the intentions of victorious ones and their heirs.
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Colophon 177
Oṃ svasti siddhi jayantu [May all that is auspicious be
realized!]
The source of all limitless virtue and excellence, that of
conditioned existence and the peace of nirvana,
lies solely in the precious teachings of victorious ones;
and the very essence of those teachings is the Vajrayāna approach
of secret mantra,
the appearance of which is as difficult to ensure as that of the
udumvara flower.
Like the concentrated butter that is churned from milk,
this treasury of profound advice is the quintessence of the sutras
and tantras.
Deriving from the pith instructions of the tantras and
accomplished masters,
this is the unrivaled distillation of the purest precious gold,
the refined essence of the intent of victorious ones and their heirs,
[82b]
the path left by the most powerful masters among the siddhās,
the lifeblood of the hearts of hundreds of thousands of ḍākinīs,
and the most sublime splendor of all that is rare in this world.
Like a pauper who cannot recognize the value of a precious gem,
fools cannot distinguish the varieties of profound teachings,
but for those with the discerning eye of spirituality without
prejudice,
this is a great treasury of gems that brings delight.
Since I am truly lacking in the qualities found in the lives of holy
ones,
I am not worthy as the source of this sublime collection of
teachings;
rather, it has been accomplished due to my previous aspirations
and completely sincere altruistic intent
and on the strength of the compassion of my gurus, who are
buddhas.
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178 The Catalog
Group chanting, ritual music and dance, and so forth,
though pleasing to the eye, are unable to provide any lasting
support.
Even with scripture and reasoning, explanations and debates,
intellectual investigations, and belief systems,
one cannot behold the true way in which things abide, and
enlightenment remains merely an idea in the mind.
But if one has put the tradition of any of these approaches into
practice,
this will certainly bring one to the sublime state of primordial
unity in a single lifetime;
and just as a piece from a bolt of brocade is still a precious thing,
to practice to even a slight degree accomplishes something of
great purpose.
Therefore, to say nothing of the major traditions of advice and
instruction,
a consummate practice of even one of the minor traditions
will utterly uproot the vicious cycle of conditioned existence
and ensure ongoing well-being and the spontaneous
accomplishment of the two kinds of benefit.
Misappropriating the commands, broadcasting the secrets—
any errors I have committed out of my confusion
I acknowledge in the presence of my gurus and victorious ones
and their heirs.
May I be granted absolution and my ongoing experience become
pure!
Training in the footsteps of victorious ones and their heirs,
I dedicate the virtue amassed throughout the three times, as
evidenced by this completely positive undertaking,
so that the conduct of enlightenment may be completely perfected
and all beings, equal to space in their extent, may attain
enlightenment.
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Colophon 179
May the pillar of immortal life force stand utterly firm,
may we always enjoy the full bloom of the youth of well-being
free of illness,
and may our lives and our spiritual practice reach consummation
together,
so that the sublime kāya of timeless awareness, the state of
primordial unity, becomes fully evident!
Although we lack the good fortune for freedom in this lifetime,
immediately upon our passing, may the perception of a pure state
arise. [83a]
May we be miraculously reborn in a lotus in the realm of supreme
bliss,
behold a buddha’s face, and receive the sublime prophecy of our
own enlightenment!
With a firm resolve to become free of conditioned existence,
may I and all beings without exception, who are equal to space in
their extent,
arouse sublime bodhicitta where we have not yet aroused it,
and may it be stable once aroused and flourish more and more!
May doorways to rebirth in inferior states without freedom for
spiritual practice be closed;
may we gain noble working bases in higher states endowed with
seven attributes;
may we be taken into the care of authentic spiritual mentors;
and may we bring to consummation the three completely pure
higher trainings!
May obstacles not occur in our practice of the sacred Dharma;
may our goals be realized in accord with the Dharma, just as we
wish;
may we bring to consummation spiritual practice that focuses on
its quintessential purpose;
and may buddhahood, with its twofold benefit, be spontaneously
accomplished in this single lifetime!
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180 The Catalog
May we be aware of the machinations of the māras and be able to
avoid them;
may we be totally freed from the confining bonds of the eight
mundane values;
may the very foundations of our perceptions based on dualistic
confusion be destroyed;
and may we swiftly gain the ongoing state of primordial being!
May the precious teachings of victorious ones, the source of
benefit and happiness,
never wane but spread and flourish;
may the lotus feet of the sublime beings who uphold the teachings
stand firm;
and may the enlightened activities of teaching, practice, and good
works increase!
May all the limitless forms of life gain respect for the teachings;
may those who follow the teachings strive to honor the teachings;
and may the upholding, protecting, and promulgating of the
teachings
ensure that the teachings of victorious ones spread throughout all
reaches of the earth!
The three yogas, and especially the Great Perfection,
the pinnacle approach of fourfold effortless freedom—
may these teachings of the Early Translation school spread
throughout the entire world,
and may the pit of the three realms of samsara be dredged from
its depths!
Upholders of the flawless view and conduct
of the incomparable Noble Lord and of Tsongkhapa—
may the older and newer traditions of the Kadampa flourish
so that the teachings of the Sage may blossom like a summer
garden!
The oral transmission of the Glorious Protector of the Dharma630—
the instructions of the Path with the Result and so forth—
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Colophon 181
may the traditions of the masters of these secret teachings, of
Sakya, Ngor, and Tsarpa, [83b]
be a sun that shines unobscured!
A unique wellspring of siddhās in the Land of Snows
is the Kagyu lineage of the incomparable Dakpo, the four primary
and eight secondary schools, which are the current of mighty river
of the lineage of accomplishment.
May this flow without interruption, filling the world with siddhās!
With its lineage of seven successive precious masters and its vajra
verses
untainted by ordinary immature minds but resplendent with
blessings,
may the Golden Teachings of the glorious Shangpa Kagyu
cover the surface of the earth, liberating countless beings!
The Pacification of Suffering of the one father Dampa
and the Object of Severance of the one mother Lapdrön—
may these clouds of dharma, which radically cut off self-centered
fixation,
fill the vault of space, sheltering all beings in times of
degeneration!
The vital essence of the enlightened minds of powerful masters of
the ten levels of realization
is the consummate meaning of the tantras; may the two traditions
Jonang and Zhalu, the personal transmissions
of the theory and practice of the original buddha,
blaze in a hundred directions as lamps to illuminate the teachings!
If one meditates on the oral transmission of the Vajra Queen—the
stages of approach,
accomplishment, and so forth—this ensures swift attainment of
the fruition.
May all the traditions of advice that derive from this authentic
lineage
spread and flourish without waning, until the very end of
existence!
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182 The Catalog
Their appearance throughout the three times as difficult to ensure
as that of the udumvara,
the teachings of the Vajrayāna are extolled to the utmost.
Their very essence is not to be found anywhere but in this
collection,
and so may we gain an appreciation of their rare and marvelous
nature!
Trusting in the dharma as giving purpose to all connected with it,
like someone abjectly poor finding food and drink,
may we seek it with faith and put it into practice
so that something truly meaningful can result, in the short term
and ultimately!
In the universe as a whole and in this world in particular,
may all the flaws amassing in these times of degeneration subside;
may virtue, excellence, and prosperity grow as in the golden age;
and may all beings be endowed with sublime  bodhicitta!
May all become worthy recipients of the supreme and profound
secrets;
may all pursue their spiritual practice with diligence, so that the
manifest realizations of the paths and levels
are perfected in their ongoing experience without any difficulty;
and may all attain the level of Vajradhara in a single lifetime!
Through this virtue may I, from lifetime to lifetime,
accomplish all the aspirations and deeds of victorious ones of the
three times and their heirs
and have the good fortune to uphold and master [84a]
the sacred Dharma of scripture and realization in its entirety!
Due to the motivation, aspiration, and power of the sublime Sage,
the quintessence of the Vajrayāna, the very core of the teachings,
arose as the glory of beings who are difficult to guide;
may there be the auspiciousness of these teachings spreading,
flourishing, and lasting long!
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Colophon 183
Due to the mighty river of nectar—the immaculate and
utterly positive lineages of accomplishment—flowing in an
uninterrupted stream across the vast surface of the earth,
may all limitless beings, wearied on the path of conditioned
existence, be relieved of the anguish of their afflicted states
and cleave to the life force of liberation, utterly stable in the
very essence of the vajra state of being.
May they engage in the uncontrived conduct ensuring that
Mahāmudrā—the supremely blissful state of sublime
primordial unity—becomes fully evident, so that the lovely
citadel of the enjoyment of space is filled.
May those who have reached the state of bliss in the empire of the
four kāyas liberate beings, who are equal to space itself in their
extent, through the deeds of buddhahood.
May the splendor of this auspiciousness always blaze!

This concludes my account of the contents of, and a brief summary of the
lineages associated with, The Treasury of Precious Instructions, which constitutes an excellent summary simply of the sources—empowerments that mature and instructions that liberate—for those teachings that definitely exist
at present in the Land of Snows, having come here as the eight great mainstream lineages of accomplishment and the more exalted among the miscellaneous methods of instruction. It was composed by me, Karma Ngawang
Yönten Gyatso Trinle Kunkhyap Palzangpo, also known as Gyalwai Se Lodrö
Tayepai De, who has entered the doorway of the teachings of both the second Buddha, Guru Padmākara, and the perfect Buddha (that is, the Karma
Kagyu); who guards the pledge to uphold the teachings of the Sage lifetime
after lifetime without sectarian bias; and who engages in the conduct of a
yogi in places of solitude with no fixed purpose. This text was completed at
Kunzang Dechen Ösel Ling, the retreat center of Śrī Devīkoti Tsadra Rinchen
Drak, the hermitage associated with Palpung Tupten Chökhorling, the great
monastic seat of the Kagyu school in the eastern region of Tibet. May virtue
and excellence flourish!
|collection=gdams ngag mdzod
|collectiontib=གདམས་ངག་མཛོད་
|author='jam mgon kong sprul
|authortib=འཇམ་མགོན་ཀོང་སྤྲུལ་
|authoralternatename='jam mgon kong sprul blo gros mtha' yas pa'i sde
|authoralternatenametib=འཇམ་མགོན་ཀོང་སྤྲུལ་བློ་གྲོས་མཐའ་ཡས་པའི་སྡེ་
|associatedpeople='jam mgon kong sprul blo gros mtha' yas pa'i sde
|printer=Jayyed Press, Ballimaran, Delhi-6
|publisher=Shechen Publications
|place=New Delhi
|year=1999
|volwylie=jo nang khrid brgya dang dkar chag brgyud yig
|volnumber=18
|VolumeLetterTib=ཚ་
|textnuminvol=013
|totalpages=166
|totalfolios=84
|pagesinvolume=381-547
|beginfolioline=1a1
|endfolioline=84a7
|linesperpage=7 (2 pages of 5)
|pechatitleinfo='''Title Page (ཁ་ཤོག་):'''
:*Line 1: ༄༅། སྒྲུབ་བརྒྱུད་ཤིང་རྟ་ཆེན་པོ་བརྒྱད་ཀྱི་སྨིན་གྲོལ་སྙིང་པོ་ཕྱོགས་གཅིག་བསྡུས་པ་གདམས་ངག་རིན་པོ་ཆེའི་མཛོད་ཀྱི་དཀར་ཆག་བཀྲ་ཤིས་གྲགས་པའི་རྒྱ་མཚོ་ཞེས་བྱ་བ་བཞུགས་སོ༎ ༎
:::@#/_sgrub brgyud shing rta chen po brgyad kyi smin grol snying po phyogs gcig bsdus pa gdams ngag rin po che'i mdzod kyi dkar chag bkra shis grags pa'i rgya mtsho zhes bya ba bzhugs so//_//
:*Left side print: ཚ དཀར་ གཅིག་ ཆག་
::: tsha dkar gcig chag  
:*Right side print: 381
::: 
'''First Page Title(s):'''
:*བོད་སྐད་དུ། No title
::: 
'''Description of pages:'''
*'''Side A:''' 
:*གཡོན་:  ཚ དཀར་ (གྲངས་ཀ་) ཆག་
::Left:  tsha dkar (tibfolio#) chag 
:*གཡས་:  གདམས་ངག་མཛོད་ཁྲིད་ཕྲིན་སྐོར་
::Right: gdams ngag mdzod khrid phrin skor 
*'''Side B:'''
:*གཡོན་:  བརྒྱུད་ཡིག་
::Left: brgyud yig 
:*གཡས་:   #
::Right:  #
|partialcolophonwylie=de ltar gangs can ljongs su byon pa'i sgrub pa rgyud shing rta chen po brgyad dang khrid tshul thor bu khyad par 'phags pa rnams las deng sang rgyun bzhugs nges pa rnams kyi smin grol rtsa ba tsam legs par bsdus pa gdams ngag rin po che'i mdzod kyi dkar chag dang brgyud pa mdor smos pa 'di'ang sangs rgyas gnyis pa gu ru pad+mA ka ra dang rdzogs pa'i sangs rgyas dpal karma bka' brgyud kyi bstan pa'i sgor zhugs shing thub bstan ris su ma chad pa skye ba nas skye bar 'dzin pa'i g.yar dam 'chang ba/_dben khrod rnams su gtad med kyi rnal 'byor spyod pa karma ngag dbang yon tan rgya mtsho phrin las kun khyab dpal bzang po'am rgyal ba'i sras po blo gros mtha' yas pa'i sdes/_mdo khams bka' brgyud kyi gdan sa chen po dpal spungs thub bstan chos 'khor gling gi yang dben shrI de bI ko TI tsA 'dra rin chen brag gi sgrub gnas kun bzang bde chen 'od gsal gling du bgyis pa dge legs 'phel//
|partialcolophontib=དེ་ལྟར་གངས་ཅན་ལྗོངས་སུ་བྱོན་པའི་སྒྲུབ་པ་རྒྱུད་ཤིང་རྟ་ཆེན་པོ་བརྒྱད་དང་ཁྲིད་ཚུལ་ཐོར་བུ་ཁྱད་པར་འཕགས་པ་རྣམས་ལས་དེང་སང་རྒྱུན་བཞུགས་ངེས་པ་རྣམས་ཀྱི་སྨིན་གྲོལ་རྩ་བ་ཙམ་ལེགས་པར་བསྡུས་པ་གདམས་ངག་རིན་པོ་ཆེའི་མཛོད་ཀྱི་དཀར་ཆག་དང་བརྒྱུད་པ་མདོར་སྨོས་པ་འདིའང་སངས་རྒྱས་གཉིས་པ་གུ་རུ་པདྨཱ་ཀ་ར་དང་རྫོགས་པའི་སངས་རྒྱས་དཔལ་ཀརྨ་བཀའ་བརྒྱུད་ཀྱི་བསྟན་པའི་སྒོར་ཞུགས་ཤིང་ཐུབ་བསྟན་རིས་སུ་མ་ཆད་པ་སྐྱེ་བ་ནས་སྐྱེ་བར་འཛིན་པའི་གཡར་དམ་འཆང་བ། དབེན་ཁྲོད་རྣམས་སུ་གཏད་མེད་ཀྱི་རྣལ་འབྱོར་སྤྱོད་པ་ཀརྨ་ངག་དབང་ཡོན་ཏན་རྒྱ་མཚོ་ཕྲིན་ལས་ཀུན་ཁྱབ་དཔལ་བཟང་པོའམ་རྒྱལ་བའི་སྲས་པོ་བློ་གྲོས་མཐའ་ཡས་པའི་སྡེས། མདོ་ཁམས་བཀའ་བརྒྱུད་ཀྱི་གདན་ས་ཆེན་པོ་དཔལ་སྤུངས་ཐུབ་བསྟན་ཆོས་འཁོར་གླིང་གི་ཡང་དབེན་ཤྲཱི་དེ་བཱི་ཀོ་ཊཱི་ཙཱ་འདྲ་རིན་ཆེན་བྲག་གི་སྒྲུབ་གནས་ཀུན་བཟང་བདེ་ཆེན་འོད་གསལ་གླིང་དུ་བགྱིས་པ་དགེ་ལེགས་འཕེལ༎
|ringutulkunote=The Content of the Treasury of Instructions, the Essence of the Empowerments and Instructions of the Eight Practice Lineages Collected Together Called "The Ocean of Auspicious Waves".
|chokyigenre=Instruction manual
|dkarchaggenre=dkar chag brgyud yig
|keywords=dkar chag; brgyud yig
|tbrc=[http://tbrc.org/link?RID=W23605 VolumeI1CZ3980]
|tbrccontents=Explanation of the eight practice lineages
|tibvol=tsha
|topic=Instruction manual
|tibcategory=dkar chag brgyud yig
|pechaside1=dkar chag
|pechaside2=brgyud yig
|fulltibtext=<span class=TibUni18>[[གདམས་ངག་རིན་པོ་ཆེའི་མཛོད་ཀྱི་དཀར་ཆག་ ་ ་ ་|སྒྲུབ་བརྒྱུད་ཤིང་རྟ་ཆེན་པོ་བརྒྱད་ཀྱི་སྨིན་གྲོལ་སྙིང་པོ་ཕྱོགས་གཅིག་བསྡུས་པ་གདམས་ངག་རིན་པོ་ཆེའི་མཛོད་ཀྱི་དཀར་ཆག་བཀྲ་ཤིས་གྲགས་པའི་རྒྱ་མཚོ་]]</span>
}}
<onlyinclude>
= Tibetan Text =
{{ {{#show: {{FULLPAGENAME}} |?titletib#}} }}

= Wylie Text =
WYLIE TEXT WILL APPEAR HERE

= Translation =
This page has not been formatted and is intended for search purposes only.  For a readable version, download a PDF of the full translation, [[Media:Barron, Richard, trans 2013 The Catalog of The Treasury of Precious Instructions by Jamgon Kongtrul Lodro Taye Tsadra Foundation.pdf|Barron, Richard, trans 2013 The Catalog of The Treasury of Precious Instructions by Jamgon Kongtrul Lodro Taye Tsadra Foundation.pdf]].


An Ocean of Auspicious Renown: The Catalog of The Treasury of Precious Instructions

[1b]
I pay homage to, and take refuge in, the glorious, holy masters—my primary gurus and those of the lineages. Embodiment of timeless awareness, with consummate mastery of
the noble state of wisdom, utterly transcending the limitations
of conditioned existence and mere quiescence;
immutable enlightened speech, amassing the clouds of
sambhogakāya through unconditional love to let fall a rain of
nirmāṇakāya emanations;
enlightened mind, profound and lucid, emerging victorious in the
battle with samsara through nonconceptual power, and cutting
through the bonds of dualistic fixation:
I bow to the guru, Vajrasattva in actuality—sovereign lord of the
hundred families of inconceivable secrets.
Foundation from which emerges the entire vast range of mandalas
without exception,
actuality of evaṃ and source of mantra and tantra—
since the sublime secret delights in the dance of supreme bliss,
you who create and enjoy the display, together with those in the
lineages, grant us your blessings!
Like the splendor shining from the sun that gives us the day,
whatever is excellent in the realms of conditioned existence and
the peace of nirvana
all comes always from the three precious Jewels,
Homage and so I revere them as my refuge, with faith born of informed
appreciation.
Through the inconceivable enlightened activities of the learned
and accomplished,
the teachings based on scripture and realization spread completely
in the holy country and in Tibet;
I offer the flower of praise, extolling the life examples
of those in the great mainstream lineages of sutra and tantra who
spread those teachings. [2a]
Peaceful and passionate and blazing with intense wrath,
a single reality with numerous expressions, guiding those difficult
to guide—
O chosen deities, engaging in the dance of innate compassion,
grant us the attainments that bring our wished-for goals to
consummation.
Moving through the space of timeless awareness, delineating right
from wrong,
O ḍākinīs of the three places, O oath-bound guardians and
dharmapālas,
be heedful of our exacting pledge and determine the
circumstances for lenience:
annihilate what causes hindrances and nurture the fortunate!
Renowned throughout the Land of Snows
are the eight great mainstream lineages of accomplishment and
those who followed them;
I open here the great gateway to a marvelous treasury, never
before seen,
in which the riches of all manner of profound instructions are
included in their entirety.
The great Treasury of Precious Instructions (gDams ngag rin po che’i mdzod)
gathers together in a single collection countless profound means of accomplishment that constitute the distilled essence of all the sacred Dharma, the
teachings of the buddhas: the means that include, in their entirety, all the
limitless stages for practically applying the profound import found in the
sutras and tantras; that are easy to implement yet accommodate the minds
of those of the three degrees of acumen (excellent, middling, and lesser);
and that swiftly bring the state of supreme enlightenment into full evidence.
There are five major topics in my concise catalog of this collection: (1) the
purpose of compiling this great collection [2b]; (2) the processes by which
these traditions developed in India and Tibet; (3) an identification of what
these teachings constitute in their essence; (4) an enumeration of the teachings contained in the collection; and (5) a discussion of the lineage successions through which these teachings have been transmitted.

This discussion has four topics: the goal to be accomplished, the means by
which it is accomplished, how one engages in such means, and the purpose
of such accomplishment (as well as the benefits and advantages).
A. Goal
At a certain point during this fortunate aeon of illumination, from among
all those victorious ones who will eventually have appeared as suns shining
in this world, there appeared the incomparable Lord of the Śākyas—our
teacher imbued with supreme compassion, whose armor of motivation is far
superior to others’; who is more superb than all the others who liberate those
to be guided who were and are not yet liberated in these times of strife; the
mere hearing of whose name frees one from the effects of harmful actions
reinforced through eighty thousand great aeons; and who is endowed with
the aspiration to guide all beings along the path to enlightenment without
regression. It is the precious teachings of this buddha that are still alive and
enduring.
From among the teachings of all these buddhas of the three times,
Śākyamuni especially caused the illumination of the teachings of the secret mantra approach, the Vajrayāna, both the general and the specific, to
spread—teachings that appear as rarely as the udumvara flower. Due to a
very powerful reinforcement of positive forces in many previous lifetimes,
and not just to random chance, those who have attained an unflawed, noble
working basis of freedom and opportunity 3 and who have the good fortune
to enter through the doorway of the Victorious One’s teachings have gained
something that is just within the realm of possibility, like a pauper who
dreams of finding a wish-fulfilling gem. At this point, in order to ensure certain benefit on a vast scale for themselves and others, they must definitely
strive for, and attain, that unique enlightened dimension (kāya) of timeless
awareness that constitutes the inseparability of bliss and emptiness, the consummate state of supreme enlightenment that is not confined to either of
two extremes. 4
One might wonder, What does this constitute? Timeless awareness is the
quasi-subjective perceiver, the facet of what is ultimately true—supreme
and utterly unchanging bliss—which is the totally perfect state of utter lucidity. Emptiness endowed with the sublime capacity to manifest in all ways
is the quasi-object, what is relatively true, the dimension of illusion in which
suchness arises in any and all ways as what is knowable. [3a] The oneness of
these as equal in taste, not subject to any division, is spoken of in Mañjuśrī:
Web of Magical Illusion:
buddhahood without beginning, without end;
original buddhahood, undifferentiated . . . 6
This is a reference to the state of primordial unity that requires no more
training, the enlightened dimension of innate timeless awareness, the
state of the primordial lord protector, the supreme Vajradhara. This goes
by limitless varieties of names and embodiments—Kālacakra, Vajrasattva,
Guhyasamāja, Cakrasaṃvara, Hevajra, and so forth.
It is endowed with four aspects of transcendent perfection:
•	 the transcendent perfection of sacred immaculacy, in that it does not
serve as a basis for the continuation of habitual patterns;
•	 the transcendent perfection of sacred presence in the ultimate sense,
in that it constitutes the complete subsidence of all elaborations of
identity or lack thereof;
•	 the transcendent perfection of sacred bliss, in that it is not subject to
any extraneous force but is the nondual perception of all that is knowable, in which any embodiment based on the nature of ordinary mind
is eliminated and in which the habitual patterns of the nonrecognition
of pure awareness are absent; and
•	 the transcendent perfection of sacred constancy, in that, for as long as
space itself endures, from the original moment of omniscient awareness onward there is no difference in its manifestation at earlier and
later points in linear time.
Interior_DNZ_Catalog_12_03_13.indd 8 3/18/13 3:55 PM
Purpose 9
It is endowed with three aspects of supremacy:
•	 a supreme state of elimination, in that all limitless aspects of adventitious distortion—the three levels of obscuration, 8 together with the
habitual patterns they entail—have been eliminated;
•	 a supreme state of realization, in that there is realization (requiring no
deliberate examination) of knowable phenomena without exception,
as being similar to the images in a diviner’s mirror, an illusion, and
so forth; and
•	 a supreme state of mind, in that there is constant awareness, without
any interruption, that permeates any and all ordinary beings, without
any discrimination between near and far, ensuring the benefit of limitless beings for as long as space itself endures.
In accord with the reference to
buddhahood embodying the five kāyas;
sovereign lord embodying the five aspects of timeless awareness . . .9
it is that embodiment of the primordial unity of the five kāyas and the
five aspects of timeless awareness for which alone one should strive and of
which one should gain accomplishment.
If one gains accomplishment of such a state of the supreme seal (mahāmudrā), the most sublime fruition state, through one’s higher altruistic motivation, enthusiastic diligence, and stable fortitude, it is in the nature of
things that all attainments—the four kinds of enlightened activity, 10 the ten
powers, 11 and so forth—come about in an effortless and spontaneous manner, just as a fine harvest of grain results in chaff and straw as a matter of
course. 12 [3b]
B. Means of Accomplishment
On what means, or path, does one rely in order to accomplish such a superior goal? As is said:
The sacred Dharma is that which dispels
all suffering and all obscurations.
That is, one should enter through the doorway of the precious teachings
Interior_DNZ_Catalog_12_03_13.indd 9 3/18/13 3:55 PM
10 The Catalog
that are still present without having waned—those of the three turnings of
the wheel of Dharma by the omniscient Victorious One, who conferred these
through the three kinds of miracles 13—and, having entered, one should gain
accomplishment by incorporating these teachings into one’s experience. In
particular, it is not possible to gain accomplishment of the sublimely unchanging state of primordial unity through any means other than by relying
entirely on the unsurpassable swift path of the Vajrayāna.
The sacred Dharma subsumes the three higher trainings as its subject
matter and the Three Collections as the presentations thereof. 14 If these are
to be summarized, we may cite the master Vasubandhu:
The sacred teachings of the Teacher are twofold,
embodying scripture and realization. 15
They thus can be subsumed under the two headings of scripture and realization. Of these, the aspect of the Dharma as scripture is described in the
Highest Continuum:
The Dharma is that which is free of and brings freedom from
attachment
and is endowed with the characteristics of the two levels of truth.
Freedom from attachment is subsumed
within the truths of cessation and the path. 16
As this passage notes, that which is free of attachment is the truth of
cessation, while that which brings freedom from attachment is the truth
of the spiritual path. Of these, the truth of cessation is characterized as
any context that, due to a focus on suchness itself, entails the cessation of
anything associated with corruptibility 17—that is to say, the states of elimination on the paths of training and no more training, the state of nirvana
that involves no residual traces, 18 and the dharmakāya of buddhahood as
defined in the Mahāyāna approach. This is also referred to as the fruition
state—the transcendence of sorrow (which is to say, suffering and the causes
thereof) 19—imbued with the seven attributes of peace and negating the four
kinds of impermanence.
The truth of the path is characterized as the means by which that cessation is made fully evident, which constitutes incorruptible timeless awareness and its attendant factors—[4a] that is, the three paths of seeing, meditation, and no more training or (in the Mahāyāna context) the two paths of
seeing and meditation. The attendant factors are the two paths of accumulation and linkage. 20
The aspect of the Dharma as scripture is characterized as the descriptions
that allow one to gain access to the aspect of Dharma as realization—that is,
the twelve branches of the Buddha’s excellent speech, 21 which are appropriate causes that bring about realization of the true nature of reality.
In this regard, there are also the two aspects of the Dharma as it is practiced and the Dharma as it is explained. Of these, the former is endowed
with four excellent qualities that allow the fruition state to be attained.
These four excellent qualities are as follows:
•	 It does not entail any factors of compulsion or perpetuation, for it
leads to the citadel of nirvana and does not lead to that of samsara.
•	 It is uninterrupted, for it connects one to nirvana without obstacles
and with a continuity that is unchanging.
•	 It causes no harm, for it is not affected by the thieving effects of desire
and attachment and so forth.
•	 It reveals itself in an intimate way, for it is fueled by the food of one’s
delight in the Dharma.
As for the Dharma as it is explained, it is endowed with four functions
that elucidate the factors of the spiritual path, for it demonstrates
•	 what is attended to (“This is the path”);
•	 what brings certainty about this (“This is indeed the path, while anything else is not”);
•	 what elucidates the requirements for this (“These factors, such as the
four applications of mindfulness, are the causes of the path”); and
•	 the utter pacification of obscurations (“The obscurations of karma,
afflictive states, and obstacles to longevity cause hindrances on the
path”).
Concerning the Dharma as it is explained, a text states:
All the teachings of Dharma are subsumed in two categories, the
Buddha’s words and the treatises—
respectively, what was spoken in an excellent manner and the
commentaries on the intent of that.
Due to the power of these, the teachings of Śākyamuni
will endure for a long time in this world.22
This is a reference to the two divisions of (1) what was “spoken in an
excellent manner” in some ten ways23 and (2) the treatises that comment on
the enlightened intent of the former.
1. The Buddha’s Words
As for the first of these divisions, the Buddha’s words are concerned with
both what is forever meaningful in the greatest sense and what is connected to the accomplishment of that meaning. Their function is to eliminate
all the limitless afflictive mental states associated with the three realms of
existence. They set forth the benefits and advantages of the fruition state of
peace—that is, nirvana, the transcendence of sorrow. [4b] They derive from
the enlightened deeds of buddhahood as their governing condition.24
They may be classified as follows:25
•	 According to the chronological order in which the Buddha spoke them,
there are three cycles: the initial, the intermediate, and the final.26
•	 From the perspective of their subject matter, they concern the two
levels of truth.27
•	 From that of their presentation, there are the twelve branches of the
Buddha’s sublime speech.
•	 In accord with the categories that are associated with the antidotes
they discuss—that is, the factors to be eliminated, those to be adopted,
and those to be understood—there are the Three Collections.28
•	 From the perspective of the greater or lesser capacity of those who are
to be guided by these teachings, there are the two approaches of the
Hīnayāna and Mahāyāna, the latter further consisting of the dialectical approach (in which the path is based on causes) and the mantra
approach (in which the path is based on the fruition).
•	 Again from the point of view of the governing conditions, there are
the words of the Buddha that were communicated directly, those that
came about through blessings, and those that came about through
permission being granted.29
Given the foregoing categories, in this great Treasury are found teachings
that cover the entire meaning of what is to be put into practice according to
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Purpose 13
all three cycles of teachings, with emphasis on the ultimate level of truth,
a focus on the category of the most extensive teachings, and a presentation
most especially of the higher trainings in mind30 and meditative absorption.
They explain solely the Mahāyāna, particularly the Mantrayāna approach
within that, and are based on vajra verses and other such sources that were
communicated directly.
2. The Commentarial Treatises
As for the treatises, the authors were those whose minds were undistracted
by afflictive mental states and who explained the meaning of the Buddha’s
teaching according to its vastness and profundity, so that their writings were
in accord with the path that brings about the attainment of liberation. These
treatises correct the ongoing experience of those who hear their teachings,
turning them away from the three mental poisons and imbuing them with
the three higher trainings, thus protecting them from lower states of rebirth
and the suffering of conditioned existence.31
While there are many ways to categorize such treatises, they are described in the Categories of the Levels in nine ways according to superior and
inferior kinds of writings:
Buddhist śāstras are held to be devoid of these six flaws and to
have these three positive qualities.32
That is to say, they are devoid of six flaws found in inferior kinds of
treatises, instead being endowed with meaning, being concerned with the
elimination of suffering, and placing great emphasis on spiritual practice. It
is with these three kinds of sublime and authentic treatises that this Treasury
is filled.
In particular, the Mantrayāna approach was taught by the sambhogakāya, endowed with the seven attributes of integration33 or (in certain cases)
the sublime nirmāṇakāya.34 In a few cases, teachings came about through
blessings or through permission being granted. [5a] In such ways the wheel
of Dharma was turned uninterruptedly for those to be guided—masters of
awareness and hosts of ḍākas and yoginīs—in places that appeared to be
different, through the echolike quality of all sound in its ineffable nature.
In the case of the anuttarayoga tantras, these were taught in an environment that transcends the scope of ordinary conceptual frameworks and
characteristics: the “basic space of phenomena,” the “unchanging ultimate
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14 The Catalog
abode,” the “source of phenomena,” the “palace of supreme liberation,” the
“immeasurable mansion of supreme and inconceivable bliss,” the “bhaga of
the Vajra Queen,” and so forth. According to more relative interpretations,
some were taught in such locations as Akaniṣṭha,35 Tuṣita,36 the summit
of Sumeru, and the stupa of Śrīdhānyakaṭaka.37 In these environments the
original buddha arose in the form of the central deity of a specific mandala—as Vajradhara, Kālacakra, and so forth—so that the natural dynamic
expression of timeless awareness was that of the inseparability of teacher
and retinue in the nature of being as the single state of supreme bliss. This
caused the turning of the wheel of Dharma to manifest within that context
as a constant process without interruption through the supreme secret of
the indestructible resonance of vajra sound. These teachings were collected
by Guhyapati,38 Vajragarbha, and others of the retinues (though in no way
other than the teachers), so that at least a portion of them became accessible
to fortunate people in the human realm. This entire vast range of the classes
of tantra was elucidated in commentaries authored by powerful lords of the
tenth level of realization and accomplished masters, and in the holy country of India and other regions many people of the highest acumen pursued
the practice of these teachings and gained high levels of accomplishment,
in turn conferring the profound meaning of the classes of tantra as advice
to fortunate individuals who were to be guided. These instructions were
transmitted from sublime incarnate scholars and translators over successive
generations, so that they came to this land39 at the invitation of our merit.
In the land of Tibet, furthermore, there were great and holy beings who
were exemplars of the excellent speech of the Victorious One and who had
perceived the true nature of reality just as it is. This great Treasury brings
together in a single collection much wealth that constitutes the precious
and profound instructions from the majority of the most famous of these
masters.
In the case of the Early Translation school of the Nyingma tradition in
particular, there are three lineages:
•	 the lineage of the mind-to-mind transmission by victorious ones, in
which the timeless awareness of the three kāyas of the teacher arises
as its own natural manifestation; [5b]
•	 the lineage of transmission through symbols by masters of awareness
(Garap Dorje, the five exalted masters of holy heritage, and others), in
which the entire meaning of the teachings was completely absorbed
simply through the use of something symbolic; and
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Purpose 15
•	 the lineage of oral transmission by human individuals, in which teachings were transmitted through speech from one person to the ear of
another, in cases such as that of the king Jaḥ.
Due to the uninterrupted transmission through these three lineages, this
collection contains the quintessence of the profound meaning found in the
instructions of the categories of Mind, Expanse, and Direct Transmission
in the ati approach (the pinnacle of the three great approaches based on
skillful method that bring mastery),40 as well as such texts as the instruction
manual for the Vajrasattva cycle Web of Magical Display from the mahāyoga
approach.
Concerning such precious teachings, the master Vasubandhu stated:
It is this and this alone that is to be upheld,
discussed, and put into practice.41
That is to say, those aspects of the sacred Dharma that constitute the
scriptural tradition must be upheld through the activities of explaining,
listening to, studying, and contemplating them; while those aspects of the
sacred Dharma that constitute the experientially based tradition must be
upheld through applying training in one’s ongoing experience, practicing
and meditating on their meaning.
In the holy country of India, it was the great monastic communities and
such figures as the “six ornaments who adorn the human world,”42 the “four
great ones,” the “two superb masters,”43 the “six learned gatekeepers,” and
the successive abbots of Vajrāsana, who primarily guarded the scriptural
tradition through the three activities of explaining teachings, debating,
and composing commentaries. And it was the countless masters who appeared—as exemplified by the eighty-four mahāsiddhās, such as the venerable master Paramaśva; the Great Brahmin and his spiritual son; the three
masters Lūipāda, Ghaṇṭapāda, and Kṛṣṇapāda; Kālacakrapāda the Elder and
Younger; and Tilopa44—who primarily upheld the experientially based tradition through spiritual practice.
In this land of Tibet, moreover, the teachings of the Victorious One were
guarded by the ten great pillars upholding the lineages of exegesis45 emphasizing the profound path of the theoretical underpinnings of the teachings,
and those who held the lineages of the eight great mainstream lineages of
accomplishment emphasizing that of the practical application.
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16 The Catalog
C. Method of Practice
In general, let us consider the case of any individuals who have experienced
a sense of disenchantment with the sufferings of samsara and who seek
liberation from these as their goal, following the precious teachings of the
Buddha and pursuing the stages of practice of the sacred Dharma.[6a] At
the outset, they must rely on a mentor, who is the foundation of the spiritual
path. According to the Compendium:46
“The teachings of the Buddhadharma depend on spiritual
mentors”:
the Victorious One spoke of them as being endowed with the most
sublime of all qualities.
This and other sources refer to the qualifications of a master, a spiritual
mentor who is validated as such through countless reasons supported by
both scripture and reasoning. There are so many such qualifications, depending on the specific contexts of higher and lower approaches, that it
would be difficult to reach a point where they had been explained adequately. However, the factors that are indispensable are three: (1) intelligence
based on wisdom, (2) an attitude of loving-kindness, and (3) forbearance in
one’s actions. That is to say:
1. The qualities of wisdom are those of one being learned concerning
the words of the teachings to be explained and the meaning of those words,
being able to resolve others’ doubts, presenting one’s discussions in an elegant fashion, being worthy of honor due to one’s virtuous conduct, and
being wise concerning the appropriate conduct or the qualifications of the
recipients of teachings.
2. Ideally, one would have compassion that is not mere lip service but
constitutes the desire to bring all ordinary beings to the state of supreme
enlightenment. On a middling level, one would have the altruistic attitude
of wishing to bring those who are guided by one’s teachings to the level of
buddhahood. At the very least, one must definitely have the compassion to
explain the teachings without regard for material gain, but with the intention that constitutes the desire that others who receive the teachings understand the meaning of what is explained precisely and benefit thereby; for
without the latter one will commit the flaw of selling the Dharma.
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Purpose 17
3. As well, one must certainly have the forbearance not to be discouraged
by difficulties encountered when explaining the teachings, the forbearance
to entertain questions from students, and the forbearance to be challenged
by others and be able to answer their objections.
In this collection, The Treasury of Precious Instructions, with the foregoing
being taken to be the minimum requirements, one must in addition be engaged in the three levels of ordination, understand the words and meanings
of the teachings to be explained, and have undertaken practice of the main
points of the instructions concerned, so that one has gained some degree of
personal experience.
Although there are many discussions of the characteristics of a student,
principally this should be someone who does not rely on fame and profit in
this lifetime, is not competitive with others, and is not simply interested in
“collecting” teachings by requesting and receiving anything and everything.
Rather, he or she should be someone who strives wholeheartedly for liberation, whose mind is stable in the three aspects of faith that are the foundation
of all positive factors, [6b] and who puts into practice the teachings he or she
has heard as much as possible in accord with his or her level of understanding.
Once the interdependence between mentor and student has been established, the latter relies on the former in the appropriate manner, pleasing
the teacher to whichever of the three degrees one is capable of ensuring.
Then, as the Treasury of Abhidharma states:
Maintaining discipline and endowed with study and contemplation,
one applies oneself intensively to meditation.47
That is to say, as a basis for the development of positive qualities, one
accepts whatever level of training in ethical discipline one is capable of and
upholds that in the appropriate manner. It is of course the case that the more
one can study the excellent teachings of the Victorious One, the better. But
in particular one should study in detail the stages on the paths of the three
spiritual models, which are an infallible path to integrate one’s mind with
the sacred Dharma, one that involves no regression.
If the meaning of what one has heard is merely left as a superficial understanding based on a single exposure, it will have no impact on one’s ongoing
experience, so investigate it in detail, reflecting on it over and over. This will
ensure that one’s fixation on the perceptions and consciousness associated
with this lifetime will be undermined on a deep level, giving rise to a truly
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18 The Catalog
extraordinary intention to strive for the definitive excellence of enlightenment in the future.
All this being the case, if we examine the majority of activities in which
we ourselves and others engage, presumptuously assuming these to be spiritual practice, they prove to be cases of dharma as theory, dharma as a
means of livelihood, dharma as a hobby, dharma as a way of decorating
one’s life. Know that these not only are of no benefit for our future lifetimes,
they can even cause harm. This will arouse a sense of enthusiasm to pursue
meditation and spiritual practice of dharma in the true sense. As the exalted
Nāgārjuna says:
Hearing teachings is what causes one’s intelligence to expand;
if one also contemplates, with both of these factors
one can then apply oneself intensively to meditation.
Unsurpassable attainment comes from that.
Generally speaking, there are two kinds of individuals who apply themselves to spiritual practice that focuses on what is profoundly meaningful.
For those fortunate ones who have already trained, it is appropriate to teach
the profound path all at once. Those who lack the good fortune to practice
focusing on the profound meaning at the outset, or those who are beginning
practitioners, should proceed like someone climbing a flight of stairs, so it
would be best to instruct them in the stages of the paths of the three spiritual
models. In Lamp That Integrates Conduct we read the following:
In order for ordinary beings who are beginning practitioners [7a]
to embrace what is ultimately meaningful,
these means were classified by the perfect Buddha
like successive steps in a flight of stairs.
And according to the Two Sections, in consideration of those who are
lacking in good fortune and difficult to guide:
At the outset, confer the ordination for spiritual renewal and
training.
In such sources, there are extensive treatments of this developmental process of engagement. In addition, as is stated in the earlier and later editions
of the Primer:
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Purpose 19
The greatest medicine for one who proceeds in stages
would be poison for one who proceeds all at once.
The greatest medicine for one who proceeds all at once
would be poison for one who proceeds in stages.
Therefore, for those with the carryover from previous training,
one should present the mode to proceed all at once.
For beings who are beginning practitioners,
one should present the mode to proceed by stages.
With respect to one’s receiving the transmissions of this collection, The
Treasury of Precious Instructions, in general each of the traditions of the eight
mainstream lineages of accomplishment is, in and of itself, a special and profound path and the complete range of stages in the attainment of enlightenment. Thus, in accord with each person’s interest and mental ability, whatever one might desire in the way of instruction is available in each of these
traditions, whether the complete transmission or selected stages. And so this
collection is entirely sufficient, even though the maturing empowerments
and liberating instructions constitute extractions from these traditions. And
although in the case of major systems of instructions there is no way that
these can be imparted before the maturing process of empowerment has
taken place, one should make the distinction that in certain cases—such as
teachings on the graduated path and minor instructions—the conferral of an
empowerment is not necessary.
On occasions when the entire collection is being transmitted and received,
the way the volumes are organized is chronological, according to the earlier
and later historical periods during which these profound teachings came to
Tibet. But when the transmission is being given, it must be in accord with
the developmental stages of the teachings, and so the transmission begins
with the Kadampa teachings on the graduated path. Following the completion of the Dorje Sumgyi Nyendrup teachings, the maturing empowerments
and liberating instructions for the three categories of the Great Perfection
approach are conferred. Other, more minor instructions are transmitted intermittently where convenient. It would be excellent if the instructions on
longevity practice were used to bring everything to a positive conclusion.
In this regard, if there are students who are householders and, as such,
hold no ordination, some form of ordination from the Individual Liberation
system—such as lay ordination, or whatever they are capable of upholding—
is conferred. [7b] As the initial part of the instruction in the superior spiritual model, the ordination ceremony for arousing bodhicitta is performed,
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20 The Catalog
from both the lineage of profound view and that of extensive conduct. As a
preliminary to each of the major systems of instruction, the empowerment is
conferred in accord with the respective tradition’s way of carrying this out.
Instructions that require a specific number of days, such as that of Parting
from the Four Attachments, are transmitted in that way.
The 108 Instructions of Jetsun Kunga Drolchok48 must be taken as the
foundation of the entire collection in general, and so before any of these
transmissions the preliminary practices of these instructions and the meditation and mantra repetition of Samayavajra are explained, and during the
evening session everyone participates in that meditation and mantra. For
the actual transmissions, it is my lord guru’s method to confer them each
in three versions: a brief presentation, an extensive explanation, and a concluding summary. So, the lineage supplication is recited at the outset in each
case, the history of the specific instruction is related, and a mandala offering
is performed. The teachings that are contained in the 108 Instructions are
identified separately and read once, which constitutes the brief presentation. Next, the source text of the respective instruction is explained extensively. Then the 108 Instructions are transmitted once again as a series,
which constitutes the concluding summary. But in fact the order in which
these are given need not necessarily be the one that is found in the text of
the 108 Instructions. This can be illustrated by the fact that it would be, for
example, fine to confer, in conjunction with the teachings on the graduated
path, those instructions that are akin to those teachings, or the instructions
on the view of the Middle Way. So the instructions that pertain to the sutra
tradition can be given in conjunction with the teachings on the graduated
path; those that pertain to specific mainstream traditions can be added to
the transmissions of those respective traditions. As for those instructions on
the stage of completion for the classes of tantra that are not included in the
foregoing case, it would be fine to give them in conjunction with the Kagyu
transmissions. As this indicates, one can include within the transmission of
a given lineage any instructions that share some affinity with the authentic
origins of that lineage, in whatever way is convenient. Once the instructions
have been transmitted in their entirety, it would be ideal if one were to add
the reading transmission for the text of the 108 Instructions.
As is stated in the sutra White Lotus of the Sacred Dharma, in any situation in which teachings are being transmitted and received, the preparation
involves arranging offerings on the shrine, offering prayers of supplication
to the Jewels, repeating mantras to put an end to negative influences, and
imbuing oneself with love for the audience. Especially in cases of transmitInterior_DNZ_Catalog_12_03_13.indd 20 3/18/13 3:55 PM
Purpose 21
ting tantric instructions, when they are being explained it is unsuitable to
transmit or receive them with ordinary ideas, so one should never lose the
clear impression of the universe being a pure mandala, of the one explaining
the teachings being a master of the tantras, and so forth. [8a]
During the actual transmission, one explains the teaching while embodying the six transcendent perfections. In conclusion, one prays for forgiveness
of one’s errors, dedicates the virtue to the enlightenment of all, and applies
the perspective of a nonconceptual state of awareness. Those hearing the
teachings avoid the three flaws of a vessel, the six distortions, anything
inappropriate to the activity at hand, the five flaws of incorrect retention,
and so forth. With the intelligence that allows one to gain understanding,
the determination to seek teachings, devotion that is devoid of pride, and
one-pointed faith, they prepare by imbuing themselves with the intention to
practice the teachings, engaging in conduct that expresses devotion through
the three avenues of their being, and taking joy in ensuring the circumstances for them to hear the Dharma. During the actual transmission, they listen
while embodying the six transcendent perfections. In conclusion, they pray
for forgiveness of their errors, dedicate the virtue to the enlightenment of
all, and pay homage as a thanksgiving gesture. One should act in accord
with the foregoing explanations.
D. Purpose of Compiling The Treasury of Precious Instructions
This is twofold: the actual purpose of compiling this collection and the benefits and advantages of doing so.
1. The Actual Purpose
Generally speaking, in each of the eight great mainstream lineages of accomplishment there exists such a profound and vast range of authentic sources
from the sutra and tantra traditions, and such limitless cycles of scriptures
and pith instructions, that no one could compile everything. And in such
cases as that of the Early Translation school (with the empowerments for
the peaceful and wrathful deities and the explanations of the tantra Web of
Magical Display, which is the foundation of the mahāyoga approach, and the
empowerment for the Discourse of the Gathering of the anuyoga approach);
of the six main scriptural sources of the Kadampa; of the “explanation to the
multitude” from the Lamdre tradition; and of the teachings on Mahāmudrā
and the Six Dharmas from the Dakpo tradition—in such cases, even nowInterior_DNZ_Catalog_12_03_13.indd 21 3/18/13 3:55 PM
22 The Catalog
adays the institutions for the transmitting and receiving of these teachings
that are entirely self-sufficient are widespread and flourishing, so that one
certainly need have no concern for these traditions.
There are, however, special auxiliary teachings in the foregoing traditions—instructions and ancient texts—that are rare, with barely a continuous line of the reading transmission still extant, as well as the traditions
of the Shangpa, the Zhije, the Nyendrup, and so forth, in which the lines
of transmission are exceedingly rare and in danger of dying out. With an
altruistic desire to benefit these lines of teachings and with great diligence,
I have sought out the three components of empowerments, reading transmissions, and instructions for them and compiled them so that all this will
prove to be of use.
As well, in the foregoing cases I have not had to rely solely on extensive
lineages that are like rotting strands of old rope on the point of breaking.
My lord guru, Jamyang Khyentse Wangpo, received seven great modes of
personal transmission. [8b] The first of these modes involved him making
enormous efforts to receive the extensive transmissions of the eight great
mainstream lineages of accomplishment, which he did to a consummate
degree; the accounts of how he received individual direct lineages through
these modes of transmission are clearly described in a separate text. I supplicated him again and again concerning all the transmissions I had not
received previously, and with great delight he bestowed these on me like
one vase filling another. And that was not all, for he did me the great honor
of granting me a quite extraordinary authorization, formally appointing me
as a master who could explain, write about, and practice these teachings.
Even regarding most of the transmissions that I had previously received, I
nevertheless persistently requested these from him for the purpose of receiving them as direct lineages of his blessings. So my own enthusiasm for
assembling this great collection of advice—which is like a wish-fulfilling
gem, flawless and yielding all that is desirable just as one wishes—has been
firmly rooted in me, and I feel this is also a way of fulfilling the enlightened
intentions of my gurus and those of the lineages involved.
2. The Benefits and Advantages
Let me speak briefly about the benefits and advantages of this undertaking.
Generally speaking, there are enormous benefits and advantages to listening
to or explaining the sacred Dharma. As we read in the compilation of teachings on the bodhisattva approach:
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Purpose 23
Through hearing teachings, one comes to understand phenomena.
Through hearing teachings, one turns away from harmful actions.
Through hearing teachings, one abstains from what is
meaningless.
Through hearing teachings, one attains nirvana.
As well, the master Vasubandhu illustrated the benefits and advantages
of hearing teachings in three groups of five points, employing analogies.
There are a great many such benefits and advantages to hearing teachings.
As for the benefits and advantages of explaining teachings, in the sutras
we read the following:
One who, in order to benefit someone, presents my teachings
in the appropriate manner shows me honor;
the Victorious One is not shown honor
with flowers, perfumes, or lamps.
Such passages show that this is the unsurpassable offering one can make
to the Buddha. Further, the sutra Maitreya, the Lion’s Roar states:
Some may fill the world with as much gold
as there are grains of sand in the Ganges and give it generously,
but to speak a single verse of teachings in these evil times
holds so much more benefit than that.
This and other sources indicate that explaining the teachings is far superior to any other generosity on the material level, and thus it is of the most
sublime benefit.
Through generosity of the dharma, one recalls former lifetimes.
[9a]
Such citations state that explaining the teachings serves as a cause for
gaining the powers of complete recall and deeper discernment. The sutra
Discourse That Arouses Altruistic Intent discusses some twenty benefits and
advantages to being generous with the dharma without regard for material
gain; as this indicates, one’s merit thus flourishes and one will attain enlightenment.
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24 The Catalog
Both explaining and listening to teachings stabilize the spiritual potential
of those in the three approaches, bring one erudition that others respect,
uphold the teachings, and bring about the attainment of enlightenment—the
benefits and advantages are truly inconceivable! The Demonstration of the
Secret of the Tathāgatas states:
As for the merit of upholding the sacred Dharma,
even if all buddhas spoke continuously
about this for a million aeons,
they would indeed never describe it entirely.
And in the sutra Discourse Requested by Sagaramati we read:
To uphold the sacred Dharma of the tathāgatas
is to be completely upheld by the victorious ones;
it is to be completely cared for by gods, nāgas, and kiṃnaras
and completely imbued with merit and timeless awareness. . . .
through joy and mental bliss one becomes enlightened, awakening
to buddhahood.
These and other such sources speak of immeasurable benefits and advantages.
The benefits and advantages of explaining or listening to the dharma of
the Mahāyāna approach are even greater still. In the context of the ground
state, the Prajñāpāramitā literature speaks of these activities outshining all
that pertains to the Hīnayāna approach, nurturing the potential that is the
fundamental constituent of our being, and so forth. In the context of the
spiritual path, the Highest Continuum speaks of them eliminating all obscurations without exception and ensuring merit far greater than any other activity. And in the context of the fruition state, the Ornament of the Mahāyāna
Sutras explains that they make evident the state of omniscience.
In particular, it is said that there are immeasurable benefits and advantages to upholding the sacred Dharma in such times as the present day,
when the teachings of the Victorious One are close to disappearing. To cite
from the sutra Discourse of the One Known as the Exalted Avalokiteśvara:
Those who henceforth uphold this sutra
will forever be my beloved children.
Although a million buddhas praise them, [9b]
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Purpose 25
they will never be finished with that praise. . . .
More than those who show honor to thousands of buddhas
(or even to hundreds of millions)
for as many aeons as there are
grains of sand in the Ganges,
someone who, when the sacred Dharma spoken by the Lord of the
World
is disappearing, upholds it day and night
has far greater merit. . . .
By upholding the Dharma of the sublime Victorious One when it
is disappearing,
one gains a very fine body, lovely to behold;
is beloved of men and women and gods;
and is happy, learned, praiseworthy, and possessed of intelligence.
In whoever’s presence the divine of the divine, the Teacher
endowed with ten powers,
thoroughly explained this sutra,
such a sutra as this will, in the future,
come into that person’s hands.
Furthermore, as we read in Spiritual Categories of the Supreme Amassing of
the Rare and Sublime:
In this regard, Śāriputra, having embarked authentically on the
Mahāyāna approach, once one has perceived such intolerable,
such unworthy circumstances, under which the sacred Dharma
is utterly disappearing, one arouses the force of a great diligence
in the following way:
One thoroughly listens to sutras such as this one, to teachings
in the categories found in the collections of teachings on the
bodhisattva approach. One memorizes them, one commits them
to writing, one ensures that others understand them, and one
teaches them on a vast scale, in an utterly authentic manner.
Moreover, one gives rise to four ideas. What are these four?
“This body of teachings that I have, which I inherited from
my forefathers, will utterly disappear. Since Śākyamuni, the
Transcendent and Accomplished Conqueror, the Tathāgata, the
arhat, the samyaksaṃbuddha, engaged in austerities for hundreds of thousands of millions of aeons for the sake of these
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26 The Catalog
teachings, therefore I will ensure that the teachings are not altered. I will thoroughly master them. I will uphold them. I will
ensure that they do not come to naught!”
One thus arouses one’s diligence in the following way: [10a]
Śāriputra, say for example that someone had a child, and that
child—beloved, lovely, attractive, and in no way at odds with
that person—were about to fall over a great precipice. That person would seize the child by the hand with the fixed thought,
the utterly fixed thought, “May this being not fall into this hellish abyss!”
In a similar manner, Śāriputra, those holy beings who have
faith in me, who would absolutely never forsake this unsurpassable Jewel of the Dharma, and who hope to attain nirvana, in
those times they completely uphold the sacred Dharma, and so
to them I entrust this sublime state of enlightenment.
It is thus. O Śāriputra, suppose for example that, in the midst
of a great battle, for the sake of protecting many people, those
who arrange themselves in front of the opposing forces turn out
to be few; and furthermore, that those whose courage proves
worthy of the challenge and who will emerge victorious in battle
arrange themselves during that great and terrible battle in front
of many people. Similarly, Śāriputra, at the point that the sacred
Dharma is extremely close to disappearing, whosoever with altruistic intent desires to attain complete nirvana, and so dons
their strong armor with stable courage and diligence, arouses
the force of that great diligence and emerges victorious in the
battle with the māras. They thus realize to at least some small
degree the vital essence of such a Jewel as that of the Dharma.
Why is this so? Śāriputra, not to rejoice in the complete rejection of even a four-line verse of teaching, but to proclaim to
many people “This Buddha explained this” and to help them
understand it is to rejoice in what is explained in an excellent
manner by the buddhas, the transcendent and accomplished
conquerors of the past, the present, and the future. O Śāriputra,
I would not say, “The consequences of the merit of such individuals is small.” [10b] Rather, they are endowed with an amassing
of merit that is equal to space in its extent.
Why is this so? Śāriputra, such holy beings as these are rare.
They can be called sublime beings. They can be called ideal beings. They can be called courageous beings. They can be called
great beings. They are on the side of the Dharma of the tathāgatas. Do not speak against them or interfere with them. They are
to be afforded most special honor. O Śāriputra, until death one
should afford them most special honor. Until death one should
completely uphold the sacred Dharma. Until death one should
have a devoted interest in emptiness.
Śāriputra, if one has the four foregoing qualities, at that
point, at that time—a time when the sacred Dharma is utterly
disappearing, a time when the sacred dharma is on the wane,
a time when many pervert the ethical standards, a time when
many harken to the furtive words of rank materialists, a time
when the age is degenerating, a time when beings are degenerating, a time when longevity is degenerating, a time when afflictive mental states are degenerating, a time when belief systems
are degenerating—one should abide in these qualities throughout the three times. One should continue to pacify conflict thoroughly. One should not become separated from the enlightenment of buddhahood. Śāriputra, one should abide completely
like this throughout the three times!
To quote again from the sutra Discourse Requested by Sagaramati:
To uphold the sacred Dharma of the tathāgatas
is to repay the kindness shown by the tathāgatas.
To uphold the treasury of the victorious ones and be stable in that
intent is to make offerings to buddhas in the ten directions.
One could fill with jewels many realms seen by the eyes of the
buddhas
and offer these to the tathāgatas,
but at the point that these were exhausted, the amassing of one’s
merit
would not have increased as it does by one’s upholding the
Dharma. . . .
Although the qualities and benefits and advantages of these actions
might be described by speaking without interruption for an aeon,
one could never completely finish describing
the benefits and advantages of upholding the sacred Dharma.
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28 The Catalog
As these and other passages indicate, this issue is spoken of on a vast scale.
[11a]
Compared to the foregoing cases, the benefits and advantages of transmitting, receiving, meditating on, and practicing the unsurpassable teachings,
both general and specific, of the Vajrayāna, the secret mantra approach, are
significantly greater—many hundreds and thousands of times greater. For
it is even rarer for the Vajrayāna to appear than for a buddha to do so. It is
due only to the strength of our Teacher’s special resolve to guide beings who
were not being guided in these times of strife that these teachings appeared.
Otherwise, as it is said, they have not appeared, are not appearing, and will
not appear in the teachings of all buddhas of the three times. This being the
case, it is stated extensively throughout the classes of tantras that, for example, those who write out the profound tantras, or carry them on their person,
or read them, and who meditate on their meaning are gazing on the vajra
state of enlightenment itself. To give one example, from the tantra Heaped
Jewels of the Early Translation school:
Therefore, people who uphold
this secret tantra
gain empowerment into their respective families.
Merely by carrying this tantra on one’s person,
one becomes an emanation of Vajradhara.
All who read this tantra
have the entire meaning of the view arise in their minds.
All who write it out
enjoy the enlightened speech of all buddhas.49
And from the Supreme Array of Ati:
If one makes offerings to, praises, and shows honor to
this unsurpassable and most excellent secret,
both sublime and more ordinary attainments
will come to one just as one wishes.
By merely carrying it on one’s person,
one possesses the oral transmission and pith instructions.
And that is not all. To have even the slightest physical contact with advanced practitioners who apply the meaning of the words of the tantras—
such as seeing their faces, hearing their speech, or being touched by their
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Purpose 29
hands or feet—purifies one instantly of all the effects of harmful actions
amassed in the past, so that before very long one attains the state of a heruka. This situation is discussed in the source tantra of Cakrasaṃvara:
Through seeing, touching,
hearing, and recalling,
one becomes freed of all effects of harmful action,
right then and there, without doubt. . . . [11b]
The supreme and timeless awareness of the glorious heruka
has all the attributes of total purity.
It is the water of bliss for the practitioner.
Nondual, it is nonduality itself.
Contact with one who is engaged in nonduality
is purifying, overcoming the effects of harmful actions.
Through contact or speech,
one becomes free of all effects of harmful actions.
With this freedom from all effects of harmful actions,
one’s body is pure and without flaw.
One is a sublime person who is completely refined.
One attains the level of a tathāgata
who is completely pure of all effects of harmful actions.
Completely free of all effects of harmful actions,
one is born into the family of the tathāgatas
and becomes a monarch who possesses spiritual values.
The reasoning behind these statements is thus: It is said that those yogins
who pursue practice are constantly being blessed by the glorious heruka,
while all ḍākas and ḍākinīs—such as Heruka and Vajravārāhī—are actually
present in their heart centers, engaging passionately in union with them in a
state of delight and love. They therefore are born simultaneously with those
yogins, so that beings who forge any connection with them—through seeing, hearing, thinking of, or touching them—amass enormous merit thereby.
The same source states:
There is no doubt that one is constantly
engaged in play with the great hero.
In the heart center dwells Vārāhī.
One abides in union with me
and with ḍākas and ḍākinīs and heralds.
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30 The Catalog
Beings gain merit by seeing
anyone who is truly born with these.
Having studied and contemplated any sutra or tantra, in the final analysis one must integrate that by applying oneself to meditation and spiritual
practice. For if one becomes distracted by merely talking about the teachings, not only will there be no meaningful result, but as the sutra Discourse
Exhorting One to Altruism points out, there are a great many flaws in taking
delight in such talk. And if one does not meditate on the authentic nature
of reality, even though one were to embrace the teachings of the Buddha
and hear and contemplate the sacred Dharma on the level of mere words,
no matter how much one did so this would produce only a temporary result;
[12a] one would not gain the consummate state of total freedom. This fact
is spoken of using numerous analogies as, for example, in the following passage from the Array of Stems:
These teachings of the perfect Buddha
are not realized through one’s simply hearing them.
To give an analogy, in certain cases a mighty river
can carry off those who are weak
while others die of thirst;
the situation is similar when one does not meditate on the Dharma.
One might give food and drink
to many beings
but die of hunger oneself;
the situation is similar when one does not meditate on the Dharma.
Certain physicians
may possess all medicines
but still die of some virulent disease;
the situation is similar when one does not meditate on the Dharma.
In treasure houses of riches
there may be great numbers of jewels to be counted
but not even a single gem that one may own;
the situation is similar when one does not meditate on the Dharma.
One might be reborn in the court of a monarch’s palace
that is endowed with all pleasures
yet not receive food and drink oneself;
the situation is similar when one does not meditate on the Dharma.
A blind artist, when selling a painting,
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Purpose 31
might be questioned about it
but be the one who cannot see it;
the situation is similar when one does not meditate on the Dharma.
A ferryman might convey many people
across a great body of water
but still die that night;
the situation is similar when one does not meditate on the Dharma.
One might stand at the crossroads
and proclaim to everyone what is excellent
yet still not obtain it oneself;
the situation is similar when one does not meditate on the Dharma.
In addition, if one does not meditate, one’s mind can fall under the sway
of afflictive mental states, and one will fall into a lower state of rebirth, as
we read in the sutra Discourse on the Complete Display:
If one has not realized the nature of mind, one falls under the influence of the conceptual thought process of ordinary mind and
circles through the three realms, wandering into the six states of
unenlightened being.
In these and other such passages, this point is discussed extensively in the
sutras and śāstras.
The merit of meditating on the authentic nature of reality, however, is
incalculable. According to the sutra Discourse Demonstrating Suchness Itself:
[12b]
O Śāriputra, greater than the merit of someone who listens to
teachings for an entire aeon is that of someone who for the
duration of a finger snap cultivates meditative absorption focusing on suchness itself. Given that that is so, Śāriputra, you
should strongly advise others about this meditative absorption
of suchness itself.
And according to the sutra Discourse of the Great Uṣṇiṣa:
The merit of meditating for a single day on the significance of
the true nature of phenomena is greater than that of hearing
and contemplating teachings for many aeons. Why is this so?
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32 The Catalog
Because it ensures that one is separated by a great distance from
the path of birth and death.
And the sutra Discourse on Expanding One’s Realization states:
If one engages in a single session of meditative stability,
this is more meaningful than if one were to save the lives
of as many people as would fill the three realms.
Furthermore, it is said that cultivating meditative absorption undermines
one’s fixation on sense pleasures, resolves issues on which one is indecisive,
arouses powers of deeper discernment and absorption, awakens supreme
compassion, brings insight into the significance of the authentic nature of
reality, ensures that one is capable of bringing those to be guided to enlightenment, and so forth. To cite from the sutra the Compendium:
Through meditative stability, one downplays and casts aside
sense pleasures.
Once actually gains spiritual potential, powers of deeper discernment, and meditative absorption.
And according to the Ten Cycles of Kṣitigarbha:
By cultivating meditative absorption, one resolves doubts,
but without that realization, one cannot do so by other means.
Therefore, since the cultivation of meditative absorption is most
excellent,
the wise will pursue it intently.
In the Authentic Consolidation of Qualities we read the following:
By resting the mind in equipoise, one will gain insight into the
authentic nature just as it is. It is through seeing the authentic
nature just as it is that bodhisattvas embrace a supreme compassion toward beings.
And as is stated in the Ornament of the Sutras:
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Purpose 33
It is through meditative stability, moreover, that all beings are
brought to the three degrees of enlightenment.50
Given that all the profound teachings that are imbued with such great
significance are included in this great Treasury, [13a] if those gifted with
intelligence will protect the continuity of their transmission by putting them
into practice themselves and explaining and disseminating them to others,
this will ensure something that is enormously meaningful, in both the short
term and the long term.
The purpose of the foregoing discussion can be found in Reasoning for a
Detailed Explanation:
Once they have seen the great significance of the sutras,
those who hear them will feel a devotion
to hearing and upholding them,
so at the outset the purpose should be discussed.
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To discuss in a concise way the manner in which these teachings developed
in the holy country of India and in Tibet, in general there seem to have been
many lines of transmission, both major and minor, that developed in this
Land of Snows as extensive lineages of accomplishment. But a summary
of the principal ones, those that constitute the very foundation, consists of
those renowned as the eight great mainstream traditions. The great learned
and accomplished master Prajñārasmi stated:
As prophesied by the Victorious One, the lord protectors of beings
in the Land of Snows,
whose principal intent was solely and entirely concerned with the
teachings,
were the rulers who were the unique and divine figures among
the spiritual kings of old.
The second Teacher in this land of glacial mountains and
the great editor and translator Pagor Bairotsana;
the lay master Dromtön, who maintained the bloodline of the
Victorious One;
the great learned and accomplished master Khyungpo Naljorpa;
the great guru Drokmi, speaker of two languages;
the venerable Jetsun Marpa, powerful lord among yogins;
Dampa of India, who attained the level of a siddha;
Gyijo the translator; and the learned and accomplished Orgyenpa:
these eight are the great pillars who upheld lineages of
accomplishment in the northern land.
Deriving in an excellent way from glorious Vajradhara,
II
Traditions in India
and Tibet
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36 The Catalog
these eight great pillars are the lineages of accomplishment in this
land of glacial mountains;
they are the legacies of siddhas of the past.
Those who desire liberation follow in the wake of these paths.
That is to say, in the succession of Tibetan rulers were those known as
the three ancestral monarchs—magical emanations of the “lords of the three
families.” It was due to their superb motivation and enlightened activities
that the sun of the Victorious One’s teachings spread its illuminating rays
throughout the darkness in the Land of Snows. [13b] The heart essence of
these teachings lies in the eight great mainstream lineages of accomplishment, made up of those who upheld the extensive traditions of the Early
Translation school of Nyingma, the Kadampa, the Lamdrepa, the Marpa
Kagyu, the Shangpa Kagyu, the Zhije and associated teachings, the Jordruk,
and the Dorje Sumgyi Nyendrub.
A. Nyingma
In the case of the first of these, as the manifest aspect of timeless awareness (the primordial lord protector Samantabhadra), the sambhogakāya
Vajradhara arose as awareness’s own manifestation. The manifestation of
innate compassionate responsiveness as “other” was that of the victorious
ones of the five families, who revealed limitless approaches based on skillful
methods of empowerment and transformation to bodhisattvas on the ten
levels of realization. In the pinnacle realm of Akaniṣṭha in the immaculate
abodes, the sambhogakāya appropriate to that realm taught the “approaches
that lead away from the all-pervasive origin of suffering” and the “approaches that evoke awareness through ascetic practices.” The Great Perfection
teachings were codified by Vajrasattva, those of anuyoga by the master of
awareness Kunjara, and those of mahāyoga by Vajradharma and others.
These teachings were entrusted to the lords of the three families and to
the ḍākinī Lekyi Wangmo and others. Teachers and retinues in these cases
abided in the equality of enlightened intent, the dharma being such that
there was no sense of someone being taught distinct from someone doing the
teaching, but due to its manifesting simply as a mode that derives from the
dynamic energy of timeless awareness, there is the “lineage of mind-to-mind
transmission of victorious ones.” The atiyoga teachings were transmitted
successively to the child of the gods Adhicitta, Garap Dorje, Mañjuśrīmitra,
Śrīsiṃha, Vimalamitra, and others.
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Traditions in India and Tibet 37
The teachings of anuyoga and mahāyoga were demonstrated through
mere symbols to the lords of the three families, the five exalted masters
of holy heritage, and others, whereupon they thoroughly mastered these
teachings. This is the “lineage of transmission through symbols by masters
of awareness.”
Due to the blessings of the Lord of Secrets, the texts of the eighteen
tantras actually fell onto the roof of the palace of the fortunate king Jaḥ,
while volumes of the anuyoga teachings fell in a forest on the island of Śrī
Laṅkā. The Lord of Secrets revealed himself to King Jaḥ in a vision and conferred empowerment on him. The transmission then passed successively to
Kukurāja, Indrabodhi,51 Siṃharāja, and other human masters of awareness.
This is the “lineage of oral transmission by human individuals.”
Thus, through the foregoing threefold lineage, the profound cycles of
ati, anu, and so forth were transmitted in the holy country [14a] to a few
fortunate individuals, imparted to each as a private teaching without being
promulgated further. The rulers, patrons, and teachers involved respected
the seal of secrecy entailed and concealed these teachings at Vajrāsana and
other places. During the time in which the Buddhist king Trisong Detsen
was first causing the teachings of the Victorious One to spread in the land of
Tibet, it is explained that there were many stages, but if we summarize the
primary ones, they are six in number:
1. The second Buddha, Padmākara, in the perceptions of ordinary individuals to be guided, taught simply the text Pith Instructions: The Garland
of Views. On extraordinary people of good fortune he bestowed the maturing empowerments and liberating instructions for the three yogas on a profound and vast scale, with the oral lineage of these teachings passing down
through uninterrupted lines of siddhas and masters of awareness, such as
the traditions of Nyang, Pang, Khön, Nup, Ma, Rongzom, and others. The
majority of the cycles of his advice were sealed as hidden treasure teachings
(termas) for the sake of future generations of those to be guided.
2. The great translator Bairotsana taught such individuals as the twenty-five learned ones from India; in particular, the master of awareness
Śrīsiṃha received the profound teachings of the Great Perfection approach
on a vast scale and caused these to be promulgated in Tibet as the five stages
of the Category of Mind and uninterrupted continuum of the “heard lineage”
of the Category of Expanse.
3. With the coming of the great scholar Vimalamitra to Tibet, those to
whom he gave the cycles of teachings of the Category of Direct Transmission
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38 The Catalog
in the Great Perfection approach passed on lineages of continuous teachings
as well as those of hidden treasure teachings.
4. The great master Sangye Yeshe of the Nup clan received limitless
advice—such as that of the great reading transmission of the Discourse of
the Gathering, the cycles of Yamāntaka, and so forth—from four masters of
India, Nepal, and Gilgit; the oral lineage of the Discourse of the Gathering
survives to the present day.
5. Namkhai Nyingpo of the Nup clan received the cycle of teachings of
the glorious deity Samyak from the master Hūṁkāra and promulgated this,
and as well ensured that the teachings of the Vajrayāna approach fell, as is
said, “first to Nyak, following that to Nup, and finally to Zur,” such that their
lineages of teachings and students became limitless. In particular, during
the time of the “three ancestors of Zur,” the way in which the teachings of
the secret mantra approach spread in Tibet [14b] was said to rival that of
Oḍḍiyāna.
6. In future generations, fortunate beings who were emanations of the
king and his subjects appeared in succession, bringing forth the profound
teachings concealed as hidden treasure from their places of concealment, in
accord with the times, so that all beings throughout central Tibet and the
surrounding regions were granted unsurpassable benefit and happiness in
the short and the long term.
B. Kadam
In the case of the Kadampa tradition, the Noble Lord, the glorious Atīśa
(who was renowned as being an emanation of the buddha Amitābha and
having attained the third level of realization) came to Tibet. There he
found that, due to the evil ruler Langdarma’s attempts to eradicate the
teachings that had been established by the ancestral spiritual monarchs,
the sutra tradition and the Vinaya had been undermined, while the secret
mantra approach had become distorted into perverted forms of behavior.
In order to ensure that the teachings of the Sage were once again elucidated, Atīśa composed his Lamp on the Path to Enlightenment, a complete
overview of the stages on the paths of the three spiritual models that is
based on the meaning of what is taught in such sources as the Ornament of
the Mahāyāna Sutras and the Stages of the Bodhisattva. He emphasized the
view of the Middle Way, the conduct of the Vinaya, and the advice concerning the precious awakening attitude of bodhicitta. Atīśa established a
system of teaching that allowed a single individual to experience all the
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Traditions in India and Tibet 39
words of the Victorious One arising as personal advice for awakening to
buddhahood.
The foremost among Atīśa’s students were Khu, Ngok, and Drom,52
who were emanations of the bodhisattvas of the three families.53 Of these,
Dromtön Gyalwai Jungne (who was Avalokiteśvara in the flesh) had three
students who were known as the three brothers. From these three there developed three traditions:
•	 Putowa Rinchen Sal established the branch of the Kadampa of “those
teaching mainstream sources,” that is, those such as Lang and Shar54
(who were compared to the united sun and moon), who upheld the
tradition of teaching six major sources.
•	 Chenga Tsultrim Bar established the branch of “those teaching advice,” transmitted by such masters as Jayulwa, who taught the four
truths as personal advice.
•	 Puchungwa Zhönu Gyaltsen established the branch of “those teaching pith instructions,” transmitted by such masters as Tapkawa, who
conferred the maturing empowerments and liberating instructions for
the “sixteen spheres,” as well as the supportive transmission of the
precious volumes of secret teachings.
These three branches, as well as the lineage of oral transmission from
Naktso, developed extensively, spreading throughout the eastern and central regions of Tibet. In later times the centers that upheld this tradition
itself waned somewhat, [15a] but the illuminating activities of the glorious
Tsongkhapa Lozang Drakpa, an emanation of Mañjuśrī, in elucidating these
teachings once again caused them to spread over the surface of the earth.
C. Lamdre
As for the tradition of “The Path with the Result,” Vajra Nairātmyā conferred
empowerment on the powerful lord of yogins Śrīdharmapāla (“Glorious
Protector of the Dharma”)55 within a mandala that she emanated. The realization of the sixth level became fully evident to him, and he became
renowned as the mahāsiddhā Virūpa, or Birwapa.56 It was he who, relying
on the tantra of Hevajra, bestowed the Vajra Lines of the Lamdre teachings
for the sake of Kāṇha of the East, on whom he conferred an abridged explanation of the tantra, as well as extensive instructions on the Path with
the Result. To Ḍombipa he granted an extensive explanation of the tantra
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40 The Catalog
and abridged instructions. From these two the transmissions were passed
down through lineages of successive masters of accomplishment. Among the
translators in Tibet during the later spread of the teachings were three who
served as authentic sources of the secret mantra approach, or Vajrayāna:
Mar, Gö, and Drok. One of these, Drokmi Lotsāwa Śākya Yeshe, received
a complete range of mainstream sources and advice from Gayadhara and
Vīravajra. He also received the “eight later cycles concerning the path,” such
as the instructions of the mahāsiddhā Saroruha. In Tibet he conferred these
teachings on his students: the seven siddhās, the seven students who received a complete transmission of the primary sources, and the four students
who received a complete transmission of the pith instructions.57
From these four there developed in the Lamdre tradition three lineages
of the sons who were students. Among these, from Sekar Chungwa58 there
further developed three lines through those who received from him an ideal,
a middling, and a lesser transmission. The middling transmission was propagated through the Zhamas,59 from whom some seven traditions developed.
The ideal transmission came through Zhangtön Chöbar, from whom Sachen
Kunga Nyingpo received it. There were the traditions of the earlier spiritual
son Pakmo Drupa and Chegom, and both extensive and more direct lineages
came to the later sons.60 As well, Gyijo Lotsāwa studied with Gayadhara,
which led to a lineage succession. There came to be what were renowned
collectively as the eighteen traditions of Lamdre. From these, the Sakya tradition itself has endured as the most widespread in terms of activity. [15b]
With respect to that tradition, moreover, Ngorchen Kunga Zangpo studied with the mahāsiddhā Buddhaśrī, which led to the lineage succession of
the Ngor tradition: the “explication for the assembly.”61 The Dzong tradition
of Lamdre is that of Dorje Denpa Kunga Namgyal and is the lineage that
came from Ngakchang Zungkyi Palwa. And Tsarchen Losal Gyatso studied
with Doring Kunpangpa Chenpo and passed this transmission on to his two
heart sons,62 who were compared to the sun and moon, which led to the
lineage of the Tsar tradition: the “explication for disciples.”63 All of these
are still living traditions.
Generally speaking, the great guru Drokmi Lotsāwa received personal
transmissions of the exceptional instructions renowned as the “nine cycles
of the path.” The first of these, the cycle of the Path with the Result, compiled by the lord of yogins Birwapa, has just been discussed. As for the
“eight later cycles concerning the path,” six are concerned with the stage of
completion associated with the three cycles of Cakrasaṃvara, Hevajra, and
Guhyasamāja, while two are commentaries on the tantra classes in general.
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Traditions in India and Tibet 41
They are:
1. Ensuring the Innate State, a text on the stage of completion according to
the “commentarial tradition” of Hevajra, authored by Ḍombi Heruka on the
basis of the Two Sections;
2. Saroruha’s Sādhana, based on the tantra Vajra Pavilion, for which the
instructions are those referred to as “like the tip of a candle flame” and those
on the nine profound methods of the stage of completion, authored by the
master Padmavajra and known as the Hevajra tradition of Saroruha, the
Lake-Born One;
3. The six mainstream sources of Kṛṣṇa, authored by Kṛṣṇacāryavajra on
the basis of the explanatory tantra of Cakrasaṃvara, of which the practical
application of the Olapati is “the complete path of caṇḍalī”;
4. The pith instruction for “straightening the crooked,” authored by the
master Ucitāmara, which is the practical application as a root summary of
the Droplet of Spring;
5. Commentary on Bodhicitta, authored by the glorious lord protector Ārya
Nāgārjuna on the basis of the Guhyasamāja Tantra, the practical application
of which is the pith instruction of “achieving a decisive state of mind in
the presence of a stupa,” that is, the stage of completion associated with
Guhyasamāja Akṣobhya;
6. Treatises authored by the great scholar Vāgīśvarakīrti, such as Illuminating the Seven Branches, which emphasizes the enlightened intent of the
glorious Guhyasamāja cycle, [16a] the practice of which is the Mahāmudrā
without Letters, connected with the tradition of the venerable Jñāna;
7. The pith instructions on the “stages of the inconceivable,” authored by
the mahāsiddhā Kuddāla, based on the Well-Sealed Locket; and
8. Successive Levels of Empowerment, authored by the Buddhist monarch
Indrabhūti on the basis of the entire anuttarayoga class of tantras, the practice of which is the “Completion of the Four Seals.”
As well, once Drokmi Lotsāwa had finished his study and training and
was preparing to return to Tibet, he established a connection with the six
erudite gatekeepers of Vikramaśīla, requesting and receiving an instruction
from each, collectively known as the spiritual connections with the six gatekeepers. These and other instructions and reading transmissions have endured without interruption.
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42 The Catalog
D. Marpa Kagyu
With respect to the oral lineage of the lord Marpa, the great and glorious
Tilopa established an extensive lineage in receiving individual transmissions
from the mahāsiddhās Ārya Nāgārjuna, Ḍombipa, Lūipāda, and Sukhasiddhi;
these became the pith instructions associated with his four personal transmissions. He practiced for a long time, training in the realizations associated
with the spiritual path, until he became a great and powerful master among
siddhās, actually cared for by Vajradhara and Vajrayoginī, who conferred on
him the treasury of the four classes of tantra. After the great scholar Nāropa
had trained with him, engaging in twelve great hardships, Nāropa gained
attainment, mastering the meaning of the teachings in its entirety simply
through symbols and words.
Marpa Chökyi Lodrö journeyed to the holy country of India three or four
times, studying a limitless range of sutras and tantras with many learned
and accomplished masters, Nāropa and Maitrīpa foremost among them. In
particular, during his earlier and later journeys, he spent a total of sixteen
years and seven months with Nāropa alone, integrating study, contemplation, and meditation so that he came to dwell in a state of attainment. On
the occasion of Marpa’s final journey, Nāropa had already entered into a
phase of advanced tantric conduct, so Marpa sought him out by undergoing
great hardship and supplicating him. He actually met Nāropa at Puṣpahari
in northern India and spent seven months with him while Nāropa conferred
on Marpa the complete transmission of the oral lineage of the masculine and
feminine aspects of Cakrasaṃvara. [16b]
In Tibet, the foremost among the students on whom Marpa bestowed
profound teachings were known as the four great pillars. From among
these, three—Me, Ngok, and Tsur—received the personal transmission of
the lineage of exegesis, while the venerable Milarepa received that of the
lineage of accomplishment. Among the many students of Mila, including
the “seven who ascended to Khecara” and the “eight cotton-clad brethren,”
one of the foremost was his heart son Rechung Dorje Drakpa, who was
compared to the moon and from whom came the Oral Lineage of Rechung
(Rechung Nyengyu); several of its instructions, such as those concerning
Amitāyus and Caṇḍa, spread throughout the entire Land of Snows. The
student who was compared to the sun and who was praised in the prophecies of the Victorious One was the great, incomparable Gampopa, whose
coming was in every way similar to that of an actual buddha coming into
the world.
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Traditions in India and Tibet 43
Although he had an inconceivable number of students whom he brought
to spiritual maturity and liberation, the foremost were those who upheld the
lineages renowned as the four senior branches:
•	 Barompa Darma Wangchuk, from whom came the Barom Kagyu;
•	 Pakmo Drupa Dorje Gyalpo, from whom came the Pakdru Kagyu;
•	 the glorious Dusum Khyenpa, from whom came the Karma Kagyu; and
•	 Zhang Tsalpa Tsöndru Drakpa (a student of Gampopa’s student Öngom Tsultrim Nyingpo), from whom came the Tsalpa Kagyu.
•	 As well, a fifth branch, the Dakpo Kagyu, came from the succession
that followed the three “uncle and nephew” masters of Dakpo, which
was the primary seat of Dakpo.
Some 500 students of Pakmo Drupa were famed as being worthy of a ceremonial canopy. From the foremost among them came what were renowned
as the eight junior branches of Kagyu, or “the four pairs, totaling eight.”
These students were:
•	 Kyoppa Jikten Sumgyi Gönpo, from whom came the Drigung Kagyu;
•	 Tangpa Tashi Palwa, from whom came the Taklung Kagyu;
•	 Drogön Gyaltsa Kuön, from whom came the Tropu Kagyu;
•	 Lingje Repa Pema Dorje, from whom came the Lingre Kagyu;
•	 Marpa Rinchen Lodrö, from whom came the Martsang Kagyu;
•	 Yelpa Yeshe Tsekpa, from whom came the Yelpa Kagyu;
•	 Zarawa Yeshe Senge, from whom came the Yapzang Kagyu; and
•	 Nyipu Gyergom Chökyi Senge, from whom came the Shuksep Kagyu.
[17a]
Each of these had its own monastic seat, lineage of teachings, and vast range
of activities.
In particular, from Götsangpa Gönpo Dorje (who was the foremost student of Lingje Repa’s heart son Drogön Tsangpa Gyare) came the upper
branch of the Drukpa, renowned as the “stars in the sky”; from the lineage of his students such as Gyalwa Yangönpa, Latö Sherap Gönpo, Barawa
Gyaltsen Zangpo, and others came specific subbranches of the Kagyu. From
Lore Darma Wangchuk came the lower branch of the Drukpa: the “focal
point of earth.” And through the nine masters named Senge, who upheld the
monastic seat, came the uninterrupted transmission of the middle branch of
the Drukpa.
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On the basis of the special nature of the lord Dusum Khyenpa’s motivation
and aspirations, the incredible students and activities of each of his successive incarnations constituted the Kaṃtsang tradition, the primary branch of
the Kagyu. Two further branches developed: the Zurmang Kagyu came from
Drung Mase Lodrö Rinchen, who was invested as the master of the fifth lord
Dezhin Shekpa’s oral lineage known as the “Three Cycles of the Gem,” while
the Nedo Kagyu came from the learned and accomplished Karma Chakme,
who was a personal student of the sixth Garwang, Chökyi Wangchuk.
From among the foregoing, nowadays only the Karma Kagyu (as one of
the four senior branches) and the Drukpa, the Drigung, and the Taklung (of
the eight junior branches) are still lineages that can stand on their own. Of
the remaining branches, only the transmissions of a few minor maturing
empowerments and liberating teachings have not disappeared; other than
these, the presence of these branches is no longer felt to any great degree.
E. Shangpa Kagyu
Concerning the Shangpa Kagyu, the learned and accomplished master
Khyungpo Naljor (who was prophesied by the Victorious One as a “great
śrāvaka worker of miracles”) first embraced his ancestral religion of Bön
and then the Nyingma school. Although he became learned in each of these
systems and gained some spiritual power thereby, due to the power of his
aspiration to engage in enlightened conduct finding a timely expression, he
was not satisfied with them alone and so journeyed to the holy country of
India. He met with some 150 learned and accomplished masters, foremost
among them his four primary gurus (Vajrāsana and others), and studied an
enormous range of teachings from both sutra and tantra. [17b] In particular,
he actually met the ḍākinīs of timeless awareness Niguma and Sukhasiddhi,
who had both heard teachings directly from Vajradhara and who dwelled on
one of the three pure levels of realization. They bestowed profound instructions on him, and he became a great lord among siddhās, indistinguishable
from such sublime mahāsiddhās as Saraha, as exemplified by the fact that
the deities of the five tantras were actually present in the five places of his
body. Because he established his seat at Zhang Zhong in the Shang valley
of the Yeru region of Tsang province, he was known as Lama Shangpa, and
so those who continued his lineage became famed as the Shangpa Kagyu.
Khyungpo Naljor lived to the age of 150, maturing and liberating an
inconceivable number of those who were to be guided, so that his students included some 180,000 teachers. Foremost among these were the
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Traditions in India and Tibet 45
five “earlier sons” and a sixth “later son.” And among these, it was only
to Mokchokpa Rinchen Tsöndru that the personal transmission fell for the
one-to-one lineage of the secret words of Vajradhara. After him this lineage
passed in succession to Öntön Kyergangpa, Sangye Nyentön, Sangye Tönpa,
and Drogön Tönpa. The vajra seal of this one-to-one transmission was then
loosened by the seventh “jewel,” Chöje Tönpa, in accord with prophecies
from Vajradhara and the ḍākinī of timeless awareness, thus allowing accomplished students to spread throughout the human world Jambudvīpa and as
far away as its subcontinents. The primary holders of the continuing lineage
were Tsangma Shangtön, Samdingpa Zhönu Drup, and Jakchen Gyaltsen
Bum, all three of whom committed the instructions to writing. Countless
lineages of students developed at the seats of both Jakchen and Samdingpa.
There also appeared another series of great and exceptional beings known as
the later seven jewels, such as Khyungpo Tsultrim Gönpo, who was a student
of Tsangma Shangtön.
In addition, countless other lineages developed: from Chöje Tönpa’s student Serlingpa Tashi Pal, from the succession of Latö Könchok Kar’s students, and so forth. Later on, the mahāsiddhā Tangtong Gyalpo received
the distinct “upper” and “lower” lineages and practiced these teachings, so
that he was actually taken under the care of the ḍākinī of timeless awareness, [18a] which resulted in three successive direct lineages that still exist
nowadays. The venerable Jetsun Kunga Drolchok received the extensive lineage of these teachings on some twenty-four occasions, and a twenty-fifth
time—a marvelous and extremely direct lineage—when the ḍākinī actually
bestowed instructions on him in this direct manner. Jetsun Tāranātha combined these twenty-five transmissions in the instruction manual found in
this collection.
As for the cycle of teachings concerned with the “swift-acting lord protector of timeless awareness,” the special dharmapāla of the learned and
accomplished Khyungpo, in former times the followers of the so-called
upper tradition spread these teachings almost everywhere. Later on, the
lower tradition that came from Rigong spread throughout the majority of
schools, and in particular the Precious Lord and his spiritual sons adopted
this as the foremost of their dharmapāla practices, so that the rituals of
offering, praise, sādhana, and activity spread throughout the three region
of U, Tsang, and Kham and as far away as China and Mongolia. It would
seem that nowadays any tradition that upholds the sources of the “golden
teachings” is exceedingly rare.
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F. Zhije and Its Auxiliary Lineage
Kamalaśīla (who was also renowned in both Tibet and China as Padampa
Sangye) was a greatly learned master who was born at Cata Senga in the
region of Vetāli in India. He received the entire range of profound instructions from some fifty-four accomplished masters, both men and women, and
one-pointedly applied himself to the practice of these instructions. In this
way he gained the eight major attainments of the more ordinary variety—
such as the ability to extract the vital essence of the inanimate world—and
so lived for 570 years. In meditation he was graced with visions of twelve
sugatas, thirty-six amazing gurus who had attained Khecara, and others;
he also gained the supreme attainment: the timeless awareness of the great
path of seeing.
It was this master who based his teachings primarily on the three versions of the Prajñāpāramitā—extensive, middle-length, and concise—as well
as such texts as the tantra Great Flowing River of the Sanskrit Vowels and
Consonants, condensing the meaning of these sources for application in spiritual practice. In accord with this master’s own life example, for him the
support was that of the three levels of ordination; the path was the challenging one of austerities; and the fruition was conduct for the benefit of others.
Those of fortunate karma who followed that example and were liberated
on the level of buddhahood were as numerous as stars in the nighttime sky.
The specific teachings that brought this about became known by the generic
name of “the sacred teachings,” as well as “the pacification of suffering.”
[18b]
Although these teachings comprise an inconceivable range of instructional methods based on people’s varying degrees of acumen, the lineages
that are most renowned are the three successive lines of the transmission of
Pacification established by Padampa during some five visits to the land of
Tibet:
1. The first line of transmission concerns the “Three Cycles of the Lamp
of Pacification” that Padampa imparted to Jñānaguhya of Kashmir and were
transmitted by the translator Angpo Lotsāwa and others.
2. In the intermediate line of transmission, the primary masters are Ma,
So, and Kaṃ. The transmission of the words and meaning of Mahāmudrā
were imparted to Ma Chökyi Sherap; the transmission of the words and
meaning of the advice for “perceiving pure awareness in all its nakedness”
were imparted to Sochung Gendun Bar; and the transmission of upper linInterior_DNZ_Catalog_12_03_13.indd 46 3/18/13 3:55 PM
Traditions in India and Tibet 47
eage and lower lineage of the transcendent perfection of wisdom was imparted to Kaṃ Yeshe Gyaltsen. There were also three minor transmissions:
•	 the “Ninefold Cycle of the Lamp of Pacification,” imparted to Geshe
Drapa;
•	 the advice integrating sutra and tantra, imparted to Che Candrakīrti;
and
•	 the advice “without letters” on the transcendent perfection of wisdom,
imparted to Jang Kadampa.
It is also said that there were some fifteen minor transmissions of diverse
lineages for such teachings as Lapkyi Drönma’s advice on the Object of
Severance.
3. As for the final line of transmission, when Padampa returned from
China to Dingri, there were transmissions beyond counting, of maturing
empowerments and liberating instructions that he bestowed on his students:
the twenty-six “destroyers of illusion,” his more than one hundred great and
exalted spiritual sons, the twenty-four noble ladies, the twelve students who
directed monastic seats, and others. However, the foremost of these students
were known as the four favored yogins, who compiled teachings and wrote
them down:
•	 in the east, Dampa Charchen, who compiled the “Cycle of the Teachings That Integrate the Sutras”;
•	 in the south, Vajrakrodha, who compiled the “Cycle Organizing the
Meaning of the Precious Jewel”;
•	 in the west, Dampa Purchung, who compiled the “Cycle That Compiles Fragmentary Teachings”; and
•	 in the north, the bodhisattva Kunga, who compiled the “Cycle of the
Teachings of Cholu.”
Of the foregoing three lineages, the intermediate one is explained as being in accord with the final cycle of the Buddha’s teachings (that is, the
sutras that concern the definitive meaning of the teachings), while the later
lineage is primarily in accord with the tantric approach.
All of the foregoing lineages, moreover, are complete spiritual paths, but
Padampa averred that the most exalted among them—equal in its intent to
that of Padampa himself—is the tradition of the holy master Kunga.
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This cycle of teachings is composed of a vast range of sections, of both
more ordinary and extraordinary teachings. [19a] Although all three lineages were formerly very widespread, nowadays they exist only in name. But
the great translator Dharmaśrī of Mindroling put much effort into receiving
whatever transmissions were available and writing manuals and ritual texts.
It would seem that it is due to his kindness that at least the fundamental
elements of the maturing empowerments and liberating instructions for all
three lineages (the earlier, the intermediate, and the later), and particularly
for the tradition of the holy master Kunga, are still extant.
The auxiliary cycle, the Object of Severance, is renowned for having two
branches: the “male” lineage of Severance and the “female” lineage. As for
the former, Padampa Sangye bestowed on Kyo Śākya Yeshe and Yalung
Mara Serpo the exclusively sutra tradition of Severance: the instructions
called Six Fragments, which discuss the meaning of Āryadeva’s short text
Fifty Verses.
64 Kyo conferred these on his nephew, Sönam Lama, who in turn
is said to have conferred four of these Fragments on Machik Lapkyi Drönma.
The cycle transmitted by Mara Serpo was promulgated by Rok Sherap Ö
and Khedrup Zhönu Drup. The foregoing is known as the male lineage of
Severance.
As for the female lineage, the same Machik Lapkyi Drönma—who was
the great mother Prajñāpāramitā manifesting as a human woman—read the
sutra of the transcendent perfection of wisdom aloud, which aroused in her
the view of emptiness. With Padampa teaching her a few words of heart
advice, she experienced an ongoing sense of freedom and became a natural yoginī. Out of her own experience of enlightened intent—the meaning
of the intent found in the Prajñāpāramitā Sutras—Machik established the
extensive tradition of the path of Severance, composing an incredible number of cycles of advice. All of these are subsumed within four lineages: the
father lineage of skillful method, the mother lineage of wisdom, the nondual
lineage of ultimate meaning, and the ḍākinī’s lineage of meditative experience. Her many students, including some 108 male and female siddhās
who were her personal students, lived throughout central and eastern Tibet.
Foremost among them were her sixteen great spiritual children to whom
personal transmission fell, whose activities flourished everywhere. Her own
son Langlungpa Gyalwa Döndrup became the foremost one upholding the
lineage of the sutra tradition. The upholder of the lineage of the tantra tradition was Tönyön Samdrup, who became renowned as a siddhā and whose
special lineage of Severance was known as Gangpa.65 [19b] The one upholding the lineage that integrated the traditions of sutra and tantra was
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Traditions in India and Tibet 49
Khugom Chökyi Senge, whose lineage produced many further lineages that
came from individual siddhās.
In particular, the Gyalwang Karmapa Rangjung Dorje received the
teachings of Severance from Namtso Dopa, and from that lineage came
the Severance lineages of “Rupa.” In later times there developed the traditions of Zurmang and Nedo. There also developed countless other traditions
from various lineage holders, as exemplified by the Kyapche tradition that
came from Jetsun Kyase and the Trechö tradition that came from Treho
Chökyi Wangpo. An extensive lineage came from Machik’s daughters, while
Gyaltang Samten Özer received many distinct transmissions and met directly with Machik, who bestowed instructions on him; all of this led to the Tang
tradition.66
There were many profound teachings that Machik did not confer on her
students but concealed as hidden treasure teachings. In later times these
were revealed by Ladu Dorje Drönma, who was an emanation of Machik
herself. Kunpang Tsöndru Senge, a rebirth of Khugom, revealed a profound
and vast array of hidden treasure teachings from concealment; it would
seem that the later transmission of these has continued to the present day as
the Gyatön lineage of Severance.
G. Jordruk
The Vajrayoga of the Six Branches of Union dates from the time when our
Teacher, the perfect Buddha, was teaching a vast range of anuttarayoga
source tantras of the Vajrayāna at the glorious stupa of Dhānyakaṭaka to
those in his retinue, a vast assembly of beings both of this world and transcendent. On that occasion, in response to a supplication by Dharmarāja
Sucandra, who was an emanation,67 the Buddha spoke the source tantra
of the Kālacakra cycle in twelve thousand lines. This teaching flourished
in the land of Shambhala until the end of the seventh Dharmarāja’s reign.
Then the Kalkī ruler Mañjuśrī Yaśas composed an abridged version of the
tantra based on the source, and Kalkī Puṇḍarīka elucidated this version in
his major commentary. The successive generations of emanated Kalkī rulers spread these teachings, so that they definitely came to mahāsiddhās in
the holy country of India at a certain early point in time, if in a somewhat
random manner.
In the perceptions of people in general, however, the one who first introduced these teachings was Cilu Paṇḍita. When he was traveling to Shambhala
seeking the “Bodhisattva Commentaries,”68 [20a] during his journey he was
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50 The Catalog
taken under the care of an emanation of the Kalkī ruler, who bestowed on
him the entire range of empowerments, tantras, commentaries, and pith instructions and blessed him so that Cilu thoroughly mastered these teachings.
Cilu’s student was Piṇḍo Ācārya, also known as the master who begs for
alms. It was from him that Mañjuvajra (also known as Kālacakrapāda the
Elder, or Cilupa the Younger) received the teachings. Through the power of
the emanated Kalkī ruler’s blessings, Mañjuśrīvajra gained siddhis and actually journeyed to Kalāpa, where he received a complete transmission of the
empowerments, tantras, and pith instructions. Emphasizing these teachings,
he explained them to those who listened, so that he came to have many
students, including Nāropa, Ratnakāragupta, and others. Among these, three
figures—Avadhūtipa, Śrībhadrabodhi, and Nālandāpa—were each referred
to as Kālacakrapāda the Younger.
Initially, the translator Gyijo Lotsāwa Dawai Özer invited Kālacakrapāda
Śrībhadrabodhi to this land of Tibet; they translated the commentary on the
tantra and the pith instructions. Gyijo trained those known as the four great
sons, including the translator Trom Lotsāwa Pema Özer. The Gyilo tradition
was transmitted from Trom Lotsāwa.
Mañjukīrti was a student of Nālandāpa, and his student in turn was the
Nepalese Samantaśrī. It was from Samantaśrī that Ra Lotsāwa Chörap received the teachings that became the Ra tradition. Alternatively, another
student of Nālandāpa was the Kashmiri Dawa Gönpo, from whom the teachings passed to Dro Lotsāwa Sherap Drak, to his student Gompa Könchok
Sung in turn, and so forth, resulting in the Dro tradition.
Other traditions included the following:
•	 the Tsami tradition, the lineage that passed from Nālandāpa to Tsami
Sangye Drak and successive generations;
•	 the Nyö tradition, through Nyö Darma Ö, who received teachings from
Tsami’s student Se Lotsāwa Zhönu Tsultrim;
•	 the Chak Lo tradition, another lineage that came from Nālandāpa and
passed successively to Abhayākara, Niṣkalaṅka, the Nepalese scholar
Ravīndra, and Chak Lotsāwa Chöje Pal;
•	 the Paṇchen (“Great Scholar”) tradition, also called the Chal tradition,
which came from Abhayākara to Vikhyātadeva, the Kashmiri scholar
Paṇchen Śākyaśrī, and Chal Chökyi Zangpo;
•	 the Rong tradition, which passed from Ra Lotsāwa Chörap to Yeshe
Senge, to Bumseng, to Rongpa Ga Lotsāwa Namgyal Dorje, and so on
through successive generations of the lineage;
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•	 the Tsal tradition, which was passed from Tsami to Khampa Ga
Lotsāwa Zhönupal to Zhang Tsalpa;
•	 the Sakyapa tradition, conferred by Ga Lotsāwa on the great master
of Sakya; [20b]
•	 the Kodrak tradition, which was received by Kodrak Sönam Gyaltsen
from the great scholar Vibhūticandra, on whom it had been actually
conferred by the mahāsiddhā Śāvarīśvara;
•	 the Gö tradition, which Lama Gö received from both Nyen Lotsāwa
and Ga Lotsāwa, they in turn having received the teachings from Mañjukīrti and Abhayākara; and
•	 the Kar tradition, which came from Chak Chöje Pal to Golungpa Dodepal, to the learned and accomplished master Orgyenpa, to Nyemdowa
Kunga Döndrup, to the lord Rangjung and so on, and which emphasizes the Tsami tradition.
In addition, there appeared many other traditions, such as the Bodong
tradition (passed down from Shong and Pang), the Koktrangwa tradition,
the Latö Wangyal tradition, and others.
In later times, however, the two schools that caused the teachings of
the Kālacakra cycle to spread very widely in this Land of Snows were the
Jonang and the Zhalu. Both of these received teachings initially from the
lineage of the Ra tradition and subsequently brought in teachings from the
Dro tradition, so that they definitely came to uphold a combined lineage of
Ra and Dro. Because the Bu tradition was primarily a personal transmission
of exegesis, it has continued from the great Butön to the present day and
constitutes an uninterrupted transmission of explanation of the tantra.
In the Jonang tradition, the great Kunpang received from successive emanations of the Kalkī rulers the complete tradition of Kālacakra that included
all the sources translated into Tibetan. His students were famed as the “four
sons of Kunpang.” The great and omniscient Dolpopa’s marvelous activity
in spreading the yoga of the Six Branches was truly incredible. Primarily,
it was the fourteen students who were considered his equals who each engaged in extensive activities to spread traditions of instruction, which has
resulted in an ongoing succession that constitutes a personal transmission of
accomplishment. This continues even now without impairment as an ongoing tradition of consummate meditative experience and realization.
Generally speaking, in India, the holy country, it would seem that a
number of traditions appeared, including those of Kālacakrapāda the Elder
and the Younger, Śavaripa, Anupamarakṣita, Raviśrījñāna, the great scholInterior_DNZ_Catalog_12_03_13.indd 51 3/18/13 3:55 PM
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ar Nāropa, the Great Scholar of Kashmir, the mahāsiddhā Śāntigupta, and
others. Here in Tibet the most renowned were the “four prior traditions” (of
Gyijo, Dro, Ra, and Chödrak of Dingri); the “four intermediate traditions”
(of Menlung Guru, Tar Lotsāwa, Orgyenpa, and Vibhūticandra); [21a] the
three from Śāvari (earlier, intermediate, and later); and the “later tradition”
that came from the great scholar Vanaratna.
H. Dorje Sumgyi Nyendrup
As for the tradition of Dorje Sumgyi Nyendrup (Stages of Approach and
Accomplishment of the Three Vajras), the learned and accomplished master Orgyenpa Rinchen Pal trained completely in the sutras and tantras; in
particular he became a superb scholar of the Kālacakra cycle. Training under Gyalwa Götsangpa, he gave rise to a consummate level of realization,
beholding the truth of the path of seeing. The lord of dharma Götsangpa
extolled Orgyenpa as his heart son, equal to him in uncontrived tantric conduct. In order to develop his conduct to a consummate degree, Orgyenpa
journeyed to Jalendhara and many other regions. In particular, he went to
the land of Oḍḍiyāna in the west, where many obstacles and quasi-miraculous events occurred; he quelled these with his indwelling confidence on
the view and the splendor of his uncontrived conduct. In the four cardinal
directions of the central region of Dhūmatala, he was blessed by the ḍākinīs
of the four families. In accord with a prophecy uttered by a lovely emanated
maiden, he went to a town called Kapoka, where Vajrayoginī herself manifested in the form of a prostitute and bestowed on him the pleasures of food
and drink and physical contact, which released the blockages in his subtle
channels. With sounds and earthquakes and other great omens, she manifested in actuality as the Vajra Queen and conferred these instructions on
him in their entirety. The four previous ḍākinīs and a fifth, the lioness-faced
Siṁhamukhā, each conferred a portion of the instructions on Orgyenpa as
well, and he gained the sublime and more ordinary attainments.
Orgyenpa journeyed to Tibet, where, in response to a supplication by
Kharchu Rinpoche, a student who had received a prophecy concerning this,
he first committed the vajra verses of this cycle to writing. He composed a
Mnemonic Summary of verses concerning the visualizations that he had bestowed. Dawa Senge, who was entrusted with safeguarding these teachings,
compiled the pith instructions into a volume. There are also what are referred to as the four major commentaries: The replies that Orgyenpa gave to
questions from Golungpa Zhönu Pal were recorded; Zurpukpa Rinchen Pal
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Traditions in India and Tibet 53
authored a major commentary; and both the learned Shangtön and Nyedo
Kunga Döndrup composed detailed explanations of the vajra verses.
Numerous traditions of these teachings developed, such as the lineage
that passed from Patrapa Sönam Özer through Chöje Gangpa and was received by Palden Lama Sönam Gyaltsen. [21b] The venerable and omniscient Rangjung received the entire cycle of instructions from the mahāsiddhā himself, composed a commentary to unravel the vajra verses, and further elucidated this noble path, the key points of which are more especially
exalted than others.
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In terms of what the teachings in this collection constitute in their essence,
eight topics are to be identified:
•	 the Nyingma, or Early Translation school
•	 the Kadam
•	 the Lamdre
•	 the Kagyu
•	 the Shangpa
•	 the Zhije and Chö
•	 the Jordruk
•	 the Nyendrup
A. Nyingma
In the first case, that of the Early Translation school and its classification of
nine approaches, with respect to the three yogas of the inner level of skillful
method, there have developed many graduated approaches to meditation.
These, however, can be subsumed within the two categories of those that
involve some thematic structure and those that do not. As the Three Stages
states:
The stage of meditating on a thematic structure
and that of cultivating the experience of suchness itself—
the specific variations are spoken of as twofold.
Of these, in this collection the emphasis is on presenting the sources for
the stages of meditation in atiyoga, the pinnacle of the nine approaches.
III
Identification
of Teachings
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This is the latter of the three categories of development, completion, and
Great Perfection. If we interpret the Sanskrit term mahāsandhi, it translates
as “great meditative absorption” or “great meditative stability”; that is, the
meaning is that of timeless awareness, in which all phenomena of samsara
and nirvana are naturally arising within the expanse of the oneness that is
the true way in which things abide, transcending all the systems of the eight
approaches of ordinary consciousness.
If this approach is further categorized, we read the following in the
Supreme Array:
the Category of Mind for those with conceptual minds,
the Category of Expanse for those with minds like space,
and the Category of Direct Transmission for those who need not
strive step by step.
Accordingly, the Great Perfection is renowned to involve three categories,
because there are different degrees of profundity within this approach that
forges the path of naturally occurring timeless awareness.
Of these, in the outer Category of Mind, the realization of all phenomena
as being the display of the oneness of mind itself—beyond causes and conditions, effort and achievement—brings freedom from the limitation of there
being factors to be eliminated. There are seven further subcategories within
this, such as the position that the fruition state is the origin of mind.
In the inner Category of Expanse, free of anything to be done, the realization that all objects in the phenomenal world are without coming or
going within the expanse of Samantabhadrā—and that they therefore do not
undergo change within the basic space of the three kāyas as natural attributes—brings freedom from the limitation of there being antidotes. [22a]
This has four subsections: the three of the White Expanse, Black Expanse,
and Multicolored Expanse, plus the Immense Expanse.
In the secret and profound Category of Direct Transmission, there is the
realization that the way in which all phenomena of ground, path, and fruition actually are is such that their innate attribute is the fact of the inseparability of original purity and spontaneous presence; and in accord with this
realization, there is freedom from the limitations of factors to be eliminated
as well as antidotes. This category includes three kinds of texts: personal advice, miscellaneous instructions, and teachings that discuss the tantras that
are the source specific to this category.
In this regard, the All-Creating Monarch contains the following lines:
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Identification of Teachings 57
Six approaches that bring the attainment of certainty
are shown to be points of error concerning the great perfection.
Such passages demonstrate the fact that, in every case, all the fixed concepts
pertaining to the sutras and to the outer and inner tantras (up to and including the anuyoga approach) are solely systems of thought constrained by
ordinary rational consciousness, so that one succumbs to the error of failing
to see the primordial way in which things actually abide, just as it is.
Timeless awareness in the context of the Great Perfection approach transcends the eight avenues of ordinary discursive consciousness, which entail
imagining and describing things in terms of cause and effect. It is a supreme
freedom from conceptual elaboration, with all limitless states of ordinary mind
and mental events having subsided within basic space. It is the fundamentally
unconditioned mode of being that is the true nature of pure awareness, occurring in and of itself, supremely free of anything to be done and transcending
ordinary consciousness. Other than constituting a naturally abiding process of
resting in its own fundamental nature, it is not contrived through any artificial means, and so the adventitious distortions that are manifestations of its
dynamic energy have dissipated naturally within the basic space of genuine
being. It is therefore remarkably superior to all lower systems of thought, a
fact that is discussed in the tantra Naturally Arising Awareness:
How marvelous! The great perfection of ati
does not fall into any extreme
and so embraces the ultimate meaning of naturally occurring
timeless awareness.
To give an analogy, just as the carnivorous lion
awes other predators with its majesty,
so the Great Perfection speaks its own language and awes inferior
approaches with its majesty.
The Great Perfection speaks its own language and relies on its
own ultimate meaning.69
In this and similar passages, this source presents the definitive secrets of
unique view and meditation.
In the Supreme Array of Ati, moreover, following an extensive presentation of the way in which this approach is superior to systems of view and
meditation that involve conceptual speculation, we read the following:
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Therefore, this quintessence that is the definitive secret
is like a lamp that illuminates the darkness;
it is like an elephant among oxen;
it is like a lion among other wild beasts; [22b]
it is like a horseman among foot soldiers.
It is superior to all other approaches.
The preceding citation is an illustration of the extensive treatment found in
this text.
As for the key points of this path, the Great Perfection approach is endowed with the special teachings of the unsurpassable instructions concerning “fourfold freedom.” And in particular, having received the empowerment into the dynamic energy of pure awareness from the secret cycle of
the Category of Direct Transmission, with unimpaired faith and samaya one
familiarizes oneself to some significant degree with the yoga of day and
night. Even if one does so, one still might not gain the level of primordial
freedom in this lifetime. Nevertheless, through the power of the blessings
of the lineage of masters of awareness and that of the true nature of things,
when one becomes free of the cage of the physical body, immediately upon
calling nirmāṇakāya pure realms to mind, one beholds the nirmāṇakāya
realms of the ten directions and is inspired to the level of “universal illumination.” This process is described in such passages as the following from the
Supreme Array of Ati:
In the final of the five-hundred-year periods in degenerate times,
this heart essence of secrets will manifest in the human realm.
Those fortunate individuals who follow and uphold this
and to whom this heart essence becomes evident
will pass to the level of unchanging being.
Even if, due to having a short life and many illnesses in these
degenerate times,
they do not gain indwelling confidence in this heart essence,
by perceiving it they gain supreme inspiration,
taking pure and miraculous rebirth in the nirmāṇakāya realm of
Universal Illumination,
freed from the confines of the womb.
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B. Kadam
As for the Kadampa, this refers to the tradition of the glorious Atīśa—
known as the Noble Lord and the “single deity” of the Land of Snows—in
which all the words of the Victorious One are experienced as personal
advice by which a single individual can awaken to buddhahood. There is
a saying, “The bodies of those who uphold this lineage are adorned with
four deities, their speech is adorned with the Three Compilations, and
their minds are adorned with the three higher trainings.” Of these, the
four deities are Śākyamuni, the master of the teachings; Avalokiteśvara,
the master of love and compassion; Tārā, who dispels external obstacles;
and Acala, who dispels internal obstacles. The Three Compilations are the
presentations with which the three higher trainings are counted together
as the subject matter being presented, so that this tradition is renowned
as embodying mastery that is endowed with seven divine components.
This tradition has three parts: primary sources, advice, and pith instructions. [23a]
As for the primary sources, this tradition emphasizes a living process of
listening to and explaining six sources: the Garland of Lives and the Didactic
Aphorisms, as the sources that arouse one’s faith; the Compendium of Training
and Entering the Way of the Bodhisattva, as the sources that teach about one’s
conduct; and the Levels of the Bodhisattva and the Ornament of the Mahāyāna
Sutras, as the sources concerning meditative absorption.
The advice is instruction on the basis of the four truths—of suffering, of
its all-pervasive origin, of its cessation, and of the spiritual path to it—in
terms of the usual progression and its reversal. The pith instructions concern the practical implementation of secret teachings found in the Precious
Volume. As that source states:
Please recall the guru, the source of refuge.
Your body is of the nature of the deity.
Please use your speech to engage continuously in recitation and
mantra repetition.
Think of all beings without exception as your parents.
Investigate the way in which mind truly abides as empty.
In maintaining these five,
please purify all your fundamentally positive qualities!
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That is to say, the path is forged of the “sixteen spheres,” on both the relative and the ultimate levels, derived from the five recollections of the guru,
the deity, mantra, compassion, and emptiness.
The Lamp on the Path to Enlightenment by the Noble Lord presents an
integrated treatment of the primary sources and the advice. Given that it is
indispensable for one to embrace this unerring path right up to the point at
which liberation and omniscience are attained, it is famed as the “path to
enlightenment,” or the “graduated path of the three spiritual models.” As
the source itself states:
Understand there to be three spiritual models:
the lesser, the intermediate, and the most excellent.
The Sanskrit term for a spiritual model is puruṣa, which etymologically
means “having capability,” and so the term “spiritual model of the teachings” is used in this context to refer to someone who has the capability to
accomplish something meaningful for the next lifetime or even beyond that.
In this tradition, at the outset the foundation for all three models lies in
the teachings on how one relies on a spiritual mentor and how the opportunity and leisure to practice is difficult to gain, and so one begins with these.
Then, as the exalted Nāgārjuna states:
First there are teachings concerned with higher states of rebirth;
later come those concerned with the definitive excellence of
enlightenment.
Why? Because once one has gained a higher state of rebirth,
gradually one can come to that definitive excellence.
Accordingly, the lesser spiritual model is that of those who rid themselves of fixation on this lifetime and are capable of making the moral
choices of what to accept and what to reject for the sake of some happier
state of existence for themselves in the future. As the main body of teachings in this path, there are four topics: impermanence, the shortcomings
of the lower states of rebirth, [23b] the taking of refuge, and the effects
of karma.
The intermediate spiritual model is that of those who rid themselves of
fixation on samsara in its entirety and are capable of engaging correctly in
the three higher trainings for the sake of becoming liberated from it. From
the perspective of approaches, this model comprises those of the śrāvaka
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and the pratyekabuddha. From the perspective of what one meditates on,
there are the four truths, interdependent origination, the obvious and subtle
aspects of the identity of the individual, and so forth.
The superior spiritual model is that of those who perceive the flaws of
both conditioned existence and mere personal salvation and are capable of
accepting the challenge of bringing all beings to the level of buddhahood.
From the perspective of view, this is either the Middle Way or the Mind
Only school. From the perspective of spiritual approaches, this model can
be divided into the two approaches of sutra and tantra. Beginning with the
arousal of bodhicitta, which is the distinctive feature of this path, the teachings deal with the way in which one engages in the conduct of the heirs of
the victorious ones—that is, the general and specific points of training—as
well as the results to which this leads.
Generally speaking, the designation “three spiritual models” appears in a
few sources, such as the Concise Definitive Conclusion and the commentary on
the Treasury of Abhidharma. The stages of practical implementation are condensed from explanations found in the two Ornaments and the Categories
of the Levels.70 In fact, all the teachings that were spoken in so excellent a
manner by the Victorious One are subsumed within this path of the three
spiritual models.
The variant themes of mind training, or lojong, which constitute advice
for mentally exchanging oneself with others, are primarily found in the
Indian sources by the Lord Atīśa’s three gurus and are the quintessence of
the practical implementation found in such texts as Entering the Way of the
Bodhisattva and the Compendium of Training. This training is the fundamental theme for meditation on the path of the superior spiritual model—the
consummation of the three models of the graduated path—and constitutes a
remarkable way to enhance the relative aspect of bodhicitta and the meditative absorptions of loving-kindness and compassion.
C. Lamdre
In the case of the Lamdre tradition, the powerful lord among yogins Virūpa
pursued a spiritual practice of the completion stage from the three tantras
of the Hevajra cycle71 and condensed this into the source text of pith instructions,72 which became renowned as the Precious Speech Concerning
the Path with the Result, a lineage imbued with four oral transmissions and
authentic qualities. This tradition involves four ways of instructing students
through three means of validation and four oral lineages.
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Of these, if we discuss instruction exactly according to the source,73 which
is the most extensive basic treatise, [24a] to quote the great lord Sakyapa:
The three states of appearances lay the foundation for the path;
the three continua bring understanding of all practical
implementation without exception.
In accord with this statement, the three states of appearances are teachings
that are held in common with the approach of the transcendent perfections
and lay the foundation of the path:
•	 Impure appearance involves meditating on the shortcomings of samsara, on the hard-won state of opportunity and leisure, and on conviction concerning the cause-and-effect process of karma; this completes
the path of the śrāvaka approach.
•	 Experiential appearance involves, for the more ordinary kind of practitioner, the cultivation of loving-kindness, compassion, and bodhicitta;
this completes the path of the ordinary Mahāyāna approach. For the
more extraordinary kind of practitioner, this involves meditation on
the path of the Vajrayāna approach, in which one understands that all
the inconceivable states of meditative and visionary experience that
arise are subsumed within fifteen topics, so that when these arise one
recognizes them and allows their natural expression.
•	 Pure appearance involves being aware of the qualities of buddhahood
in the context of the fruition state—the uninterrupted continuum of
adornment and so forth—and the arousal of inspiration that one will
oneself attain these qualities, so that one’s ongoing experience becomes refined through their cultivation in meditation.
In the extraordinary path of mantra, at the outset one receives empowerment as the causal circumstance and upholds the samaya commitments entailed in the ground situation.74 As for the actual path of the three continua:
•	 The causal continuum of the basis of all experience involves one being
directly introduced to the view of the indivisibility of samsara and nirvana as the primordial unity of lucidity and emptiness and cultivating
that in meditation.
•	 The continuum of skillful method as the path in fact involves four successive paths connected to the four levels of empowerment:
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u The path of the vase empowerment is that of the stage of development on the external and internal levels; having received empowerment in the context of the path, one meditates for four sessions in
every twenty-four-hour period on the profound path that embodies
the significance of that empowerment.
u The path of the secret empowerment involves techniques using
subtle energies and caṇḍalī.
u The path of the empowerment of wisdom leading to timeless awareness involves the body of another as the “messenger.”
u The path of the fourth empowerment is that of the “vajra waves”—
that is, meditation on the threefold path of the stage of completion
to usher in the anticipatory and actual states of timeless awareness.
•	 Once one has meditated on these four paths, within the context of the
mundane path, one experiences the four views (of the three essences
and so forth). Within the context of the transcendent path, one reaches
the four culmination states of attainment, and the resultant continuum
of the fruition state of the five kāyas becomes fully evident. [24b]
To summarize, one lays the foundation of the path with the three states
of appearances; carries out the implementation of the main body of practice with the three continua; eliminates one’s false assumptions with fourfold authenticity and the four oral lineages; and delineates the levels of
the path by means of the five factors of interdependent origination. When
implementing the foregoing, by knowing the three situations in which the
subtle elements gather, one becomes skilled in the seven pith instructions
that are of benefit and in the methods for dispelling hindrances; and by
pursuing the practice, one reaches the culmination of attainment. This is
the process of instruction in the extensive treatment of the path. The intermediate treatment of the path involves five topics, while the condensed
treatment of the path is subsumed within four categories. Given that any
of the foregoing treatments are such that the fruition remains attainable
within the context of the path, this tradition is renowned as Lamdre—the
Path with the Result—because it reveals the significance of the inseparability of ground, path, and fruition.
D. Marpa Kagyu
As for the tradition of the Kagyupa, this refers to the veritable ocean of advice
(primarily associated with the anuttarayoga class) that has been transmitted
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by the mahāsiddhās who founded the schools based on the oral lineage they
upheld, which Lord Marpa the translator had received as the tradition of the
venerable Nāropa and Maitrīpa. Although these instructions are so limitless
as to defy description, we may summarize them according to the emphasis
on the topics of meditation into two categories: the path of skillful method
(the Six Dharmas of Nāropa) and the path of freedom (Mahāmudrā). Both
of these, however, are subsumed within three major “vajra themes.” To cite
from the Clear Summary of the Five Stages and the Later Primer:
The stages of the way in which things truly abide,
the path, and the arising of the fruition state.
That is to say, there is
•	 the ground (the way in which things truly abide);
•	 the stages for traversing the spiritual path; and
•	 the way in which the fruition state is made fully evident.
The true way of abiding, furthermore, has two aspects: the way in which
things actually abide as the ground of being and the way in which things
actually abide as this pertains to mind. Each of these, too, has three levels
(the more obvious, the subtle, and the extremely subtle), which are taken as
the basis for the refinement process.
The path involves two aspects: maturation and liberation. Of these, one
begins with one’s ongoing experience being matured through the empowerment process to some degree (ideal, middling, or lesser) based on one’s capacity as the recipient. Then, the teachings that liberate one concern the two
stages of development and completion. [25a] A beginner implements the
practice of these two alternately, but with familiarization one implements
them simultaneously. In the stage of completion, moreover, one implements
the practices of either the path of skillful method or that of freedom, which
are the means that effect the refinement in accordance with the basis for
that refinement process.
The fruition entails more ordinary attainments (such as the ten indications of successful practice, the eight qualities, the four aspects of enlightened activity, and so forth), as well as the most sublime attainment (being
endowed with the seven attributes of integration, the eight qualities of powerful mastery, the four kāyas, and the five aspects of timeless awareness).
Depending on one’s particular good fortune and diligence, these attainments
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may actually be gained in this lifetime or perhaps in the intermediate state
after death.
1. The Path of Skillful Method
As for the Six Dharmas, which constitute the path of skillful method, these
are practical techniques that rely on such methods as the arousal of bliss
to make fully evident the timeless awareness of Mahāmudrā that derives
from these methods, and constitute a swift and profound path for those
who are endowed with sharp acumen and diligence. They come from the
tradition of the glorious Nārotapa.75 The primary bases on which they rely
are summaries of the key points of enlightened intent that are specific to
five tantric cycles—Cakrasaṃvara and Hevajra, Mahāmāya, Catuḥpītha,
and Guhyasamāja—and that permeate the Kālacakra cycle in general. These
practices are thus renowned as the path of skillful method associated with
the tantras. In this regard, we read in the True Measure of the Authentic Word
of the Buddha:
Caṇḍalī, karmamudrā,
illusory body, dream, utter lucidity,
the intermediate state, the transference of consciousness, and
transferring one’s consciousness into another’s body.76
In this regard, caṇḍalī is renowned as the root of the path, karmamudrā
as the enhancement technique on the path, the practice of illusory body as
the axis of the path, dream practice as the authentic measure of meditative
warmth on the path, the practice of utter lucidity as the very core of the
path, the practice of the intermediate state as the decisive factor on the
path, the transference of consciousness as one’s escort on the path, and
the practice of transferring one’s mind into another’s body as the means to
bridge interruptions on the path.77 Of these, the practices of caṇḍalī, illusory body, dream, and utter lucidity are known as the four basic practices,
constituting the profound path that makes fully evident, within a single
lifetime, the state of primordial unity that requires no more training. For
those of lesser good fortune, for whom these practices will not make the
fruition state evident in this lifetime, the instructions are given for the
practices of the intermediate state and the transference of consciousness,
making for a set of six practices. Karmamudrā and the practice of transferring one’s consciousness into another’s body are auxiliary practices to
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enhance one’s practice or bridge interruptions, so they are not counted
separately in the grouping.
The foregoing is the exegesis of Lord Gampopa and as such is universally espoused by those of the Dakpo Kagyu tradition. [25b] Lord Marpa
subsumed these into what he termed the four corners of the teachings that
bring awakening to buddhahood, while in the tradition of Ngok and his
spiritual descendants, the essence of the Six Dharmas is condensed into the
two processes of “blending” and “transference.” The venerable Mila sang
of this as the direct introduction to the eight intermediate states; Tepupa
explained this in terms of four pairs of eight practices; and Rechungpa spoke
of it as the “three cycles of blending” or the “ninefold cycle of blending and
transference,” and so forth.
While there are numerous analyses and syntheses, the actual teachings
are subsumed within the previous explanation.
2. The Path of Freedom
As for the path of freedom, or Mahāmudrā, according to the tradition of
this precious lineage there is a sutra-based model, in which the instructions
speak of the object as the utter lucidity that is free of elaboration, and the
subjective perceiver as the absence of any conceptual process; with these
instructions, one rests in equipoise. And there is a tantra-based model, that
of Mahāmudrā specifically characterized as “gaining contact with the innate
nature”—that is, the unity of bliss and emptiness—through timeless awareness awakened during the empowerment process and intense focus applied
to the key points of the vajra body. Of these two models, the latter conforms
to what was described previously, whereas the former derives primarily
from the tradition of the master Maitrīpa.
In essence, Mahāmudrā is nondual timeless awareness, profound and lucid and permeating all of samsara and nirvana, imbued with seven special
attributes. As for the derivation of the term, if we analyze the Sanskrit term
mahāmudrā, mudrā (“seal”) means that all phenomena of the three situations
of samsara, nirvana, and the spiritual path are such that they do not fall
outside of this awareness, while mahā (“supreme”) indicates that there is
no other thing superior to it; this is a compound term that combines these
meanings.
If we analyze this, there are three aspects: Mahāmudrā of ground, of
path, and of fruition:
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1. The ground is a “seal” because all phenomena of samsara and nirvana
are such that they do not fall outside this, for freedom and confusion occur
respectively due to the realization of or the failure to realize that very fact
of the way in which things truly abide. It is “supreme” because other than
that there is no other dharmakāya to be sought.
2. The path is a “seal” because even while one is undertaking spiritual
practice, having been introduced directly through the guru’s pith instructions, all consciousness and objects of consciousness are such that they do
not fall outside this. It is “supreme” because other than that there is no other
timeless awareness of buddhahood to be sought.
3. The fruition is a “seal” because once the way in which the ground of
being is present becomes fully evident with adventitious obscurations being
refined away through the process of the path, the entire manifest display
of the kāyas and timeless awareness is such that it does not fall outside the
essence of this. [26a] It is “supreme” because it constitutes the consummate
state of being.
Regarding the innate nature, there are the two aspects of what is innate
by nature and what is innate due to “melting bliss.” Of these, what is being
referred to in the present context is not merely some speculative meditation
on what is inferred after nothing is found at the conclusion of one’s investigation, but rather a path that is forged of the direct experience, free of
concepts, of the unceasing unity of perceived appearances and mind, without the conceptual component of reifying that, so that one is brought into
contact with that innate nature in its actuality. As Lord Gampopa stated:
Mind, conceptual thought, and dharmakāya:
these three are innate at the outset.
Because through instruction one gains contact with these as one,
wouldn’t you call this “gaining contact with the innate nature”?
With respect to the practical implementation of such a path, as Tilopa
said:
Ah! This is self-knowing timeless awareness.
Transcending any verbiage or terminology, it is not the province
of mind.
I, Tilo, have nothing whatsoever to show you.
Understand it by pointing it out to yourself!
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That is to say, once one has recognized one’s own true way of abiding,
the perspective of the ground of being, one meditates on this path using
what are known as the six teachings of Tilopa:
Do not reflect. Do not contemplate. Do not examine.
Do not meditate. Do not think. Just rest, utterly relaxed.
To implement these in one’s practice amounts to what is identical in its
significance to the cycles of Maitrīpa’s teachings on the “absence of any
conceptual process.”
In addition to this, the lord Gampopa relied on the Second Armor of
Mahāmudrā, authored by the Noble Lord,78 and the instructional methods
from the Kadam tradition. The fourfold preliminary practices ensure that
meditation develops where it has not yet developed. The threefold process
of direct introduction ensures that where it has developed, it is used as the
path. Due to the methods for enhancing the practice and developing positive
qualities, the issue of whether one is of excellent or lesser acumen is of no
consequence; if one’s ongoing experience is refined by one’s immersion in
the instructions, even those of lesser acumen are edified to the highest degree, for these are unsurpassable instructions that give one skill in the means
to bring about the state of natural freedom.
Of the followers of this tradition, the glorious Pakmo Drupa, as well as
Jikten Sumgön of the Drigung school and his descendants, emphasized instructions on the Five Principles of Mahāmudrā.79 The glorious Karmapas
matured and liberated people with instructions on “four key points of the
ongoing cycle of the true nature of reality” and “direct introduction to the
three kāyas.” [26b] In the glorious Drukpa Kagyu school, the upper branch
of the Drukpa employ the “eight major instructions,” while the lower branch
uses the “fivefold capability.” In the basic Kagyu tradition, instruction is
given using the “path of the six cycles.”
As the foregoing cases illustrate, there are limitless individual traditions
associated with the four primary and eight secondary schools and their derivative lineages, and in each of these cases many of those to be guided have
been brought to states of attainment. Given its vast display of methods, this
tradition is entirely worthy of one’s complete confidence.
E. Shangpa Kagyu
In the case of the Shangpa Kagyu, in general terms the learned and acInterior_DNZ_Catalog_12_03_13.indd 68 3/18/13 3:55 PM
Identification of Teachings 69
complished master Khyungpo, who embodied five consummate attributes,
received in its entirety the distilled essence of enlightened mind from some
150 learned and accomplished masters of the holy country of India, so that
it was impossible to ascertain any finite number of what were renowned
to be a limitless and unequaled array of methods. However, if these are
summarized into categories, what developed was a threefold tradition, a
graduated path that included theoretical teachings, debate, and practice.
The latter consisted of five parts: the cycle of Niguma’s teachings, the cycle
of Sukhasiddhi’s teachings, the cycle of Vajrāsana’s teachings, the cycle of
Maitrīpa’s teachings, and the cycle of Rāhula’s teachings. Of these cycles,
the primary one is the cycle of teachings from the ḍākinī of timeless awareness Nigupta,80 which for adherents of the Shangpa Kagyu lineage consists
in its most extensive version of the “fifteen special instructions,” in its condensed version of the “instructions on the three bodies,” and in its extremely
condensed version simply of the “natural freedom of deathless mind.”
While these and other classifications exist, the Five Golden Teachings of
Shangpa constitute the widely known tradition of a one-to-one transmission
bearing a vajra seal. These are:
•	 the Six Dharmas of Niguma as the root;
•	 Mahāmudrā as the trunk;
•	 the three means of maintaining ongoing awareness as the branches;
•	 the white and red forms of Khecarī as the flowers; and
•	 “unerring immortality” as the fruit.
These instructions were set down as mnemonic manuals for visualization
from the Vajra Verses of Vajradhara and the ḍākinī of timeless awareness, so
that even the topics for visualization and the supplication prayers are like
refined gold, not in any way altered, changed, adulterated, or corrupted by
the minds of ordinary individuals.
1. Six Dharmas of Niguma
The first of these is the set of Six Dharmas. As we read in the Vajra Verses:
Having been matured through the four levels of empowerment, if
those who are endowed with faith and diligence
begin with impermanence, disenchantment, and an awareness of
shortcomings as preliminaries
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and then exert themselves on this sublime path, [27a]
they will awaken to buddhahood in six months, or a year, or
within this lifetime.
That is to say, for individuals who have been matured through the conferral of an empowerment either into the five tantric classes (as described
in the major tantra Ocean of Gems) or into the mandala of the glorious
Cakrasaṃvara, and through their receiving the transmission of the respective blessings, the first practice to be undertaken is that of the “purifying
factor of the empty framework of A.” They then primarily carry out four
practices: the path of skillful method (called “the natural blazing of bliss
and warmth”), illusory body (“the natural freedom of attachment and aversion”), the dream state (“the natural purity of compounded confusion”), and
utter lucidity (“the natural awakening of mental dullness”). Through these
practices, the distortions of the confusion experienced in four life situations
are dispelled. The two practices of the transference of consciousness (“awakening to buddhahood without meditation”) and the intermediate state (“the
sambhogakāya of the victorious ones”) are relegated to the status of auxiliary practices in the stages of meditation for those of lesser diligence and
acumen, so that complete freedom is gained in one of the three phases of
the intermediate state, depending on the different levels of acumen (ideal,
middling, or lesser).
2. Mahāmudrā
Concerning Mahāmudrā, the learned and accomplished Khyungpo so highly valued the vajra verses of instruction on the ultimate heart essence of
being, a state in which any conceptual process is absent, that he placed a
small scroll of these inside an amulet box of Nepalese origin, which he wore
around his neck. These instructions thus became know as “Mahāmudrā of
the amulet box”:
•	 For the preliminaries, through the three states of utter relaxation81 one
develops calm abiding and profound insight.
•	 For the main body of practice, with the descent of the vajra state of
timeless awareness, one is directly introduced through a stealthy approach and, by becoming free of four flaws in one’s natural state, one
refines one’s experience of mind itself with great precision.
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•	 For the concluding phase, one maintains the context in which the
three kāyas arise naturally.
Through reliance on uncommon methods to enhance one’s practice and
eliminate hindrances, the supreme seal of Mahāmudrā, which is the natural freedom of the four kāyas—the very core of what is presented in all
the sutras and tantras, and the distilled essence of all pith instructions—becomes fully evident.
3. Three Means of Maintaining Ongoing Awareness
One maintains ongoing awareness of all phenomena (visible, audible, or
imaginable) as being of the nature of the guru, chosen deity, and illusoriness, incorporating these into one’s spiritual path by applying this key point.
Thus, in a matter of mere months or years, the supremely blissful unity of
lucidity and emptiness becomes the natural arising of the three kāyas.
4. White and Red Forms of Khecarī
As for the forms of the transcendent and accomplished conqueror, the Vajra
Queen, that bear the colors of the sun and moon, [27b] by one’s invoking them with the supplication prayers and the key points of visualization,
caṇḍalī—the unity of bliss and emptiness—blazes in the four cakras due to
the freedom from attachment that is associated with each of these places.
With that as one’s working basis, one comes to experience Khecāra, the “enjoyment of space,” as the supreme state of primordial unity.
5. Unerring Immortality
By performing the thirty-two physical exercises that ensure immortality, one
utilizes one’s body on the path to liberation. Given that one’s own mind is
primordially unborn, its immortality is ensured as a supreme state of natural
freedom. The physical body as the natural consequence of karma, being an
assemblage of inanimate matter, is devoid of any basis for assigning birth
or death. In actual fact, even the body occurs simply as a manifestation
of mind, so if one gains the indwelling confidence of realizing mind to be
deathless, the manifestation of the body is that of Mahāmudrā in the form of
the deity, as determined within basic space, without the error that is due to
perceptions based on confusion.
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It is said that one can gain the kāya of primordial unity in this lifetime by
receiving just a few of these instructions, and that merely hearing them will
allow one to awaken to buddhahood in the intermediate state after death,
as the sambhogakāya of the victorious ones. As we read in the Vajra Verses:
For those who implement this most sublime of paths,
without reference to any other time, but now or in the
intermediate state,
the inseparable unity of bliss and emptiness will arise naturally as
the three kāyas
so that they go to the totally pure realm of Khecāra.
The cycle of teachings from the ḍākinī of timeless awareness Sukhasiddhi
would seem to include simply two teachings: a set of Six Dharmas as the profound path of skillful method and “Mahāmudrā, the pure state of timeless
awareness.” The sādhana practice that combines four deities is the instruction that comes from the mahāsiddhā Rāhula, while the profound teaching
from Maitrīpa is that of the “swift-acting lord protector of timeless awareness.” It is evident that these are entirely transmissions based on authentic
meditative experience and blessings.
F. Zhije and Chö
In the case of the tradition of Zhije (Pacification), according to the systems
of instruction that came to Tibet, the meaning of the term Zhije derives from
the emphasis placed in this tradition on causing the student to turn away
from unvirtuous pursuits and on refining away the afflictive emotions in the
ongoing experience of original mind. This process is one that in the short
term pacifies the inferior physical states, factors contributing to illness, and
so forth that are due to the force of previous karma, and so ensures that the
practitioner can deal with and bear these. And so the specific name Damchö
Duk-ngal Zhije (Sacred Teachings on the Pacification of Suffering) was applied to this tradition. It was applied on the basis of such references as that
in the “Mother”:
the mantra that utterly pacifies all suffering.82 [28a]
and that in the most majestic of tantras:
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It pacifies the pains of the three kinds of suffering.
These are special instructions that combine into one the profound key points
of all the sutras and tantras, for they are said to be “of the transcendent perfections in their essence, yet in accord with the mantra approach.”
Generally speaking, the powerful lord among siddhās Dampa Sangye
gained mastery over the meaning of the unborn sound of the Sanskrit vowels
and consonants and, through inconceivable secret means,83 presented immeasurable avenues of teachings—through symbols, words, and meanings—
to beings who were to be guided, according to their temperaments and levels of acumen, so that there was no single tradition to be systematized. He
taught his students, however, in accord with his own life history, and they
for the most part followed his example in three ways: (1) the working basis
being that one was endowed with the three levels of ordination; (2) the path
being the challenging one of ascetic practice; and (3) the result being conduct that benefited others. Dampa Sangye first formulated the Three Cycles
of the Lamp of the Zhije Tradition, which summarized and presented the three
higher trainings as these are implemented in a practical manner by those of
lesser, middling, or ideal acumen.
Three specific lines of transmission became renowned here in Tibet as the
earlier, the middle, and the later line:
•	 The first line of transmission was the “Kashmiri tradition,” which
taught all the advice of fifty-four male and female siddhās, summarized into five key points as illustrated by five analogies.
•	 The middle line of transmission included three traditions: those of Ma,
So, and Kaṃ.
u The Ma tradition involved a process of direct introduction through
sixteen practical instructions that rely on the “lineage of ultimate
meaning,” and a process of eliminating false assumptions through
sixteen major points that rely on the “lineage of words.”
u The So tradition involves a process of direct introduction to an
ideal, middling, or lesser extent using three key points that are the
means of resting the mind, and then a process of practical implementation using ten themes.
u The Kaṃ tradition, although it began as a very extensive method
of instruction, in later times seems to have continued simply as
instruction on the meaning of the Heart Essence of the Transcendent
Perfection of Wisdom.
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•	 The later line of transmission was the tradition of the bodhisattva
Kunga. It consists of pith instructions concerning Prajñāpāramitā (the
“transcendent perfection of wisdom”), which are nevertheless in accord with the secret mantra approach—a direct introduction to the
ultimate heart essence of being (through the conferral of this fundamental insight in one’s ongoing experience) adorned with the skillful
method of the supreme principle of interdependent origination in its
many ramifications. [28b] These are pith instructions for the practical
implementation of all the Buddha’s teachings at one time, on a single
meditation seat.
With respect to the cycle of instructions for the practical implementation
of the Immaculate Drop, this is subsumed within the following steps:
•	 One begins with the conferral of the four levels of empowerment
through symbols (an extraordinary process unique to this tradition),
which matures the student’s working basis for the teachings where
this has not previously been matured.
•	 One proceeds through the strict parameters of the white, red, and
black instructions, which causes meditative experiences to develop
where these have not developed previously.
•	 One forges one’s path of the guru’s blessings, which causes realization
to arise where it has not arisen previously.
•	 The assemblage of words causes the meaning to penetrate one’s mind,
which eliminates conceptual elaboration where this has not yet been
eliminated.
As for the actual process of instruction, according to the pith instructions
for seven complete meditation sessions, there are three alternatives:
1. For those of the highest acumen, the key point of beholding pure awareness in all its nakedness is the “white instruction,” causing them to awaken
to buddhahood all at once through directly beholding the uncontrived way
in which genuine mind truly abides, beyond dualistic consciousness.
2. For those of middling acumen, the key point of devotion as the single
decisive point is the “red instruction,” in which the four kāyas are attained
in leaps and bounds due to the refinement of the bindu of the three avenues
of body, speech, and mind in equal measure, which perfects the path of the
four kāyas of the guru.
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3. For those of lesser acumen, the key point of advice that defines issues
precisely is the “black instruction,” since one gains the five paths successively.
Of these three, the last involves the following:
•	 Subsuming the eight topics of instruction on the external level of the
dialectical approach in a single basic format, by practicing the five
paths during a single session, one is elevated through one’s mental
training to the path of accumulation.
•	 By perfecting the five paths of the mother tantras, in which the motile
factor of subtle energy is aroused and channeled, during a single session, one is brought into the strict confines of ascetic practice on the
path of linkage.
•	 By meditating during a single complete session on the four mudrās,
the instructions on the experience of bliss from the mother tantras,
one is ushered into the path of seeing.
•	 Due to one’s meditating during a single complete session on the four
yogas (or four states of meditative absorption), the instructions on the
ultimate heart essence of being, one’s practice is enhanced through the
equal taste of the path of meditation.
•	 By meditating during a single complete session on the Six Branches of
Union, the instructions on the natural freedom of pure awareness, one
attains the path of consummation, free of anything more to be done.
This method is the special teaching of Dampa Sangye, which had never
existed before in India or Tibet. On the external level, it tears out the heart
of the Three Compilations; [29a] on the internal level, it severs the aorta
of the four classes of tantra; on the secret level, it opens the eye of ultimate
heart essence of being; and on the level of thatness, it loosens the seal of
secrecy imposed by the ḍākinīs. Thus, it constitutes the strict path of practice for implementing the limitless range of the Buddha’s teachings during a
single meditation session, and it is adorned with the skillful method of the
supreme principle of interdependent origination in its many ramifications.
As we read in the Graduated Path by Zhikpo Nyiseng:
The salt of the lineages of attainment in general, the great
graduated path, the strict path of accomplishment,
the united pith instructions of the sutras and tantras in general,
this is indeed found in no other case: Ah!
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As for the auxiliary tradition to this, that of Damchö Dukyi Chöyul
(Sacred Teachings on the Māras as the Object of Severance), if the name is
interpreted on the basis of supportive circumstances, this derives from the
many classifications of conduct—such as secret conduct, the conduct of pure
awareness, and so forth—as an enhancement of spiritual practice that are
spoken of in the classes of anuttarayoga tantras, as well as what we read in
the “Mother”:
those who wish to engage in the conduct of the profound and
transcendent perfection of wisdom should train in this way.
Since this tradition constitutes the practical implementation of the meaning found in these sources, the related name “sphere of activity” was applied.
If the name is interpreted from the perspective of antidotes to counterproductive circumstances, in the context of the cause-oriented approach of
the transcendent perfections, the four truths are paired with respect to the
choices one makes of engaging in what one accepts or turning away from
what one rejects. Because this tradition involves integrating the truths of
suffering and its all-pervasive origin into one’s spiritual path, it constitutes
the practical implementation of the profound key points of meditation as a
countermeasure and the “equal taste” of things, and this is implied in the
name “Māras as the Object of Severance.”
In this name, the meaning of the term severance (Tib. gcod) is as explained
in the brahmin Āryadeva’s small source text:
Because this cuts through to the very root of mind,
cuts the root of the five poisons as afflictive mental states,
serves as the cause of meditation as the consummation of view,
and cuts off all naïve hope, fear, or resistance
to conduct that is daunting,
severance is used as the definitive term.
As for the meaning of the term object (Tib. yul), because the afflictive
states that are to be cut off develop through the mind focusing its attention
on unsuitable objects, the advanced practitioner focuses intently on these
objects, so that the habitual reactions are aroused, and then cuts them off in
the immediacy of that very moment.
Of four mainstream transmissions of the Indian teachings of this tradition
that flourished in Tibet, the two lineages from Padampa Sangye were those
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of the “male line of Severance” and the “female line of Severance”; [29b]
it is the latter that nowadays has spread everywhere. And this is primarily
a lineage of the meditative experience of the accomplished master Machik
herself, who gained freedom on the basis of the Buddha’s word. The source
of the view is the Prajñāpāramitā, while the specific skillful methods are distinctively those of the mantra approach, and so this tradition is held to blend
the realization of the sutra and mantra approaches. The overview of the path
of this tradition is stated in the sutra titled the Compendium:
Due to four causal factors, the bodhisattvas are endowed with
powerful skill.
It is difficult for the four māras to challenge them, for these
cannot perturb them.
They abide in emptiness, yet do not in any way forsake ordinary
beings.
They act according to whatever is taught and are imbued with the
blessings of sugatas.
That is to say, this is the practical implementation of some four themes
found in these teachings: (1) the view of abiding in emptiness; (2) the compassion of not forsaking beings in any way; (3) the discipline of bodhisattvas,
acting according to whatever the Buddha taught; and (4) the blessings conferred by sugatas.
1. As for the view of abiding in emptiness, initially one eliminates the
belief that the mind-body aggregates that are included in one’s ongoing
experience constitute a self, and then abides continually in the meaningful
experience of a lack of any identity, without one’s mind focusing on any
notion of subtle traits being associated with anything associated with other
beings in one’s objective perception.
2. With respect to not forsaking beings in any way, one embraces the path
to enlightenment and with a sense of great compassion turns away from
conduct that harms beings, feeling a special love for those with material
form (such as the afflicted, the sick, and so forth), while also not indulging
in maliciously seeking to harm those without material form (such as gods
and demons).
3. To act according to whatever is taught means to eliminate frivolous
behavior and arouse bodhicitta—the motivation toward enlightenment—so
that one does not act in ways that contradict the pledges associated with
that.
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4. To be blessed by sugatas means that, having taken refuge, one prays
with fervent devotion to one’s primary gurus and those of the lineage.
With the foregoing as a basis, at the outset of one’s practical implementation of these instructions, one receives the empowerments that are unique
to this tradition, which render one a suitable aspirant. [30a] As for the main
process of instruction, for all branches of this tradition—the sutra method, the mantra method, the methods blending the realizations of sutra and
mantra, and so forth—the general format is to begin with the preliminary
exercise unique to this tradition, that of reinforcing positive factors on the
physical level and driving home the vital point of blessings invoked through
devoted supplication.
Then, for the main body of practice, through pursuing pure awareness
and pure awareness alone, one seeks out the hidden flaw of ordinary mind.
Having become involved in a methodical approach, one is shown the means
of resting the mind. Through the process of “opening the doorway to space,”
the meaning of the “mother” is directly introduced. In formal meditative
equipoise, one maintains the experience of one’s own true nature—indescribable, inconceivable, and inexpressible—attaining dharmakāya in a single session. In postmeditation awareness, according to the Great Bundle of
Precepts:
The entanglements of material objects have been cut off;
the entanglements of nonmaterial mind have been cut off;
the entanglements of fixations due to excess enthusiasm have
been cut off.
The māras are divided into four groups;
these are, however, subsumed in the māra of complacency.
As this passage states, with the four māras having been cut off through
one’s being freed from the dualistic frameworks of hope and fear, of acceptance and rejection, whatever has proved difficult to cut off has nevertheless
been cut off by one’s crushing it without hesitation. Applying oneself to a
structured practice of sessions in frightening environments, one frequents
those environments armed with the instructions, so that when any and all
of one’s reactions are provoked, one blends basic space and pure awareness
and uses the visualizations for casting out one’s body as food—the white
feast, the red feast, the variegated feast, and so forth—alternating peaceful
methods with wrathful ones. With this, one experiences concepts of good
versus bad as having an equal taste, so that one puts an end to gods and
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demons outwardly and the belief in a self inwardly in light of the absence
of any such identity. In the shorter term, one completes the process of annihilating these, while in the final analysis one gains the three aspects of
indwelling confidence, which in itself constitutes a perfecting of the paths
and levels as a natural consequence.
G. Jordruk
As for the Vajrayoga, the hidden meanings that are implied with vajra
words in the condensed versions of such anuttarayoga tantras as those of
Cakrasaṃvara and Hevajra are presented clearly in that of the glorious
Kālacakra. In all the extensive source tantras, such as the Sublime Original
Buddha, the profound meaning that they present directly with a single intent
is that of the sublime yoga of Mahāmudrā, known as the Six Branches of
Union. This is the unsurpassable point to which one can go as the consummation of the entire stage of completion. [30b] As for the way in which one
becomes involved in this path, in the Stainless Light the Transcendent and
Accomplished Conqueror speaks of threefold confidence with respect to this
mantra approach:
Initially, at a certain point one has confidence in the tantra,
then confidence in the guru, and then confidence in oneself. It is
through these three that the path to completely perfect buddhahood is thoroughly finished.
As this passage states, it is because one is endowed with this threefold confidence that this becomes the totally pure path that brings one closer to the
most sublime state of accomplishment.
In this regard, what are to be accomplished are the vajras of the three
secrets and of the timeless awareness of tathāgatas, those gone to suchness.
The Six Branches of Union, which ensure this accomplishment, are listed in
the source tantra of the Kālacakra:
Withdrawal, meditative stability,
channeling subtle energy, and furthermore retention of it,
recollection, and meditative absorption:
these are held to be the Six Branches of Union.
These are similar to what is also described in the Subsequent Tantra of the
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Gathering of Secrets and the Vast Range of Ḍākas. With respect to the way in
which the practices are accomplished, they are accomplished it is through
the four phases of approach and accomplishment.
That is to say, if we consider the combining of the preliminaries and the
main body of practice (as these are specific to the completion stage) as constituting the completion of a single set of the four phases of approach and
accomplishment, the following proves to be the case:
1. Since the preliminary stage of fourfold disregard lays the foundation
for the deity’s form, it constitutes the phase of approach
2. In the main body of practice, the branches of withdrawal, meditative
stability, channeling subtle energy, and retention constitute the phase of
intimate approach.
3. Recollection of desire through the four mudrās constitutes the branch
of accomplishment of the bliss of supreme unchanging desire.
4. Meditative absorption constitutes the branch of supreme accomplishment, since it ensures that the kāya of timeless awareness is actually accomplished.
If we consider the actual way in which this accomplishment is gained:
•	 The two branches of withdrawal and meditative stability are the yoga
of the essence of the vajra principle of enlightened form; they refine
the central subtle channel and bring accomplishment of vajra form in
all its aspects.
•	 The channeling of subtle energy and retention are the yoga of the vajra principle of enlightened speech; channeling energy brings the subtle energies of the lateral rasanā and lalanā channels into the central
channel, while retention causes these to become stabilized, bringing
accomplishment of vajra speech in all its aspects. [31a]
•	 Recollection is the yoga of the vajra principle of enlightened mind;
due to one’s reliance on the four mudrās, the bodhicitta that has been
melted is maintained free of dissipation, bringing accomplishment of
vajra mind in all its aspects.
•	 Meditative absorption is the yoga of the vajra principle of timeless
awareness; that selfsame bliss is integrated inseparably with rūpakāya,
bringing accomplishment of vajra timeless awareness—the primordial
unity of bliss and emptiness—in all its aspects.
Alternatively, it is also said that the two branches of withdrawal and
meditative stability are the phase of the accomplishment of total recall; the
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Identification of Teachings 81
two of the channeling of subtle energy and retention are the phase of the accomplishment of subtle energy; recollection is the phase of the accomplishment of bliss; and meditative absorption is the phase of the accomplishment
of suchness.
With respect to these branches, when the Oral Transmission of Kālacakrapāda says:
one should understand that each and every one has six . . .
the former masters of this lineage have interpreted the meaning implied in
explaining each branch through a set of six topics: (1) the meaning of the
term, (2) the appropriate time for that meditation, (3) the branch as a method of meditation, (4) the authentic indications of one’s having meditated,
(5) an analysis of what is purified and what purifies, and (6) the result that
is gained through meditation.
These branches can also be subsumed within threefold virtue. Vajragarbha speaks of the two branches of withdrawal and meditative stability
as the path that is virtuous at the outset; the two of channeling subtle
energy and retention as the path that is virtuous in the interim; and the
two of recollection and meditative absorption as that path that is virtuous
in the final outcome. In general, the teachings of our Teacher in their entirety are virtuous at the outset, in the interim, and in the final outcome.
From the point of view of this consummate stage of definitive meaning,
however, meditation based on conceptual thinking, or the bliss of karmamudrā practice being considered to be the ultimate state, or meditation on emptiness as the nonconceptual state reached at the conclusion of
mental investigation are neither exceptionally virtuous (since they can be
characterized as causes of samsara), nor do they constitute, respectively,
the mandala of ultimate reality or supreme bliss or true emptiness. In this
path, there is virtue at the outset, since initially it brings accomplishment
of empty forms as the mandala of ultimate reality; there is virtue in the
interim, since later on it brings about the cessation of the subtle energy of
karma, which is the cause of discursive conceptual thinking; and there is
virtue in the final outcome, since it brings about accomplishment of the
unchanging ultimate state of bindu. [31b] And there is virtue in all three
stages of the outset, the interim, and the final outcome, since this path
entails the perspective of authentic timeless awareness, a nonconceptual
state that precludes mental investigation; for the meaning of virtue here is
identified as bliss and its attendant causes.
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Thus what is virtuous at the outset brings accomplishment of the meditative absorption of extraordinary calm abiding and profound insight. The
initial stage of what is virtuous in the interim blends subtle energy and mind
in its earlier stages, and the later stage opens the gates of the cakras. What is
virtuous in the final outcome ensures the accomplishment of the changeless
kāya of timeless awareness.
Through the use of these six branches as yogic practice, at first one is
imbued with a partial glimpse of vajra timeless awareness; then step by step
one gains the complete blessing of the “vajra flow,” so that visionary experiences and significant perceptual indications arise. One’s mind abides as a
matter of course in a nonconceptual state, while there occur physical sensations of shaking and trembling and verbal experiences of uttering various
sounds. When one allows the natural expression of these, the blockages of
the three avenues of body, speech, and mind are gradually released. Finally,
the three factors of masculine energy, feminine energy, and subtle motile
energy are purified within the six cakras, so that the kāya of timeless awareness of the victorious ones of the six families is accomplished.
H. Dorje Sumgyi Nyendrup
Concerning the tradition of Dorje Sumgyi Nyendrup (Stages of Approach
and Accomplishment of the Three Vajras), we may cite the Gathering of
Secrets:
Consider your mind as like your body, your body as like your
mind, your mind as like something uttered in words.
The instructions of this tradition are unique, for in the context of the
ground of being, a connection is determined—that the three vajras cannot
be divided from one another—and in the context of the spiritual path, one
meditates on the yoga of the indivisible vajra state so that, in the context of
the fruition state, the three vajra secrets are made fully evident. According
to the Vajra Verses:
Through the refinement of the subtle channels, the body is
purified of distortions;
through the refinement of the subtle energies, the speech is
purified of distortions;
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Identification of Teachings 83
through the attainment of the state without dissipation, the
habitual tendencies of ordinary mind are overcome.
The blockages of the cakras are eradicated though the progression
of the four degrees of joy.
One wakes from the sleep of nonrecognition through coming back
out of unconsciousness.
The mind that is free of desire and in which faintheartedness and
aversion are exhausted
gains freedom in supreme bliss through the purification of desire.
The meaning of the lines cited is as follows:
1. In the branch of approach, which purifies the body and the subtle
channels, the causal factor of the yoga that utilizes the key points of the
body is withdrawal, and its result is meditative stability. [32a] One comes
to a definitive conclusion through the Three Compilations.
2. In the branch of accomplishment of the vajra principle of enlightened
speech, which purifies the speech and the subtle energies, with the vajra
mantra repetition as the preliminary step, the causal factor is the channeling
of subtle energy, and its result is retention. One comes to a definitive conclusion through four factors: these two branches, their effects, and the result
that they accomplish.
3. In the branch of supreme accomplishment of the vajra principle of
enlightened mind, which purifies the mind and bindu, the branch of recollection presents completion of the mundane phase of the spiritual path
in any of three ways: ideally by reliance on caṇḍalī, in middling cases on
one’s own body, and in lesser cases on the body of another. The branch
of meditative absorption, which presents completion of the transcendent
phase of the path, entails the mind abiding one-pointedly in the bliss of
pure self-knowing awareness—the nonduality of both aspects of supreme
bliss, that which is conceptually structured and that which is unstructured.
On the external level, then, one secures all bindu of the refined essence that
is subject to loss. By thus implementing the yoga of the three vajras in the
correct manner, one gains the fruition of the three kāyas—the state purified
of the three levels of obscuration with their three internal subdivisions—in
this one lifetime, in this one body.
Thus, the traditions of the paths of these lineages of accomplishment,
which can be summarized as the foregoing eight lines of transmission, were
the foremost traditions in the land of Tibet and have been so considered
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84 The Catalog
from the point of view that they all constitute complete paths. There are,
however, a great many minor traditions, such that a classification of their
historical origins and instructions would be too much to document.
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As for the enumeration of the teachings that are contained in the collection,
these constitute the heart essence of the primary sources of the eight great
mainstream lineages of accomplishment—the most profound vital essence
of the teachings that mature and liberate, together with the cycles of minor teachings and the transmissions that support these—gathered together
in a single collection, the volumes of which comprise ten major sections,
equal in number to the directions. These sections are those of: (1) the Early
Translation school of the Nyingma, (2) the Kadam, (3) the Lamdre, (4) the
Dakpo Kagyu, (5) the Shangpa Kagyu, (6) the Zhije and Chöyul traditions,
(7) the Jorwa Yenlak Drukpa, (8) the Dorje Sumgyi Nyendrup, (9) the cycles
of minor teachings, and (10) the 108 Instructions of Jetsun Kunga Drolchok
(which are supports for all the foregoing). [32b]
A. Nyingma
The profound Dharma that came to Tibet during the early spread of the
teachings84 comprises that of the three yogas.
1. Mahāyoga
Of these, in the cycle of the mahāyoga teachings are found the following:
•	 Concise Path by Buddhaguhya;85
•	 Garland of Views86 by the precious master;87
•	 Rays of Sunlight, a commentary on the foregoing;88
•	 ‘Mamos’ Sphere of Activity;
89 and
•	 the essential manual of instruction on the Heart Essence of Magical
Illusion, by the omniscient Drime Özer.90
IV
Enumeration of
Teachings
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2. Anuyoga
The cycle of the anuyoga teachings contains the following:
•	 Four Stages of Yogic Practice by Dewa Saldze;91
•	 instruction on innate meditation extracted from the Discourse on the
Gathering;
92 and
•	 Illuminating the Profound Path, a manual of instruction for Stirring the
Pit,
93 both by Lochen Dharmaśrī.
3. Atiyoga
In the atiyoga teachings, there are three categories: of mind, expanse, and
direct transmission.
a. Category of Mind
First, the outer cycle of the Category of Mind (Tib. sems sde) contains the
following:
•	 the thirty-seventh chapter from the tantra the All-Creating Monarch,
including interlinear notes;94
•	 vajra songs of the eighteen texts of the Category of Mind;95
•	 Meditation on Awakened Mind: Smelting Gold from Ore, a treatise on the
heart essence by Mañjuśrīmitra;96
•	 ritual of empowerment into the dynamic energy of pure awareness,
the means for direct introduction to the enlightened intent of the eighteen “mother and child” texts of the Category of Mind, by the Katok
master Moktön Dorje Palzang;97
•	 Precious Ship, the essential manual of instruction for the All-Creating
Monarch, by the noble Longchen Rapjam;98
•	 manual of instruction according to the Nyang tradition, by Sokdokpa
Lodrö Gyaltsen;99
•	 supplication prayer to the lineage by the same author, with supplementary verses by Minling Terchen;100
•	 manual of instruction according to the eastern Tibetan tradition, by
the Katok master Namkha Dorje;101 and
•	 manual of instruction according to the Aro tradition, by Zhamar Kachö
Wangpo.102
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Enumeration of Teachings 87
b. Category of Expanse
Second, the inner cycle of the Category of Expanse (Tib. klong sde) contains
the following:
•	 the fourth chapter from the tantra the Supremely Vast Range of the
Great Expanse, including interlinear notes;103
•	 source for the Vajra Bridge, with associated pith instructions and personal advice, taught by Bairotsana;104
•	 summary of the Condensed Bridge in a single meditation session;105
•	 Garland of Meditative Experience from the Precious Lineage of Oral Teachings;
106 and
•	 Garland of Precious Advice, a song sung to illustrate the benefits and
advantages of bodhicitta through six analogies.107 [33a]
•	 an extensive arrangement of the methods for meditation, a practical
application of the guru’s blessing;108 and
•	 Opening the Eyes of the Fortunate, the practical application of the instructions on meditation, known as “the distilled essence of Ola Jose
poured into the vessel that was Gyagom,” a manual concerning the
stick used as a support in meditation, by Chenga Chökyi Drakpa.109
c. Category of Direct Transmission
Third, the secret cycle of the Category of Direct Transmission (Tib. man ngag
sde) contains the following:
•	 Legacies of the Buddhas: The Quintessential Keystone of the Category of
Direct Transmission in the Great Perfection Approach of Utter Lucidity,
110
comprising:
u the first legacy, Joyous;
111
u the second legacy, Display of Secrecy;
112
u the third legacy, Fallen on Vulture Peak;
113
u Ornament of the Visions of Utter Lucidity,
114 a commentary on the
preceding;
u Three Statements That Hit on the Vital Points,
115 by Garap Dorje;
u Six Meditative Experiences,
116 by Mañjuśrīmitra;
u Seven Nails,
117 by Śrīsiṃha; and
u Four Means of Resting,
118 by Jñānasutra.
•	 Web of Purity, the elaborate empowerment ritual from the Innermost
Drop of the Guru cycle;119
•	 tables of names for the elaborate empowerment;120
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•	 Massing Clouds of Twofold Spiritual Development, a ritual for offering a
mandala;121
•	 Web of Gems, the unelaborate empowerment ritual;122
•	 Manual of Key Points: The Meaning of the Symbolism of the Vase;
123
•	 Massed Clouds of Blessings: Bringing Down the Aspect of Timeless Awareness;
124
•	 Web of Lotuses, the extremely unelaborate empowerment ritual;125
•	 Mandala Offering Adorned with the Four Continents;
126
•	 Web of Light, the utterly unelaborate empowerment ritual;127
•	 mandala offering in five groups of five;128
•	 Wish-Fulfilling Ocean, the stages for offering a ritual feast;129
•	 Oral Transmission of Vimala: Manual of Instruction That Unites in a Single
Mainstream the “Mother and Child” Cycles of the Heart Drop Teachings;
130
•	 empowerment for the secret cycle of the Great Perfection teachings;131
•	 commentary on the preceding, including the empowerment ritual, by
Longchen Rapjam;132 and
•	 Precious Golden Garland, a manual of instruction for the Innermost Drop
of the Ḍākinī according to the tradition of Padma.133
As an auxiliary component, there are texts that I included out of consideration for the continuity of the instruction lineages:
•	 essential instructions on the three aspects of virtue, the three topics of
the Great Perfection cycle Resting at Ease in Mind Itself;
134
•	 from the miscellaneous works of Longchenpa, the cycles renowned as
the “Three Cycles of Natural Freedom,” which are: Great Perfection:
Natural Freedom in Mind Itself;
135
•	 Great Perfection: Natural Freedom in the True Nature of Reality;
136 and
•	 Great Perfection: Natural Freedom in Equalness;
137 [33b]
•	 Ornament of the Manifest Display of Samantabhadra, a ritual honoring
the gurus of the lineage of the Heart Drop teachings;138 and
•	 the authorization ritual139 for the seven classes of Ekajāṭi, guardian of
these teachings, extracted from the Vase Yielding All Wishes collection.140
B. Kadam
The precious Kadampa tradition that derived in turn from the teaching tradition of the Noble Lord, the glorious Atīśa, has three branches: primary
sources, advice, and pith instructions.
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Enumeration of Teachings 89
1. Primary Sources
•	 The main text, Lamp on the Path to Enlightenment, authored by the
Noble Lord;141
•	 a commentary on the foregoing, Utterly Clear Illumination of the Path
to Enlightenment;
142
•	 the graduated path according to the tradition of Gampo, authored by
Tokden Kachö Wangpo;143
•	 Quintessence of Nectar, a manual of instruction on the graduated paths
of the three spiritual models, authored by Jetsun Tāranātha;144
•	 Verses on the Concise Meaning of the Graduated Path, authored by the
Precious Lord Lozang Drakpai Pal;145
•	 a supplication to the direct lineage of blessings, authored by the Precious Lord;146
•	 Refined Gold, instruction on the graduated path authored by Gyalwa
Sönam Gyatso;147
•	 Blissful Path That Leads to Omniscience, a definitive instruction on the
graduated path authored by Paṇchen Lozang Chökyi Gyaltsen;148
•	 Practical Means of Implementing the Graduated Path, authored by my
lord guru;149
•	 an extension of the foregoing, Main Pathway to Enlightenment, a ritual
for the arousal of bodhicitta according to the Middle Way tradition of
the Mahāyāna approach;150 and
•	 Noble Path of the Bodhisattva, a ritual for the arousal of bodhicitta
according to the tradition of extensive conduct in the Mahāyāna approach, authored by my lord guru Jamyang Khyentse.151
2. Advice
•	 The source verses for the Seven Points of Mental Training by Ja Chekhawa Yeshe Dorje, together with interlinear notes;
•	 the complete catalog as clearly set forth in the collection known as
the One Hundred Teachings on Mental Training, in which are brought
together the crucial texts of Indian and Tibetan origin on mental training in the Mahāyāna approach, as compiled by the teacher Sempa
Chenpo Zhönu Gyaltsen (also known as Könchok Bang) and his student Muchen Könchok Gyaltsen;152 [34a]
•	 a manual of instruction on mental training authored by Gyalse
Tokme;153
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•	 Seeds of Benefit and Happiness: Concise Summary of the Practical Implementation of the Seven Points of Mental Training, authored by my guru
Jamyang;154
•	 Easy for Lesser Minds to Apply, a manual of instruction on the seven
points of mental training arranged in a way that is easy to implement
practically;155
•	 the lineage supplication for the preceding text;156 and
•	 an aspiration prayer, Seeds of Lasting Happiness.
157
3. Pith Instructions
•	 A Bodhisattva’s Garlands of Gems, source verses for the precious volumes of secret teachings;
•	 the empowerment ritual for the “Sixteen Spheres”;158
•	 Concise Summary of the Practical Implementation of Meditation and Mantra Repetition;
159 and
•	 Sublime Gift of Twofold Attainments, a manual of instruction authored
by my precious lord guru.160
4. Auxiliary Texts
•	 The manual for the authorization rituals of the FourDeities of the
Kadampa, extracted from the Sources of Riches collection of the Jonang
tradition and arranged as rituals to be recited aloud;161
•	 Uniting the Quintessence of Sutra and Tantra: Manual of Instruction for
the Four Deities of the Kadampa;
162
•	 the source verses for Three Principles of the Spiritual Path, the basis for
the title “New Kadampa,”163 authored by the Precious Lord, Lozang
Drakpa;164 and
•	 Direct Access to Liberation for the Fortunate, an explanation of the preceding that is concise and easy to understand.165
5. Associated Topics
•	 Main Path of Victorious Ones, Mahāmudrā teachings of the Geden
school166 by Paṇchen Lozang Chökyi Gyaltsen, together with his elucidation of the work;167
•	 Heart Essence of Nectar, instructions in the view of the Middle Way by
Mangtö Ludrup Gyatso;168
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Enumeration of Teachings 91
•	 Immaculate Light Rays of the Vajra Moon: Instructions in the View of the
Middle Way of Qualified Emptiness;
169
•	 Ocean of Auspicious Renown: A Ritual Honoring the Gurus of the Graduated Path to Enlightenment;
170 and
•	 newly arranged versions of the authorization ritual for Kartarīdhara,
the guardian deity of these teachings.171
C. Lamdre
The foremost instructions of those masters of the teachings of the secret
mantra approach, the glorious Sakyapa, are that of the Lamdre (the Path
with the Result), together with the “cycles concerning the path.” These instructions consist of three categories.
1. Primary Sources
In the first category are the primary sources for the Lamdre teachings, which
include the following texts:
•	 Vajra Lines;
172
•	 annotated summaries of these lines;173
•	 the primary source concerning the inseparability of samsara and nirvana, composed by Jetsun Drakpa Gyaltsen;174 [34b]
•	 Instruction Manual for Jochak, which provides guidance precisely according to the primary source;175
•	 an annotated commentary in verse summarizing the meaning of more
detailed commentaries;176
•	 another text in verse;177
•	 a summarizing commentary in verse by Ngorchen Kunga Zangpo;178
and
•	 Explication for Nyak, an annotated commentary on the source the Vajra Lines.
179
2. Empowerments
The second category is that of the empowerment that matures—the causal empowerment in the “pith instruction” tradition of Hevajra—which includes the following texts:
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•	 the sādhana,180 mandala ritual,181 and the torma ritual,182 all by
Ngorchen Könchok Lhundrup; and
•	 the practical instructions for conferring the empowerment, arranged
for recitation by Ngorpa Pönlop Jamyang Loter Wangpo.183
3. Instructions
The third category is that of the instructions that liberate. The texts included
are:
•	 the supplication to the lineage of Lamdre;184
•	 Clarifying All the Hidden Meanings, an instruction manual by the glorious Lama Dampa Sönam Gyaltsen that exactly elucidates the path of
the extensive lineage;185
•	 Path Concealed and Explained, of the direct lineage186 and
•	 the instruction manual for the extremely direct lineage entitled Clarification of the Meaning through Symbols, both by Dakchen Dorjechang
Lodrö Gyaltsen (this latter text is also known as the Six Branches of
Union187 according to the Hevajra tradition);188
•	 notes by Taklung Tangpa Rinpoche on the instructions according to
Pakmo Drupa’s tradition of Lamdre;189
•	 instructions on the three aspects of purity as the enlightened intent of
the explanatory tantra Vajra Pavilion, by Chögyal Pakpa, also known
as the commentarial tradition of Lamdre without the source text);190
•	 the supplication to the lineages of the “eight later cycles of the path”
by Ngorchen,191 with supplementary verses;192
•	 Ensuring the Innate State, by Ḍombi Heruka;193
•	 the Indian source of instructions concerning the glorious Hevajra
called “like the tip of a candle flame,” by the master Padmavajra, and
the instructions on the nine profound modes of the stage of development and those of the stage of completion “like the tip of a candle
flame” by Jetsun Drakpa Gyaltsen);194
•	 instructions composed by Jetsun Drakpa Gyaltsen for Complete Path of
Caṇḍalī, by Kṛṣṇācārya;195
•	 the history of the pith instructions of master Ucitāmara for “straightening the crooked” subtle channels, subtle energies, and bindu, including further instructions, by Jetsun Drakpa Gyaltsen;196 [35a]
•	 an elucidation by Jetsun Drakpa Gyaltsen of Teaching Received in Front
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Enumeration of Teachings 93
na, and also known as Pith Instructions for Coming to a Decision about
Mind);197
•	 pith instructions by Jetsun Drakpa Gyaltsen on Mahāmudrā without
Letters,composed by the master Vāgīśvarakīrti;198
•	 the Indian source on the stages of the pith instructions of Inconceivable,
by the master Kuddāla (this includes the history of these instructions,
an annotated summary, and an elucidation of the instructions, all by
Jetsun Drakpa Gyaltsen, and instructions concerning the five ways of
quashing misfortune);199
•	 instructions concerning the path of the mudrā consort, composed by
the master Indrabhūti, together with an elucidation of the source text
by Jetsun Drakpa Gyaltsen;200
•	 eight instruction manuals that elucidate the foregoing source texts;201
and
•	 the instructions known as the spiritual connections with the six gatekeepers, which are the pith instructions of Śāntipa’s Practical Methods
Blending Sutra and Tantra, Nāropa’s Dispelling the Three Kinds of Suffering,
Vāgīśvakīrti’s Clear Recollection of the Genuine State, Prajñākaragupta’s
Guarding against Obstacles Due to External Negative Forces, Jñānaśrī’s Removing Obstacles Due to Disturbances of the Body’s Elements, and Ratnavajra’s Guarding against the Mental Obstacles to Meditative Absorption. 202
An auxiliary section to the foregoing includes the following texts on Parting
from the Four Attachments:
•	 the supplication to the lineage by Ngorchen, together with supplementary verses;203 and
•	 the history, source verses,204 and instructions in verse on Parting from
the Four Attachments by Jetsun Drakpa Gyaltsen;205
•	 the prose commentary by Sakya Paṇḍita;206
•	 the notes by Nuppa Rikzin Drak;207
•	 the instruction manual by Kunga Lekrin;208 and
•	 the means for explaining the teachings by Ngawang Lekdrup, entitled
Necklace of Ketaka Gems.
209
Also included are the ritual composed by Chöje Kunga Chöpel honoring the gurus of Lamdre,210 and the manual for the authorization ritual for
the practice of the eight-deity mandala of the guardian of the teachings,
Pañjaranātha, extracted from the Source of Jewels collection.211
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D. Marpa Kagyu
The advice that derives from the Kagyu lineage of Lord Marpa—the great
translator and emanation of Hevajra who was the ancestral figure for the
teachings of the lineage of accomplishment—falls into two categories: the
cycles of primary sources and commentaries on these, and the developmental stages of instruction. [35b]
1. Primary Sources
The first category includes the more common cycles associated with
Mahāmudrā and the uncommon cycles associated with the Six Dharmas.
a. Mahāmudrā
In the first cycle are found the following texts:
•	 the glorious tantra Unsullied State;
212
•	 Dohā for the People by the Great Brahmin;213
•	 the summary of the foregoing by Barpuwa;214
•	 the pith instructions of Śavaripa concerning the quintessential meaning;215
•	 Ganges Mahāmudrā by Tilopa;216
•	 the structural outline and commentary on the foregoing composed by
the omniscient Rangjung Dorje;217
•	 Concise Words on Mahāmudrā by Nāropa;218
•	 a short, easy-to-understand commentary on the foregoing by my lord
guru, Jamyang Khyentse Wangpo;219
•	 Ten Stanzas on Suchness by Maitrīpa;220
•	 the source verses of Marpa’s song “Creating No Concepts”;221
•	 Lord Mila’s Shedding Light on Timeless Awareness;
222 and
•	 Gampopa’s Single Sufficient Path.
223
Although it would seem that there are about two volumes of Indian
sources for the Mahāmudrā teachings (primarily the works in the Sevenfold
Collection of Accomplishment),224 for all of which the lineage of reading transmission still exists, here I have included only a sample of those texts that are
particularly relevant to this tradition.
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Enumeration of Teachings 95
b. Six Dharmas
The second cycle includes the following:
•	 the speech of the ḍākinī of timeless awareness entitled Standards for
Authentic Teachings;
225
•	 Vajra Verses of the Oral Lineage, the word of the victorious one Vajradhara,226 and a short commentary on the foregoing, Analyzing the Vajra
Verses;
227
•	 two “primers,” a longer one and a shorter one, on the Six Dharmas; 228
•	 pith instructions on the Six Dharmas by Tilopa;229
•	 Nāropa’s vajra song on the Six Dharmas;230 and
•	 the venerable Mila’s Three Cycles of Clarification: The Oral Lineage.
231
2. Stages of Instruction
The second category, concerning the developmental stages of instruction,
includes two sections: the empowerments that mature practitioners and the
instructions that liberate them.
a. Empowerments
With respect to the first section, in this tradition the fundamental process
for maturing practitioners relies on either the masculine or the feminine
aspect of the Cakrasaṃvara cycle. And though all schools within the tradition are alike in emphasizing the methods of Nāropa, those methods comprise both an extraordinary version from the oral lineage and the many
more-common versions that derive from the various Kagyu schools. From
among these, in this collection are included, by way of a generic format, the
sādhana and mandala ritual for the empowerment into the five-deity cycle
of Cakrasaṃvara according to the tradition of the Dakpo Kagyu, authored
by Tashi Namgyal.232
b. Instructions
The second section includes both the fundamental instructions, which derive from the cycles of the oral lineage, [36a] and the manuals that derive
from the individual schools of the Kagyu.
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I) Oral Lineage
The first set of instructions includes:
A) The extensive cycle, which derives from the oral lineage of Rechungpa,
containing the following texts:
•	 the short source by Tilopa;233
•	 the more common manual Wish-Fulfilling Gem;
234
•	 the Six Dharmas, which bring total liberation through the “upper gateway”;235
•	 the physical exercises for the path of skillful means;236
•	 “supreme bliss through the lower gateway”;237
•	 Supreme Bliss: Luminous Pure Awareness;
238
•	 Four Letters of Mahāmudrā;
239
•	 a word-by-word commentary on the foregoing;240 and
•	 a supplication to the oral lineage and Heart Essence of the Wish-Fulfilling Gem, the graduated path of this lineage, by my lord guru.241
B) The intermediate-length cycle, which derives from the oral lineage of
Ngamdzong, contains ing the following texts:
•	 the primary source, Three Cycles of Tseringma;
242
•	 the Mahāmudrā instructions Shedding Light on Timeless Awareness; and
•	 Direct Introduction to the Secret of “Shedding Light on Timeless Awareness,” the latter deriving from the oral lineage of Zurmang.243
C) The shorter cycle, which derives from the oral lineage of Dakpo,
containing the following texts:
•	 the mnemonic source text of pith instructions;244
•	 the sources for the “nine cycles of the disembodied ḍākinī,” instructions from the lord Rechungpa that derive from the oral lineage of
Zurmang;245
•	 the instructions that derive from the oral lineage of Rechung;246 and
•	 the pith instructions Four Scrolls of Heard Instructions that were conferred on Tsurtön by the lord Marpa.247
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Enumeration of Teachings 97
II) Individual Schools
The second set of instructions includes the following texts from the individual schools that branched off from the Dakpo Kagyu:
A) Dakpo Kagyu
From the primary tradition of the Dakpo Kagyu:248
•	 two texts by Dakpo Tashi Namgyal, Shedding Light on the Suchness of
the Supreme Secret, a major instruction manual on the profound path
of the Six Dharmas,249 and Shedding Light on the Suchness of the Genuine
State, a major instruction manual on Mahāmudrā;250
•	 a concise summary of the Four Dharmas of Dakpo Rinpoche;251
•	 Engraved Teachings on Accomplishment, by Tashi Namgyal;252 and
•	 teachings that derive from the oral lineage of Zurmang, the instruction
on mind Wish-Fulfilling Gem253 and the transference of consciousness
known as “the ultimate state of entering the city.”254
B) Tsalpa Kagyu
From the tradition of the Tsalpa Kagyu,255 lord protectors of beings:
•	 Consummate Sublime Path of Mahāmudrā, composed by Kyeme Zhang
Rinpoche;256
•	 the preliminaries and main practice of Mahāmudrā meditation entitled Great Wrathful Goddess;
257 and
•	 notes summarizing the meaning of the “sealed” teachings, by the fifth
Zhamar.258
C) Kam. tsang Kagyu
From the cycles of teachings in the Kaṃtsang Kagyu,259 lineage of accomplishment, there are:
•	 works composed by the venerable and omniscient Rangjung,260 that
is, Instruction Manual on Merging with the Innate State of Mahāmudrā,
261
themes for understanding the Six Dharmas,262 and Molten Gold: Six
Dharmas;
263 [36b]
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•	 works composed by the ninth lord Karmapa, Wangchuk Dorje, that is,
the source verses of a general outline of the teachings on Mahāmudrā,
the innate state,264 and Pointing Out Dharmakāya, an instruction manual on Mahāmudrā;265
•	 liturgies for the preliminary practices of Mahāmudrā, which derive
from the oral tradition;266
•	 a concise and essential instruction on the deity for the stage of development associated with Vajrayoginī, composed by Pawo Tsuklak
Trengwa;267
•	 notes on the outer sādhana, composed by Tsuklak Gyatso;268
•	 the source text Nonduality of Subtle Energy and Mind, by the venerable
Rangjung;269
•	 an instruction manual concerning the foregoing, composed by the
great translator Tsewang Kunkhyap;270
•	 Distilled Nectar, an instruction manual concerning the Six Dharmas,
composed by the sixth Zhamar, Chökyi Wangchuk;271
•	 Direct Introduction to the Three Kāyas, composed by the lord Rangjung
Dorje;272
•	 further instructions on Direct Introduction to the Three Kāyas, composed
by the fourteenth lord Karmapa, Tekchok Dorje;273
•	 Nāropa’s Five Nails to Dispel Hindrances;
274
•	 Four-Session Guru Yoga, composed by the eighth lord Karmapa, Mikyö
Dorje;275
•	 the stages of visualization for the foregoing,276 and
•	 notes on Short Supplication to Vajradhara, both by Karma Chakme.277
D) Zurmang Kagyu
From the Zurmang Kagyu,278 the instruction manual for Mahāmudrā by
Drung Mase Lodrö Rinchen;279 and Dharma for Mountain Retreat: Garland of
Precious Gems, by Drung Kunga Namgyal.280
E) Nedo Kagyu
From the Nedo Kagyu,281 a summary of the quintessential practice integrating Mahāmudrā and Dzokchen— the definitive instruction on Mahākaruṇika
that was conferred on the merchant Bulu by the learned and accomplished
Karma Chakme.282
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Enumeration of Teachings 99
F) Pakdru Kagyu
From the primary teaching cycles of the Pakdru Kagyu,283 advice on Mahāmudrā by Drogön Pakmo Drupa.284
From among the “four pairs,” that is, the eight secondary schools:285
G) Drigung Kagyu286
From the glorious Drigung school:
•	 the source text of Sacred Teaching on the Single Intent, together with a
supplement and a thematic outline;287
•	 a concise overview of Sacred Teaching on the Single Intent;
288
•	 Wish-Fulfilling Gem, an empowerment using a torma for the Five Principles of Mahāmudrā;289
•	 verses on the Five Principles of Mahāmudrā by Lord Dharmakāra;290
•	 an instruction manual on the Five Principles of Mahāmudrā by the
fifth Zhamar;291
•	 the completion stage for the four aspects of the unsurpassable innate
state;292 and
•	 advice that summarizes the Six Dharmas (the last two works are by the
glorious Chökyi Drakpa).293 [37a]
H) Taklung Kagyu294
From the Taklung Kagyu, Wish-Fulfilling Gem, an instruction manual on
Mahāmudrā and the Six Dharmas by Taklung Tangpa Chenpo.295
I) Tropu Kagyu296
From the Tropu Kagyu, an instruction manual on the Five Principles of
Mahāmudrā297 and an instruction manual on the “four syllables.”298
J) Drukpa Kagyu299
From the Lingre Kagyu (that is, the glorious Drukpa school):
•	 instructions on the preliminaries and main practice of Profound Teaching: Merging with the Innate State of Mahāmudrā;
300
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•	 notes summarizing the Six Dharmas;301
•	 the hidden treasure teaching of the Indian source on “equal taste,”
that is, Spiritual Song on Conduct;
302
•	 instructions on the “six cycles of equal taste,” composed by Khachöpa;303
•	 a summation of the intent of “equal taste”;304
•	 a graduated meditation on interdependent origination;305
•	 the Indian source text on guru sādhana;306
•	 the more ordinary and extraordinary versions of the profound path;307
•	 Lovely Adornment of the Eight Primary Instructions;
308
•	 the eight secondary instructions;309
•	 a summary of the practical application of seven spiritual exercises310
(the majority of the foregoing texts are by Pema Karpo);
•	 instructions on the “fivefold capability” of Lo Repa;311 and
•	 advice on the six “mother” practices of the quintessential teachings for
mountain retreat by Gyalwa Yangönpa.312
From the profound teachings of the lord Barawa Gyaltsen Palzang:313
•	 the meditation-based empowerment for Mahāmudrā;314
•	 the preliminaries for Merging with the Innate State of Mahāmudrā;
315
•	 the source verses for the foregoing;316
•	 the short source text;317
•	 the manual of key points;318
•	 instructions on direct introduction;319
•	 the “vajra source” on the Six Dharmas;320 and
•	 a quintessential outline summarizing the profound hidden treasure of
the lord Lodrö Chöpel, a guru sādhana combined with Mahāmudrā
and the Six Dharmas.321
There is also a ritual honoring the gurus of the Kagyu tradition in general,322 as well as authorization rituals for the guardians of these teachings—
the four-armed Mahākāla (according to the tradition of Ga Lotsāwa) and
Dhūmavātī—together with the texts associated with these practices.323
E. Shangpa Kagyu
The glorious Shangpa Kagyu tradition consists primarily of the oral teachings of two ḍākinīs of timeless awareness, powerful masters of the tenth
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Enumeration of Teachings 101
level of realization.324 Its cycles of advice are of three types: the source texts
(the Vajra Verses and commentaries), the empowerments and blessings that
mature practitioners, and the instructions that liberate them.
1. Sources
In the first case, there are the cycles of vajra verses and their respective commentaries for the Six Dharmas (the root),325 Mahāmudrā (the trunk),326 the
techniques for integrating experiences with the spiritual path (the branches),327 and the “deathless state” (the fruit);328 and the sources for Khecarī
(the flowers).329
2. Empowerments
In the second case, there are works of Zhalu Choktrul330 that present the two
transmissions of blessings that “open the doorway”;331 two transmissions of
blessings that “provide an overview”;332 [37b] six transmissions of blessings
that serve as the “central axis” of the tradition;333 and the conferral of blessings for the “later mainstream transmissions.”334
There are works by Jetsun Rinpoche Tāranātha concerning the five-deity mandala of Cakrasaṃvara, including the liturgical description,335 the
mandala ritual,336 the gaṇapūja ritual,337 and the detailed explanation of the
sādhana.338 There is also the sādhana of the concise practice of the principal
deities of the five tantras by Jetsun Rinpoche,339 as well as the abbreviated mandala ritual340 for this practice and the manual for intensive retreat,
Profound Essential Meaning.
341
3. Instructions
In the third case, there are the following texts:
•	 A Gathering of Every Essential Instruction, a manual of key points of
instruction for the Six Dharmas;342
•	 instructions on “Mahāmudrā of the locket,”343 instructions on the three
techniques for integrating experience with the spiritual path,344 instructions on “deathless body and mind,”345 instructions on the inseparability of the guru and the protective deity,346 and supplications
to both the extensive and the direct lineages, with reference to the
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locations associated with the lineage figures (the foregoing texts were
authored by the powerful lord of siddhās Tangtong Gyalpo);
•	 Profound Meaning That Covers the Plains, a manual of instructions for
the Six Dharmas;347
•	 Supplementary Text to the Main Course of Instruction, a supplement to
the mainstream instructions;348
•	 the source verses concerning the physical exercises (the foregoing
three texts were authored by the venerable Jetsun Drolwai Gönpo);349
•	 Wisdom Dakini’s Oral Transmission, a manual of instructions for applying the Six Dharmas in a single session;350
•	 a manual of instructions on “Mahāmudrā of the locket” by Jetsun
Rinpoche;351
•	 Untying the Central Channel’s Knot, the practical methods concerning
the white and red forms of Khecarī;352
•	 verses in praise of the white Khecarī, by Dīpaṃkara;353
•	 ancient instruction manuals on the transference of consciousness
based on the white and red forms of Khecarī;354
•	 Indian sources for the cycle of teachings concerning Sukhasiddhi;355
•	 Rain of Great Bliss, a supplication to the lineage of the Six Dharmas of
Sukhasiddhi;356
•	 Rapid Path to Integral Union, a manual of instructions on these Six
Dharmas;357
•	 Radiant Wisdom, a manual of instructions for the sādhana combining
four deities;358
•	 Naturally Luminous Wisdom, the practical methods for the foregoing
sādhana;359
•	 Blazing Light of Blessing, the vajra verses for recitation to begin and end
practice sessions for the Five Golden Teachings;360
•	 Wide, Untangled Vajra Knot, the source verses for these teachings;361
•	 Wish-Fulfilling Jewel, a ritual honoring the gurus of the Shangpa
Kagyu;362
•	 Descent of Great Bliss, a supplication to the lineage;363
•	 the authorization rituals for the ḍākinīs of the five classes according to
the Shangpa tradition;364
•	 a newly reworked version of the thirteen major transmissions for the
swift-acting lord protector of timeless awareness;365
•	 the transmission of blessings366 and instructions367 for the practice of
the lord protector known as “entering the heart center”; [38a]
•	 the authorization ritual for Kṣetrapāla;368 and
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•	 the torma ritual for the six-armed protector,369 together with supplementary texts.370
F. Zhije Chöyul
The cycles of Damchö Duk-ngal Zhije (Sacred Teachings on the Pacification of
Suffering) are of two types: the actual teachings and the auxiliary teachings.
1. Actual Teachings
In the first case, there are three further sections: the scriptural sources, the
empowerments, and the instructions.
a. Sources
The first section includes:
•	 fragments of the tantra Inconceivable Secret, together with commentarial annotations;371
•	 the cycle of pure silver from the stainless path;372
•	 the cycle of pure gold;373
•	 the cycle of pure crystal;374
•	 the eighty verses of personal advice to the people of Dingri;375 and
•	 the vajra song sung to the lord Milarepa, together with its structural
analysis.376
b. Empowerments
The second section consists of the following texts:
•	 from the initial line of transmission, the empowerment for the threefold lamp from the Kashmiri tradition377 and the authorization rituals
for three deities;378
•	 from the intermediate line of transmission, the empowerment for
Mahāmudrā from the tradition of Ma,379 the transmission of blessing
for the guru from the tradition of So,380 and the authorization ritual for
the deity Prajñāpāramitā from the tradition of Kaṃ;381 and
•	 from the final line of transmission, the extensive empowerment for the
volumes concerning the five paths from the tradition of Dampa KunInterior_DNZ_Catalog_12_03_13.indd 103 3/18/13 3:55 PM
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ga,382 the transmission of blessing for Dampa entitled Conferral of the
Master of Interdependent Connection,
383 the empowerments for twelve
sugatas “resting in meditation,”384 the authorization ritual for the lord
protector Aghora,385 and the authorization rituals for the realm-born
ḍākinī Kunturika and Norbu Zangpo386 (the foregoing works were authored by Lochen Dharmaśrī).
c. Instructions
The third section contains the following texts:
•	 the supplication entitled Golden Garland;
387
•	 Distilled Nectar, a collection of manuals of instructions for the three
lineages of transmission of Pacification (first, intermediate, and final),
by Lochen [Dharmaśrī];388
•	 a manual of instructions for the five paths of Pacification, by Nyedo
Sönam Pal;389
•	 the thirty prayers of aspiration of Dampa;390
•	 the thirteen prayers of aspiration by Kunga;391 and
•	 a ritual honoring the gurus of the Zhije tradition.392
2. Auxiliary Teachings
The auxiliary cycles of teachings for Chö, or Severance, are also contained
in three sections: the primary sources, the empowerments that “open the
doorway,” and the stages of instructions.
a. Sources
The first section contains:
•	 the major scriptural source in verse by the brahmin Āryadeva;393
•	 Pure Honey, the commentary on the foregoing by Drungsa Rupa;394
•	 Machik’s Great Bundle of Precepts, with a structural analysis and commentary by the venerable Rangjung Dorje;395 [38b]
•	 a “further bundle” of Machik’s answers to questions;396
•	 the “inner bundle,” the source of the teachings;397
•	 the “eight ordinary appendices”;398
•	 the “eight extraordinary appendices”;399
•	 the “eight special appendices”;400
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Enumeration of Teachings 105
•	 Precious Treasure Trove to Enhance the Original Source “Hair Tip of Wisdom”;
401 and
•	 the primary source Heart Essence of Profound Meaning.
402
b. Empowerments
The second section contains the torma empowerment from the Zurmang tradition, together with the notes by Jetsun Rinpoche403 on the empowerment
according to the Gyaltang tradition.404
c. Instructions
The third section includes:
•	 the manual of instructions on the Object of Severance authored by the
venerable Rangjung Dorje;405
•	 the notes entitled Crystal Mirror and notes on practicing in a mountain
retreat,406 by Tokden Tenzin Namdak;
•	 Essence of the Key Meaning, a manual of instructions according to the
Gyaltang tradition based on the final line of transmission, authored by
Jetsun Rinpoche;407
•	 Rain of All That Is Wished For, instructions on Severance authored by
Könchok Yenlak;408
•	 an arrangement of liturgies for the “gift of the body” and “feeding”
from the writings of Chakme Rinpoche;409
•	 activities for group rituals in the Zurmang tradition of Severance, arranged by the fourteenth Gyalwang Karmapa,410 including auxiliary
texts;411
•	 ceremony for the offering and gift of the body;412 and
•	 the explanatory notes on the foregoing.413
G. Jordruk
The Vajrayoga tradition is the consummate profound path taught as identical in spirit to the enlightened intent of such extensive source tantras as that
of Kālacakra, the glorious and sublime original buddha. The cycle of these
teachings has three sections: the scriptural sources, the empowerments that
mature, and the instructions that liberate.
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1. Scriptural Sources
The first section includes the following texts:
•	 Quintessential Tantra of Kālacakra;
414
•	 Oral Transmission of Kālacakrapāda, pith instructions on the Six
Branches of Union;415 and
•	 the short treatise of Śavari,416 together with its commentary.417
2. Empowerments
The second section contains:
•	 the sādhana for the nine-deity mandala of Kālacakra;418
•	 the ritual for honoring the foregoing;419 and
•	 the preliminaries to the descent of the vajra state of timeless awareness, together with the means for conferring the three extraordinary
“sublime empowerments”420 (the foregoing texts were authored by the
venerable and omniscient Tāranātha).
3. Instructions
The third section includes:
•	 Meaningful on Sight, a manual of instruction for the Six Branches of
Union;421
•	 a manual of the signs of successful practice and a manual of the authentic measure of practice;422
•	 ways to dispel hindrances423 (the foregoing texts were authored by
Jetsun Rinpoche);424
•	 a manual of instruction for practicing these techniques in a single session;425
•	 Drops of Nectar on the Profound Path426 and Unfolding Excellence of the
Lineage Holders, a supplication, both authored by Rikzin Tsewang Norbu;427 [39a]
•	 a liturgy for the preliminary practices authored by the lord Pema Nyinje Wangpo;428
•	 Vajra Rain, a supplication to the lineage;429
•	 Ascertaining the Essence of Yoga, a text from the tradition of the
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Enumeration of Teachings 107
mahāsiddhā Anupamarakṣita, known as the intermediate version of
the Six Branches of Union;430
•	 Analyzing the Vajra Lines, the instructions on the foregoing authored
by the venerable Pema Karpo;431
•	 the source text of advice on “placing the tip of the tongue against the
palate,” the concise version of the techniques;432
•	 Short Path of the Vajra Holder, the instructions on the foregoing by
Pema Karpo;433
•	 a commentary on the physical exercises;434
•	 the authorization ritual for the connate form of Kālacakra435 and the
meditation practice and mantra repetition for the foregoing;436
•	 the guru yoga for the Kalkī rulers;437 and
•	 the torma empowerment for Vajravega, together with the manual associated with this.438
H. Dorje Sumgyi Nyendrup
The tradition of Dorje Sumgyi Nyendrup (Stages of Approach and
Accomplishment of the Three Vajras) was actually conferred by Vajrayoginī
on the learned and accomplished Orgyenpa in the city of Dhūmathala. The
source texts consist of:
•	 the treatise on the path of skillful means conferred by the ḍākinīs of
the four families;439
•	 the vajra song of aspiration;440
•	 Wish-Fulfilling Gem, the explanatory commentary concerning the stages of approach and accomplishment;441
•	 the liturgies for the preliminary rituals;442
•	 the manual of instructions on the stages of approach and accomplishment443 (the foregoing texts were authored by Dawa Senge); and
•	 the Heart Drop teachings for meditating on the stages of approach and
accomplishment as a complete session of practice, authored by Drukpa
Pema Karpo.444
I. Minor Instructions
The ninth group of teachings consists of the cycles of miscellaneous works of
instructions that derive from various traditions.445 These include:
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1. The various texts and transmissions of blessings for the eighty-four
mahāsiddhās. Although some three distinct traditions of these teachings
were brought to Tibet, it seems that there was some controversy that caused
learned ones with the discerning eye of the dharma to have misgivings
about these. From among these three, it would seem that the Indian source
for the tradition of the scholar Vīraprabhāsvara included here (as translated by Menyak Lotsāwa Möndrup Sherap) can be verified as authentic,
and that the transmission of blessings for this tradition also included here
(which is according to the methods set down by Jetsun Kunga Drolchok
and is the tradition of the gurus of India, uncorrupted by some more generic format of authorization rituals) can be taken as reliable. And although
there is definitely a specific transmission of blessings for each of the siddhās,
while the method included here (that of conferring all of these in a single
transmission) is intended to simplify the process, it is not simply my own
invention. [39b] Rather, I have written out an arrangement of this practical
method, having received explicit permission to do so from my lord guru
Jamyang Khyentse Wangpo, according to the advice conferred on him by
the mahāsiddhā Lavapa.446
Also included are:
•	 a ritual honoring the eighty-four siddhās;447
•	 a guru yoga according to the Indian tradition;448 and
•	 a manual of instruction for the Six Dharmas associated with these siddhās, together with some ancient sources.449
2. The cycle of teachings renowned as the “six instructions of Mitra,”
these constitute the oral lineage of pith instructions from Mitrayogi, the
mahāsiddhā of Yerpoche, which are profound teachings that were received
as his personal transmission by the great scholar Śrīputra. These teachings
include both empowerments and advice.
1. Empowerments
In the first case, the following texts are included:
•	 the empowerment for Mahākaruṇika Jinasāgara;450
•	 the authorization ritual for the foregoing;451
•	 the authorization ritual for the wrathful red Hayagrīva;452
•	 the individual authorization rituals for five deities: Mañjughoṣa,453 Vajrapāṇi,454 Amitāyus,455 Tārā,456 and Jambhala;457 and
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Enumeration of Teachings 109
•	 the authorization ritual for the guardian of these teachings, Draklha
Gönpo.458
2. Advice
In the second case, the texts are:
•	 a concise collection of the biographies of those in the lineage;459
•	 the vajra verses concerning the graduated path of Avalokiteśvara,
translated from the Sanskrit by the scholar Śrīputra;460
•	 Flow of Nectar, a text combining the stages of approach and accomplishment with the empowerment ritual for Avalokiteśvara;461
•	 Banquet of Nectar, a manual of instruction for the graduated path to
enlightenment based on Avalokiteśvara;462
•	 Golden Wand of Pith Instructions, instructions on meditation topics for
the foregoing;463
•	 Adorning Wheel of Timeless Awareness That Causes Wisdom to Flourish,
instructions on enlightened form, based on Mañjuśrīghoṣa;464
•	 Vanquisher of the Hordes of Maras, instructions on enlightened mind,
based on Vajrapāṇi;465
•	 Accomplishment of the Deathless Vajra Body, instructions on enlightened qualities, based on Amitāyus;466
•	 Liberation from the Crevasse of Samsara: Instructions on the Activity Ritual That Grants Protection from the Eight Fears, instructions on enlightened activities, based on Tārā;467
•	 Rain of Accomplishments, instructions on Jambhala;468
•	 Reservoir of Blessings, a supplication to the lineage of the graduated
path469 (the foregoing texts were authored by Öpak Dorje);
•	 a torma ritual of Draklha Gönpo authored by Drakpa Rinchen;470
•	 the manual for the authorization ritual of the form of Avalokiteśvara
called Finding Ease in the Nature of Mind;
471
•	 the source text for Finding Ease in the Nature of Mind, spoken by
Avalokiteśvara to the mahāsiddhā Mitrayogi, including Direct Introduction to the Quintessential Essence, Cherished Essence, Thirty Biographical Verses, and Quintessential Summary of the Commentary on the Main
Source, [40a] my lord guru’s word-by-word explanation of the foregoing;472
•	 the sources of the teachings on Finding Ease in the Nature of Mind found
in scriptural citations from the sutras and tantras, by Butön;473
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•	 notes on these instructions, authored by Jamyang Khyentse Wangchuk;474
•	 a song of experience based on these instructions, by Losel Tenkyong;475
•	 the method of explaining these instructions, by my lord guru;476
•	 the supplication Connecting with Locations;
477
•	 the source on the three quintessential topics that is the thorough instruction for Avalokiteśvara according to the tradition of the mahāsiddhā Mitrayogi, together with pith instructions, comprising the source
text of vajra verses,478 and a supplication to the lineage;479
•	 Chariot of Sublime Accomplishment, a concise method for practice;480
•	 Essential Liturgies;
481
•	 the supplication to the lineage of the thorough instruction according
to the Tsembu tradition, authored by my lord guru;
•	 the manual of instruction authored by Khyenrap Chöje;
•	 an extensive structural analysis of the foregoing;
•	 a quintessential summation of the practice methods of the stages of
development and completion;
•	 an extremely concise format for practice by my lord guru;482
•	 a supplication to the lineage of the thorough instruction according to
the Kyergang tradition;483
•	 a concise summation of the liturgies for the foregoing;484
•	 a supplication to the lineage of the Lakṣmī tradition;485
•	 a concise summation of the liturgies for the foregoing (the last four
texts were authored by my lord guru);486
•	 the instructions for the foregoing by Pema Karpo;487
•	 a supplication to the lineage of the bodhisattva Dawa Gyaltsen’s tradition;488
•	 the quintessential practice for the foregoing;489
•	 a supplication to the lineage of the king’s tradition, authored by Minling Lochen;490
•	 a concise summation of the practice for the foregoing by my lord
guru;491
•	 the source text for the Tangtong Gyalpo tradition of practice based
on the six-syllable mantra, together with a clarifying commentary;492
•	 a supplication prayer for the foregoing;493
•	 advice on the guru yoga practice from the direct lineage of Tangtong
Gyalpo;494
•	 a manual of instruction for the foregoing;495
•	 Oral Transmission of the Accomplished Master, a manual of instruction
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Enumeration of Teachings 111
for Mahāmudrā according to the tradition of the omniscient Bodongpa;496
•	 the liturgies for the preliminary practices of the foregoing;497
•	 a supplication to the extensive lineage of “profound lucidity”;498
•	 a manual of instruction for the seven-day practice of caṇḍalī according
to the tradition of Rechen Paljor Zangpo;499
•	 the threefold liturgies of the preliminary practices;500
•	 Innermost Essence of Profound Meaning, a manual of instruction for
Sutra-Based Severance of the Sage;
501
•	 personal instructions on the “red feast”;502
•	 notes on the instructions for visualization;503
•	 Accomplishment through Recitation, the liturgies for the foregoing;504
[40b]
•	 Rechen Paljor Zangpo’s instructions on the transference of consciousness, together with the history of these teachings and further advice;505
•	 the source text for the cycle of advice on the transference of consciousness that the great Rongtön bestowed on his mother, together with
appendices;506
•	 Hook That Draws the Fortunate to Liberation, an instruction on the transference of consciousness;507
•	 a newer translation by Jonang Jetsun Tāranātha of the instructions
that constitute the source of the seven modes of personal transmission,508 and the Indian treatise in 150 verses that constitutes the yoginī
Dīnakara’s summation of the treatise by the mahāsiddhā Śāntigupta;509
•	 a manual of instruction for the foregoing, based on notes of Jetsun
Rinpoche’s teachings as recorded by Gyaltsap Yeshe Gyatso;510
•	 a supplication to the lineage of the Seven Modes of Personal Transmission;511
•	 the five stages of advice on extracting the vital essence of flowers;512
•	 advice on extracting the vital essence of water;513 and
•	 the oral lineage of extracting the vital essence of stones and flowers,
arranged as a combination of liturgy and instruction.514
As for the teachings that are positive in the end:
•	 an authorization ritual for the white form of Amitāyus according to
the tradition of Mitrayogi;515
•	 Tepupa’s direct lineage of the seven-day practice of a sādhana for longevity;516
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•	 an authorization ritual for Uṣṇīṣavijayā;517
•	 a ritual for making one thousand offerings to Uṣṇīṣavijayā, authored
by Jetsun Rinpoche;518
•	 an authorization ritual for the Bari tradition of the white form of
Tārā;519
•	 Soothing Beams of Longevity, instructions for the practice for longevity
based on the foregoing;520
•	 a concise summary of the practical methods;521
•	 an authorization ritual uniting the three deities of longevity in one
practice, with a ritual for honoring the three deities of longevity, authored by my precious lord guru Jamyang Khyentse Wangpo.522
J. 108 Instructions of the Jonang Tradition
The tenth523 group of teachings, which serves as the support for all the foregoing, is that found in the volume 108 Instructions of the Jonang Tradition,
arranged by Jonang Jetsun Jamgön Drupai Pawo Kunga Drolchok Losal
Gyatsö De.524 The following texts are included:
•	 the basic supplication to the lineage of the 108 Instructions, by Kunga
Drolchok, to which a supplement has been added;525
•	 an account of the authentic origins of the 108 Instructions; 526
•	 a manual of historical accounts of the individual instructions, supplemented by Jetsun Rinpoche;527
•	 the ordinary and extraordinary preliminary practices;528
•	 the source texts of the 108 profound instructions;529
•	 Key to Marvels, an overview of the 108 Instructions;530
•	 a record of the titles of the 108 Instructions;531 [41a] and
•	 the methods for conferring the empowerments for the texts of the 108
Instructions,532 authored by Zhalu Choktrul Losal Tenkyong.533
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There are nine headings under which I summarize the lineage successions
from which the foregoing teachings derive.534
A. Nyingma
In the first place, of the cycles of teachings from the Early Translation school
of the Nyingma, even the lineages of textual transmission for the Concise
Path, the Garland of Views, and the Mamos’ Sphere of Activity are rare, to say
nothing of the lineages of word-by-word explanation. Nevertheless, my precious lord guru, Jamyang Khyentse Wangpo, received the transmissions of
these teachings from genuine teachers who held the unbroken essential lineages for them. The underlying basis that exemplifies the first of the seven
great modes of personal transmission that this lord himself received consists
of the extensive lineages of the eight great mainstream traditions of accomplishment. He thus conferred on me the reading transmissions, explanatory instructions, and authorization rituals as a direct lineage. In fact, witzh
respect to all of the more ancient texts that are mentioned below, all the
lineages that I received should be regarded as following this same format,
that is, having been received through the grace of my lord guru Khyentse.
The way in which the lineage for the essential manual of instruction
on the Heart Essence of Magical Illusion by the omniscient Longchenpa was
transmitted from the author himself is as recorded in the record of teachings received by the Great Tertön (revealer of hidden treasure teachings) of
the Mindroling tradition.535 From Gyurme Dorje himself, the transmission
passed down to Rinchen Namgyal, Śrīnātha, Jikme Lingpa, Jangchup Dorje,
Chökyi Lodrö, Rikpai Dorje, Khen Padmavajra, Kunkhyen Dorje Ziji, and
from him to me.
V
Lineage
Successions
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As for Four Stages of Yogic Practice by Dewa Saldze, my lord guru himself
graciously recommended that it be included at this point in the collection,
but the text has proved to be unavailable. If it is ever located, it should be
inserted here.
Concerning the instruction on innate meditation extracted from the
Discourse on the Gathering, the way in which this was transmitted conforms
to that of the Mindroling tradition, while from the Great Tertön it passed,
in succession, to Dharmaśrī, Rinchen Namgyal, Orgyen Tenzin Dorje, Trinle
Namgyal, Rikzin Paljor Gyatso, Jikme Ngotsar, Orgyen Chemchok Palgyi
Dorje, Gyalse Rikpai Dorje, Khen Damchö Özer, and Kunkhyen Lama Dorje
Ziji Tsal, from whom I received it. An alternative lineage is that of the maturing empowerments and liberating instructions that the Katok master Drao
Chöbum received from Śākyamitra (a holder of the Zur lineage), and that
passed down through successive generations in the eastern region of Tibet
to the vajra holder Pema Sangak Tenzin, from whom I received it. [41b]
As for the outer cycle of the Category of Mind in the Great Perfection approach, the lineage for the thirty-seventh chapter extracted from the tantra
the All-Creating Monarch accords with that found in Minling Terchen’s record of teachings that he received. It then passed to Sungtrul Tsultrim Dorje,
Tsultrim Gyaltsen of Bönlung, Tukse Tenzin Gyurme, Sungtrul Ngawang
Kunzang Dorje, Tukse Gyurme Chokdrup Palbar, Sungtrul Tenzin Drupchok
Dorje, Khenchen Orgyen Tenzin, Zichen Trinle Namgyal, Jetsun Trinle
Chödrön, and the omniscient Gyurme Tenzin Pelgye Palzangpo, from whom
I received it.
As for the small text of annotations to the preceding, as well as the vajra
songs of the eighteen texts by masters of the Category of Mind and Smelting
Gold from Ore, these were transmitted to me through the grace of the precious lord Jamyang Khyentse Wangpo.
The lineage for the empowerment into the dynamic energy of pure awareness, the means for direct introduction in a radical manner to the enlightened
intent of the eighteen “mother and child” texts of the Category of Mind, which
is conferred on the basis of the manual written by the Katok master Moktön
Dorje Palzangpo, began with dharmakāya Samantabhadra and passed to the
sambhogakāya (the victorious ones of the five families), the nirmāṇakāya lord
of secrets Vajrapāṇi, the master Garap Dorje, the “twenty-one learned ones,”
the translator Bairotsana, Yudra Nyingpo of Gyalmorong, Jñānakumāra of
the Nyak clan, Sokpo Palgyi Yeshe, Sangye Yeshe of the Nup clan, Yeshe
Gyatso of the Nup clan, Sherap Chok of the Nyang clan, Yeshe Jungne of the
Nyang clan, Zurchen Śākya Jungne, Zurchung Sherap Drak, Kyotön Śākya
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Lineage Successions 115
Yeshe, Dropukpa Śākya Senge, Drogön Dampa Śākya Gyal, Khepa Chetön
and his spiritual son, Chetön Zunge, Setön Tashi, Lama Tangtön Bumye,
Chöje Lakyap Dorje, [42a] Drinchen Khepa Chenpo, Khandro Palgyi Yeshe,
Machik Drinchen Zurmo, Zurham Śākya Jungne, Zurmo Gendun Bum, Śākya
Shenyen of the Zur clan, Khedrup Drao Chöbum, Shenyen Könchok Zangpo,
Dorje Zangpo of Katok, Dorje Namgyal of Darlung, Lodrö Palden Pangtön
Karma Guru, Jatang Kunzang Paljor, Rikzin Trinle Lhundrup, and Lochen
Chögyal Tenzin, who transmitted it to Terchen Gyurme Dorje. (The manner in which many lineage transmissions were brought together by this
master can be learned from his record of the teachings he received.) From
the Great Tertön536 the lineage passed to Dharmaśrī, Rinchen Namgyal,
Oḍīyana, Trinle Namgyal, Pema Wangyal, Namkhai Dorje, Tenzin Pelgye,
Pema Tashi, Zhenpen Taye, and then to my lord guru Jamyang Khyentse
Wangpo, who graciously bestowed the transmission on me. An alternative
transmission passed from the Great Tertön through the great translator537
to Mingyur Paldrön, Rinchen Namgyal, Pema Tenzin, Trinle Namgyal, and
Pema Wangyal, from whom Gyurme Tenzin Pelgye received it.
Of the three major traditions of teachings for the Category of Mind, that
of the Nyang tradition is represented by the manual of instruction authored
by Sokdokpa Lodrö Gyaltsen. The lineage of continuous instruction, based
on a word-by-word reading transmission, began with Samantabhadra and
passed to Vajrasattva, Garap Dorje, Mañjuśrīmitra, Śrīsiṃha, Bairotsana,
Yudra Nyingpo, Nyak Jñānakumāra, Sokpo Palgyi Yeshe, Nupchen, Nup
Yönten Gyatso, Nyak Sherap Chok, Nyang Yeshe Jungne, Zurchen, Zurchung,
Kyotön, Dropukpa, Chetön Gyanakpa, Upa Zhikpo, Zhikpo Dutsi, Tatön
Joye, Tatön Ziji, Kyeme Dampa Sangye, Nyame Tulku Chenpo, Zur Jamseng,
Zurmo Khetsun Sangye, Drolchen Samdrup Dorje, [42b] Drolmapa Sangye
Rinchen, Gyalse Tukchok Tsal, Drakpa Paljor, Lodrö Rapyang, Lachen Dorje
Chang, Lhaje Lodrö Zangpo, Dorje Yeshe, and Siddhivajra, down to the
Great Tertön, from whom the lineage passed down just as in the preceding
case of the empowerment.
The lineage for the supplication prayer to the lineage of the Category of
Mind is the same, from the author himself onward.
The lineage for the manual of instruction according to the eastern
Tibetan tradition, by the Katok master Chenga Namkha Dorje, is a lineage
of reading transmission that also includes that of the detailed instruction
for the Web of Magical Illusion—that is, from Samantabhadra to Vajrasattva,
Garap Dorje, Mañjuśrīmitra, Dhahetala, Gomadeva, Rapnang Tenma, Tsokyi
Dakpo, Nāgārjuna, Dorje Lekpa Tsal, Kukurāja, the “one with nine topInterior_DNZ_Catalog_12_03_13.indd 115 3/18/13 3:55 PM
116 The Catalog
knots,” Dīpaṃkara, Śrīsiṃha, Bairotsana, Yudra Nyingpo, Salrap Chenpo,
Palgyi Gyalpo of Ma, Jangchup Sherap of the Nyen clan, Yönten Jungne,
Chokro Gomchung, Jampa Gomchen, Jangtön Namdak, Dampa Deshek,
Chöje Tsangtön, Jampa Bum, Yeshe Bum, Yenpa Rinpoche, Bodhiśrī, and
Vajraśrī (alternatively, from the great Jampa Bum the transmission passed
to Tsade Chengawa, Drung Tukje Yeshe, Tönpa Wangjor Pal, to Vajraśrī).
Palbar Namkha Dorje received this transmission from three masters—Yenpa
Rinpoche, Jangchub Pal, and Moktön Dorje Pal—after which it passed to
Palbum, Rinchen Palwa, Lodrö Zangpo, Sönam Döndrup, Namkha Gyatso,
Wangdrak Gyatso, Chönyi Gyatso, Jangchup Gyaltsen, Ön Orgyen Namrol,
Drung Namkha Gyatso, Losal Gyatso, Chökyi Dorje, Tsewang Chokdrup,
Könchok Tupten Gyatso, Gyurme Tenzin, Choktrul Tupten Gyaltsen, and
Kunzang Dorje Ziji, who graciously conferred this transmission on me.
As for the Aro tradition of oral transmission (a tradition from eastern
Tibet of the Category of Mind in the Great Perfection approach), [43a]
the manual of instruction authored by Zhamar Kachö Wangpo is entitled
Straightforward Instruction on the Heart Essence of the Vault of Space. The lineage for the reading transmission of these teachings began with the Lord of
Sages538 and passed to the “child of the gods” Adhicitta, Garap Dorje, Śāvari
Wangchuk, Maitrīpa (not the same master as the one famed in the New
Schools), Śrīsiṃha, Bairotsana, Yudra Nyingpo, the translator Yeshe Zhönu
of the Nyak clan, the incarnate Aro Yeshe Jungne, Yazi Böntön, Chokro
Zangkarwa, Lodrö Jungne, Kongrap Tsoden Darmawa, Chegom Nakpo, Lama
Drakarwa, Palden Dusum Khyenpa, Drogön Rechen, Gyalse Pomdrakpa,
the mahāsiddhā Karma Pakṣi, Nyenre Gendun Bum, Kunkhyen Rangjung
Dorje, Tokden Drakpa Senge, Ritröpa Darma Gyalwa, Kachö Wangpo, Lama
Śākya Drakpa, and Chöpal Yeshe; down to this point there is an unbroken
transmission of experientially based instruction. The lineage then passed to
Lord Tongwa Dönden, Jampal Zangpo, Paljor Döndrup, Chödrak Gyatso,
Sangye Nyenpa, Mikyö Dorje, Könchok Yenlak, Wangchuk Dorje, Chökyi
Wangchuk, Maṇipa Karma Sungrap, Rapjampa Karma Dorje, Dhītsa Karma
Trinle Wangpo, the all-seeing Dharmākara, Dudul Dorje, Pema Nyinje
Wangpo, and the lord guru Karma Tenpai Nyima, in whose presence the
transmission passed to me. (The more direct lineage for the foregoing teachings passed from Aro Yeshe Jungne to Bagom Sönam Nyingpo to Dusum
Khyenpa, and then the rest of lineage continued as outlined previously.) An
alternative lineage passed from Samantabhadra to Vajrasattva, Garap Dorje,
Śrīsiṃha, Bairotsana, Yudra Nyingpo, Aro Yeshe Jungne, Yase539 Böntön,
Drugu Lokjung, Bagom Sönam Nyingpo, Dampa Dzegom Zhikpo, Tokden
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Lineage Successions 117
Bara Gomchen, Jomo Nyangmo, and Dampa Śākya Gyal, from whom it
passed to both Upa Tönśāk and Upa Zhikpo. From these last three the teachings passed to Chikar Lhaje Lhakangpa Yönten, Zhikpo Dutsi, Tatön Joye,
Tatön Ziji, [43b] Yungtön Dorje Pal, the Gyalwang Karmapa Rolpai Dorje,
and then to Kachö Wangpo, after whom it continued as outlined previously.
The lineage of oral instruction for Precious Ship, the essential manual of instruction for the All-Creating Monarch authored by the omniscient
Longchenpa, began with the teacher, All-Creating Monarch, and passed
to Vajrasattva, Garap Dorje, Mañjuśrīmitra, Śrīsiṃha, Bairotsana, Yudra
Nyingpo, Chokro Lekpai Lodrö, Ba Gyalwai Wangpo, Tsur Chokgi Lama,
Drung Yeshe Wangpo, Zurpa Rinchen Drak, Che Gawai Wangpo, Nyen
Rinchen Tsemo, Chöje Kunga Döndrup, Zhönu Drup, Yeshe Wangpo, Drime
Özer, Delek Gyatso, Mati Mangala, Yönten Palwa, Samdrup Gyatso, Namkha
Zhönu, Namkha Longyang, Mati Dhvaja, Natsok Rangdrol, Khyapdal
Lhundrup, Kunzang Namgyal, Dorje Pawo, Kundrol Namgyal, Ngedön
Tenzin Zangpo, Rikzin Zangpo, Khen Pema Mangala, Zhenpen Taye, and
Kunkhyen Sumpa, who graciously conferred it on me.
For the inner cycle of the Category of Expanse in the Great Perfection
approach, the lineage for the fourth chapter of the Supremely Vast Range of
the Great Expanse, which constitutes the core of that tantra, paralleled the
various lineages described above in the section on the tantra of the Category
of Mind.
There is a single lineage for all three components—empowerment, reading transmission, and instruction—for the following teachings:
•	 the extensive arrangement of the methods for meditation, a practical
application of the guru’s blessing;
•	 the longevity empowerment that concludes this cycle;
•	 the conferral associated with the guardian of these teachings, Medongchen;
•	 the instruction in visualization for the “distilled essence of Ola Jose
poured into the vessel that was Gyagom” and the associated manual
for this oral lineage, entitled Opening the Eyes of the Fortunate, authored by Zhamar Chenga Chökyi Drakpa;
•	 the source for the Vajra Bridge, with associated pith instructions and
personal advice;
•	 the summary of the Condensed Bridge;
•	 Garland of Meditative Experience from the Precious Lineage of Oral Teachings and two associated manuals of instruction.
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This lineage began with dharmakāya Samantabhadra and passed to the
sambhogakāya Vajrasattva, the nirmāṇakāya Sem-ngak Lhai Norbu, Garap
Dorje, Mañjuśrīmitra, [44a] Śrīsiṃha, the great translator Bairotsana, Pang
Mipam Gönpo, Ngenlam Jangchup Gyaltsen, Zangma Rinchen Yik, Khungyur
Salwai Chok, Nyang Jangchup Drak, Nyang Sherap Jungne, Bagom Yeshe
Jangchup, Dzeng Dharma Bodhi, Dzingkar Jose, the master Kunzang Dorje,
Sangye Dongpo, Kyetse Yeshe Jangchup, Zik Yeshe Wangpo, Khenchen
Ngurpa Sönam Ö, Ngurtön Vajreśvara, Sönam Gyaltsen, Sherap Gyaltsen,
Zhönu Sherap, Zhönu Drakpa, Sangye Zangpo, Tsöndru Wangchuk, Tashi
Drakpa Rinchen, Lachen Śākya Gyalpo, Gö Lotsāwa Zhönu Palwa, Zhamar
Chenga Chökyi Drakpa, Sheldrak Chökyi Lodrö, Khyung Tsangwa Lodrö
Palden, Pangtön Karma Gurupa, Pangtön Chöwang Lhundrup, Chöwang
Kunzang, Pangtön Kunzang Chögyal, Terdak Lingpa, Rinchen Namgyal,
the throne holder Pema Tenzin, Oḍīyana, Gyurme Rikzin Zangpo, Jangsem
Pema Mangala, Khedrup Rikpai Dorje, and the omniscient guru Mañjughoṣa,
who graciously bestowed this transmission on me. (The transmission for the
supplication to the lineage of the Category of Expanse, authored by the
Great Tertön, began with the author himself and continued as described in
the preceding case.)
In the third, secret cycle of the Category of Direct Transmission, the lineage for the Quintessential Keystone of the Category of Direct Transmission in
the Great Perfection Approach of Utter Lucidity, containing the legacies of the
three buddhas and the testaments of the four masters of awareness, paralleled the one described below for the empowerments and instructions.
As for the lineage of maturation and liberation based on the four empowerments—elaborate, unelaborate, extremely unelaborate, and utterly
unelaborate—from the Innermost Drop of the Guru cycle authored by the
omniscient and noble Longchen Rapjam, as well as the Oral Transmission of
Vimala: Manual of Instruction That Unites in a Single Mainstream the “Mother
and Child” Cycles of the Heart Drop Teachings, this began with dharmakāya—
the masculine and feminine aspects, Samantabhadra and Samantabhadrā,
in unity—and passed to the entire vast range of peaceful and wrathful victorious ones, [44b] the great one gone to bliss Vajradhara, Vajrasattva,
Vajrapāṇi, Garap Dorje, Mañjuśrīmitra, Śrīsiṃha, Jñānasutra, Vimalamitra,
the omniscient knower of the three times Padmākara, the Buddhist ruler Trisong Detsen, Tingzin Zangpo, Dangma Lhungyal, Senge Wangchuk,
Gyalwa Zhangtön, Khepa Nyibum, Guru Jober, Senge Gyapa, Melong Dorje,
Kumararāja, Longchen Rapjam, Khyapdal Lhundrup, Drakpa Özer, Sangye
Önpo, Dawa Drakpa, Kunzang Dorje, Gyaltsen Palzang, Natsok Rangdrol,
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Lineage Successions 119
Tenzin Drakpa, Dongak Tenzin, Trinle Lhundrup, Terdak Lingpa, Rinchen
Namgyal, Orgyen Tenzin Dorje, Gyurme Trinle Namgyal, Trinle Chödrön,
and my omniscient guru Jampaiyang Khyentse Wangpo, who graciously bestowed these transmissions on me. The lineage of reading transmissions for
the texts of the four empowerment rituals, as well as Wish-Fulfilling Ocean,
the ritual feast offering, is as in the preceding case.
The lineage for the teachings from the Profound Innermost Drop collection—the empowerments for the “Three Cycles of the Sphere of Being” and
Illuminating Lamp: Practical Instructions for the Empowerment, as well as the
Great Practical Instruction of the Sublime Secret and the Quintessential Practical
Instruction—is one of continuous instruction, based on a word-by-word reading
transmission. It began with Samantabhadra and passed to Vajrasattva, Garap
Dorje, Mañjuśrīmitra, Śrīsiṃha, Vimalamitra, Tingzin Zangpo of the Nyang
clan, Be Lodrö Wangchuk, Dro Rinchen Barwa, Dangma Lhungyi Gyaltsen,
Chetsun Senge Wangchuk, Guru Shangpa Repa, Lama Zapdön Chöbar, Dampa
Gyertön and his spiritual son, Nyentön Sherap Tsemo, the two brothers who
were incarnations of Yönten Gang, Rikzin Kumararāja, the omniscient Özer
Gocha, Delek Gyatso, Mati Mangala, Jangsem Yönten Pal, the incarnate
Samdrup Gyalpo, [45a] Shangpa Rechen, Namkha Zhönu, Khalong Yangpa,
Mentse Lodrö Gyaltsen, Gyalse Sherap Gyaltsen, Tsultrim Sangye, Ösel
Chokyang, Jamyang Chökyong Wangchuk, Gönpo Sönam Chokden, Trinle
Lhundrup, Terdak Lingpa, Rinchen Namgyal, the throne holder Pema Tenzin,
Gyurme Trinle Namgyal, Pema Tenkyong Gyurme, Pawo Tsuklak Chögyal,
Dzogchenpa Orgyen Chöpel, Tokden Karma Pelgye, and the incarnate Karma
Zhenpen Tenpa Dargye, from whom I received these transmissions.
As for the lineage of the Precious Golden Garland, the manual of instruction for the heart essence of profound meaning, this began with dharmakāya
Samantabhadra and passed to the sambhogakāya buddhas of the five families, the nirmāṇakāya Vajradhara, the teacher Vajrasattva, Garap Dorje,
Śrīsiṃha, Pema Tötreng, Yeshe Tsogyal, the princess Pemasal, Ledrel Tsal,
Lekdenpa, the omniscient Drime Özer, Delek Gyatso, Tsungme Yönten Palwa,
Sangye Rinchen, Sangye Gyaltsen, Dzayik Tsulgyal, Sönam Namgyal, Orgyen
Tenzin, Karma Guru, Kunzang Paljor, Dongak Tenzin, Trinle Lhundrup, and
Terdak Lingpa, following whom the lineage can be drawn as in the case of
the Innermost Drop of the Guru. An alternative lineage paralleled that of the
foregoing case of the legacies and testaments.
As for essential instructions on the three aspects of virtue, the three topics of the Great Perfection cycle Resting at Ease in Mind Itself (taken from
the collected works of the omniscient Drime Özer) and the “Three Cycles
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120 The Catalog
of Natural Freedom” (taken from his miscellaneous writings), the lineage
of instruction and reading transmission for these texts is as follows (the
ways in which the individual lineages of the sutra and tantra teachings were
transmitted are clearly set forth in the records of teachings received by
masters in the past):540 From Longchen Rapjam onward the lineage passed
to Dengom Chökyi Drakpa, [45b] Ngalpa Tönpa, Chökyi Drakpa, Sönam
Paljor, Mentsepa, Natsok Rangdrol, Tenzin Drakpa, Dongak Tenzin, Trinle
Lhundrup, and Gyurme Dorje, after whom the lineage is as described above
for the essential manual of instruction on the Heart Essence of Magical Illusion.
I received this transmission in the presence of my precious lord Khyentse
Wangpo, and also from my lord guru Gyurme Tutop Namgyal, who passed
on a lineage associated with the Great Perfection approach transmitted by
Lhodrak Sungtrul and others.
The lineage for the manual of instruction for Stirring the Pit was transmitted from the author himself through the general lineage of the throne
holders of Mindroling, down to Trinle Chödrön and then my sovereign lord
Khyentse Wangpo, from whom I received it.
As for the lineage of the authorization ritual for the seven classes of
Ekajāṭi, guardian of these teachings, before Longchenpa it is the general lineage of the Heart Drop teachings. Following him it passed to Delek
Gyatso, Mati Mangala, Yönten Pal, Tulku Samgyal, Namkha Zhönu, Khalong
Yangpa, Mentsepa Lodrö Gyaltsen, Natsok Rangdrol, Tenzin Drakpa, Karma
Gyalse, Rinchen Dargye, Trinle Lhundrup, and Terdak Lingpa. From him the
transmission continued through several lineages, but the one that concerns
us here passed to Gyurme Tekchok Tenzin, Gyurme Kunzang Namgyal,
Pema Sangak Tenzin Chögyal, and Gyurme Tutop Namgyal, from whom it
passed to me.
B. Kadam
In the second case, that of the precious Kadampa school, among the primary
sources the main text is the Lamp on the Path to Enlightenment, the source
verses on the graduated paths of the three spiritual models, authored by the
incomparable Noble Lord. The lineage for the explanatory instructions and
reading transmission of this teaching began with Paṇchen Dīpaṃkara and
passed to the king of dharma Dromtön, Potowa Rinchen Sal, Sharawa Yönten
Drak, Chumikpa Sherap Drak, Drotön Dutsi Drak, Sangye Gompa Senge
Kyap, Chim Namkha Drak, Gyangro Lama Jangchup Bum, Chim Lozang
Drak, Yönten Sönam Lhundrup, [46a] Lopön Drakpa Gyatso, Khenchen
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Lineage Successions 121
Drupa Sherap, Gyatön Tsandra Dewa, Ritröpa Sönam Gyatso, Gartön Sherap
Gyatso, Khedrup Palden Dorje, Yongzin Könchok Pel, Ngorchen Könchok
Lhundrup, Je Könchok Palden, Jampa Kunga Tashi, Drupkhangpa Palden
Döndrup, Gönpo Sönam Chokden, Tsetsok Umdze Kunga Ngödrup, Je
Puntsok Lekjor, Kangyurwa Ngawang Rapten, Morchen Kunga Lhundrup, Je
Jampal Gyatso, Khenchen Gendun Gyatso, Könchok Jikme Wangpo, Khen
Könchok Gyaltsen, Drupchen Könchok Gyatso, Könchok Tenpa Rapgye, and
the all-seeing Jamyang Khyentse Wangpo, who graciously conferred the
transmissions on me.
As for the lineage for the text authored by Tokden Kachö Wangpo on the
graduated path according to the tradition of Gampo, it paralleled the lineage
for the bodhisattva vow (as described below) from the Noble Lord onward,
and I received it from Pema Nyinje Wangpo and the Gyalwang Karmapa
Tekchok Dorje.
The lineage for the explanations and reading transmission of Quintessence
of Nectar: Manual of Instruction for the Pith Instructions Concerning the Three
Spiritual Models, authored by Jetsun Tāranātha, began with the Noble Lord,
the glorious Atīśa (in whom three lineages—that of profound view, that of
extensive conduct, and that of the blessings of spiritual practice—converged
as one), and passed to Dromtön, Potowa, Sharawa, Tumtön Lodrö Drak,
Dotön, Palden Dromoche, Kyotön Senge Kyap, Chim Namkha Drak, Kyotön
Mönlam Tsultrim, Zeu Drakpa, Chim Lozang Drakpa, Drotön Kungyalwa,
Drupa Sherap, Sönam Chokdrup, Palden Döndrup, Sönam Drakpa, Kunga
Chokdrup, Kunga Drolchok, Lungrik Gyatso, Tāranātha, Rinchen Gyatso,
Lodrö Namgyal, Ngawang Trinle, Kunzang Wangpo, Tsewang Norbu, [46b]
Kagyu Trinle Shingta, Kunga Gelek Palbar, Kunga Lhundrup, Kagyu Tenzin,
and Karma Lhaktong, from whom I received this transmission. While I have
received many special transmission lineages associated with this teaching,
the foregoing is simply the most fundamental one.
The lineage of instructions and reading transmissions for Concise Meaning
of the Graduated Path, authored by Lord Lozang Drakpa, began with the
Precious Lord himself and passed to Khedrupa, Drongtse Rinchen Gyatso,
Paṇchen Zangpo Tashi, Paṇchen Namzawa, Paṇchen Yeshe Tsemo, Paṇchen
Dönyö Gyaltsen, Khedrup Sangye Yeshe, Paṇchen Lozang Chökyi Gyaltsen,
Kyishöpa Ngawang Tenzin Trinle, Zimshak Lozang Khetsun, Drungpa Ngelek
Lhundrup, Je Ngawang Chödrak, Dukhorwa Yönten Dargye, Je Sönam
Zangpo, Ngawang Döndrup, Longdol Ngawang Lozang, Yongzin Ngawang
Chöpel, Jamgön Jampa Puntsok, and my omniscient precious guru, who
conferred the oral teachings on me.
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As for the lineage of reading transmission for Refined Gold: Manual of
Instruction on the Graduated Path to Enlightenment, authored by the third
Gyalwang Dalai Lama, Sönam Gyatso, it began with the author himself
and passed to Chenga Chöpal Zangpo of Drakgön Monastery, Khöntön
Paljor Lhundrup, Zur Paljor Trinle Rapgye, Ngawang Lozang Gyatso,
Neten Jamyang Drakpa, Drupkhangpa Gelek Gyatso, Purbuchok Ngawang
Jampa, Longdol Ngawang Lozang, Khenpo Lozang Tutop Nyima of Harchen
Gomang, Lhatsun Döndrup Gyaltsen, Shenyen Yeshe Gongpel, and the omniscient Jampaiyang,541 who passed the transmission to me.
The linage for the instructions and reading transmissions of the intimate
oral lineage of the graduated path, given on the basis of Blissful Path, the
manual of instruction authored by Paṇchen Lozang Chökyi Gyaltsen, [47a]
is as follows according to the record of teachings received by Longdol: It
began with the lord Jampal Nyingpo and passed to Gyaltsap Darma Rinchen,
Khedrup Gelek Palzang, Je Sherap Senge, Gyalwa Gendun Drup, Baso Chökyi
Gyaltsen, Dulzin Lodrö Bepa, Drupchen Chökyi Dorje, Je Kyapchok Palzang,
Ensapa Lozang Döndrup, Gyalwa Sönam Gyatso, Khedrup Sangye Yeshe,
Paṇchen Lozang Chökyi Gyaltsen, Drungpa Tapukpa, Tsöndru Gyaltsen,
Drung Tapukpa Damchö Gyaltsen, Drupkhang Gelek Gyatso, Purbuchok
Ngawang Jampa, Yongzin Yeshe Gyaltsen, Gungtangpa Könchok Tenpai
Drönme, Zhungpa Ritröpa Könchok Dargye, Jamgön Jampa Puntsok, and my
omniscient and all-seeing lord guru, who passed the transmission on to me.
As a relevant factor at this point, there are distinct alternate lineages for
the transmission of the vow for arousing bodhicitta in the lineage of profound view, such as the lineage transmitted by Jowo Tangpa Dza and Jikme
Jungne, or the one that Sangye Yeshe passed to the great Ngok Lotsāwa.
Here, however, if we consider how the two lineages were passed down from
the incomparable Noble Lord, the lineage of profound view began with the
perfect Buddha, the Lord of Sages, and passed to Mañjuśrīkumāra, the exalted Nāgārjuna, Āryadeva, Candrakīrti, Vidyākokila, Kusāli the Elder, Kusāli
the Younger, and Serlingpa Chökyi Drakpa. The lineage of extensive conduct began with the transcendent and accomplished conqueror Śākyamuni
and passed to the regent Maitreyanātha, the exalted Asaṅga, the master
Vasubandhu, Vimuktasena, Paramasena, Vinitasena, Vairocana, Haribhadra,
Kusāli the Elder, Kusāli the Younger, and the bodhisattva Serlingpa. Both
lineages then passed to the Lord Dīpaṃkara and then to Dromtön Gyalwai
Jungne, Chenga Tsultrim Bar, Jayulwa, Yeshe Bar, [47b] Gyachak Riwa,
Nazurwa, the incomparable Dakpo Lhaje, Dusum Khyenpa, Rechen Sönam
Drakpa, Gyalse Sönam Dorje, Drupchen Chökyi Lama, Nyenre Gendun Bum,
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Lineage Successions 123
Rangjung Dorje, Yungtön Dorje Pal, Gönpo Gyaltsen, Dzamling Chökyi
Drakpa, Kachö Wangpo, Dezhin Shekpa, Chöpal Yeshe, Tongwa Dönden,
Jampal Zangpo, Paljor Döndrup, Chödrak Gyatso, Sangye Nyenpa, Mikyö
Dorje, Könchok Yenlak, Wangchuk Dorje, Chökyi Wangchuk, Chöying Dorje,
Yeshe Nyingpo, Yeshe Dorje, Chökyi Döndrup, Jangchup Dorje, Chökyi
Jungne, the Gyalwang Karmapa Dudul Dorje, and Jamgön Pema Nyinje
Wangpo, in whose gracious presence I received the transmission of the ritual for arousing bodhicitta as aspiration and application on two occasions,
as well as that for the arousal of the ultimate aspect of bodhicitta as passed
down from the lord Jikten Sumgön. Alternatively, from the lord Chökyi
Jungne a lineage passed to Karma Chakme, Pema Kunga, Trinle Wangjung,
Sherap Drakpa, Karma Tsangyang, and Karma Tenzin Trinle (the fourth sublime incarnation), from whom I received it.
As for the lineage through which the arousal of bodhicitta and transmission
of the vow takes place according to the tradition of extensive conduct in the
Mahāyāna approach, this began with the completely and perfectly enlightened Buddha and passed to the lord protector Maitreya, the exalted Asaṅga,
the master Vasubandhu, the venerable Vimuktasena, Paramasena, the master
Haribhadra, both Kusāli the Elder and Kusāli the Younger, Serlingpa Chökyi
Drakpa, the Noble Lord Dīpaṃkara,542 Gyalwa Dromtön, Chenga Tsultrim
Bar, Geshe Jayulwa, Gyalse Charchenpa (also known as Mumenpa), Drotön
Dutsi Drak, Sangye Gompa Senge Kyap, [48a] Chim Namkha Drak, Khenchen
Senge Kyap, Khetsun Sönam Yeshe, Jangsem Sönam Drakpa, Gyalse Tokme
Zangpo Pal, Drupchen Buddhaśrī, Ngorchen Kunga Zangpo, Khedrup Palden
Dorje, Khenchen Könchok Tsultrim, Gorumpa Kunga Lekpa, Jamyang
Khyentse Wangchuk, Je Wangchuk Rapten, Khenchen Ngawang Chödrak,
Jamgön Kunga Sönam, Dese Sönam Wangchuk, Lhakhang Khenchen
Döndrup Lekzang, Morchen Kunga Lhundrup, Nesarwa Lekpai Jungne,
Sachen Kunga Lodrö, Muchen Sönam Palzang, Muchen Yeshe Gyalchok,
Yongzin Lodrö Gyatso, Sakyapa Ngawang Dorje Rinchen, and the omniscient
Jamyang Khyentse Wangpo, who was enormously gracious in entrusting me
with this transmission. An alternative lineage passed from Jangsem Sönam
Drakpa to Butön Rinchen Drup, Tukse Rinchen Namgyal, Khenchen Drupa
Sherap, Paṇchen Gendun Drup, Dulzin Lodrö Bepa, Paṇchen Lungrik Gyatso,
Je Kyapchok Pal, Ensapa Lozang Döndrup, Khedrup Sangye Yeshe, Paṇchen
Lozang Chökyi Gyaltsen, Drungpa Tsöndru Gyaltsen, Tapukpa Damchö
Gyaltsen, Drupkhangpa Gelek Gyatso, Purbuchok Ngawang Jampa, Yongzin
Yeshe Gyaltsen, Shenyen Lozang Gyaltsen, Rinchen Losal Tenkyong, and
Jampalyang Khyentse Wangpo, who conferred it on me. Yet another linInterior_DNZ_Catalog_12_03_13.indd 123 3/18/13 3:55 PM
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eage passed from Gyalse Tokme to Lochen Jangchup Tsemo, Deön Lochen
Drakgyal, Bodong Paṇchen Chokle Namgyal, [48b] Jamlingpa Lachen Sönam
Namgyal, Serdok Paṇchen Śākya Chokden, Paṇchen Dönyö Drupa, Jetsun
Kunga Drolchok, Paṇchen Lungrik Gyatso, Jetsun Kunga Nyingpo, Gyaltsap
Yeshe Gyatso, Je Yönten Gönpo, Drupchen Gönpo Paljor, Tsungme Gönpo
Drakpa, Drupwang Gönpo Namgyal, Rikzin Jamyang Gyatso, Kunzik Trinle
Shingta, Mokchokpa Kunga Gelek, Kunga Lhundrup Gyatso, Je Kagyu Tenzin,
Lama Karma Lhaktong, and Drupwang Karma Norbu, who was very gracious
in conferring this transmission on me.
As for the primary teaching in the tradition of advice, that of the Seven
Points of Mental Training, the lineage of experientially based instruction that
I received in a thorough manner began with the Lord of Sages and passed
to Maitreya, Asaṅga, Vasubandhu, Bhaṭṭāraka Vimuktasena, Guṇamitra,
Haribhadra, Pūrṇavardhana, Kusāli the Elder, Kusāli the Younger, Serlingpa,
the lord protector Atīśa, Gyalwa Dromtön, Potowa, Sharawa, Ja Chekhawa
Yeshe Dorje, Se Kyilbupa Chökyi Gyaltsen, Özer Lama, Lhadingpa Jangchup
Bum, Ön Kunga Gyatso, Tsok Yönten Pal, Khen Dewa Pal, Kazhi Drakpa
Zhönu, Jangsem Sönam Drakpa, Gyalse Tokme Zangpo Pal, Yönten Lodrö,
Zhönu Lodrö, Paṇchen Śākya Chokden, Kunga Chokdrup, Jetsun Drolchok,
Lungrik Gyatso, Tāranātha, his two regents,543 Yönten Gönpo, Gönpo Paljor,
Gönpo Drakpa, Gönpo Namgyal, Tsewang Norbu, Trinle Shingta, Kunga
Gelek Palbar, Kunga Lhundrup, Kagyu Tenzin, Karma Lhaktong, and Gyalse
Jangchup Sempa Zhenpen Taye. [49a] An alternative lineage passed from
Gyalse Tokme to Buddhaśrī, Ngorchen Kunga Zangpo, Muchen Könchok
Gyaltsen, Ngawang Sherap Zangpo, Nyuklo Paṇchen Ngawang Drakpa,
Ngawang Chödrak, Shau Lotsāwa, Chobgyepa Khyenrap Zhap, Morchen
Kunga Lhundrup, Nesarwa Kunga Lekpai Jungne, Kunga Lodrö, Kunga
Khedrup Wangpo, and Jampa Kunga Tenzin and Jamgön Dorje Rinchen,
from both of whom Jamyang Khyentse Wangpo received this transmission
and graciously conferred it on me.
Concerning the source verses for the Seven Points of Mental Training with
interlinear notes, the lineage of continuous reading transmission paralleled
the two foregoing cases.
In the case of Mental Training: Opening the Door to the Dharma, authored by Gyama Lodrö Gyaltsen, the lineage of instruction and reading
transmission began with the author and passed to Dönyö Palden of Sera
Monastery, Paṇchen Sönam Drakpa, Gyalwa Sönam Gyatso, Paṇchen Rikpai
Senge, Je Tashi Rinchen, Paṇchen Lozang Chökyi Gyaltsen, Lozang Tenpa
Dargye of Lhasa, Yongzin Sönam Drakpa, Paṇchen Lozang Yeshe, Lozang
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Lineage Successions 125
Tenpa, Puntsok Gyatso, Lozang Tsultrim, Ngawang Gyatso, Dewai Dorje,
Ngawang Chözin, Khyenrap Losal, Jamyang Mönlam, Yeshe Gyatso, Lozang
Yeshe Tenzin, Palden Chokdrup, Tupten Chökyi Drakpa, and Tupten Lekshe
Zangpo, who conferred it on me.
Before Muchen Sempa Chenpo, the lineage for the collection known as
the One Hundred Teachings on Mental Training is as outlined in the records
of teachings received by the Precious Fifth, Zhuchen, and others. From
Muchen Sempa Chenpo the transmission passed to Jetsun Sangye Rinchen,
Ngorchen Könchok Lhundrup, Mupa Könchok Gyatso, [49b] Muchen Sangye
Gyaltsen, Mupa Drupwang Sönam Lhundrup, Jamgön Kunga Sönam, Dese
Sönam Wangchuk, Khenchen Döndrup Lekzang, Morchen Kunga Lhundrup,
Nesarwa Lekpai Jungne, Kangyurwa Tapke Gyatso, Geshe Lozang Gyatso,
Drakgyap Lozang Chöpel, Geshe Tokme (also known as Gelek Chöpel),
Martön Khyapdak Dorje, Walmang Könchok Gyaltsen, Könchok Tenpa
Rapgye, and Jamyang Khyentse Wangpo, who conferred it on me.
The lineage of reading transmission for the manual of instruction on
the Seven Points of Mental Training authored by Gyalse Tokme Zangpo Pal
began with the author and passed to Nyakpupa Sönam Zangpo, Pakpa
Sönam Dar, Pakpa Kunga Gyaltsen, Kunkhyen Śākya Ö, Deön Kunga Ö,
Sheu Lotsāwa Kunga Chödrak, Ngawang Choklek Dorje, Khyenrap Tenzin
Zangpo, Jampa Ngawang Lhundrup, Ngawang Tenzin Gyatso, Kangyurwa
Ngawang Rapten, Kangyurwa Ngawang Chögyal, Lozang Jampal Gyatso,
Ritrö Lozang Döndrup, Drakkar Kachupa Ngawang Drakpa, Khenchen
Könchok Gyaltsen, Martön Khyapdak Dorje, Khenzur Sönam Drakpa of
Sera Je College, Geshe Kalzang Khedrup of Chuzang, Takpu Yongzin Yeshe
Gyatso, Könchok Tenpa Dargye, and my lord guru Jamyang Khyentse
Wangpo, who conferred it on me.
Up to Nyukla Paṇchen, the lineage of reading transmission for A Bodhisattva’s Garlands of Gems, the source verses for the precious volumes of
Kadampa teachings, paralleled that of the empowerment lineage discussed
below. It then passed to Dakpo Paṇchen Chokle Namgyal, [50a] Ngaripa
Lhawang Lodrö, Jamyang Könchok Lhundrup, Khamtön Sherap Gyaltsen,
Tartse Namkha Gyaltsen, Drupkhangpa Palden Döndrup, Deön Palchok
Gyaltsen, Rinchen Sönam Chokdrup, Ngawang Lozang Gyatso, Neten
Jamyang Drakpa, Je Trinle Lhundrup, Ngawang Lozang Dargye, Drakpa
Gyatso, Lozang Tenpai Gyaltsen, the Gyalwang Dalai Lama Kalzang Gyatso,
Khenpo Kalzang Yönten, Martön Khyapdak, Tri Ngawang Chöpel, Yeshe
Tupten Gyatso, Könchok Tenpa Dargye, and Jamyang Khyentse Wangpo,
who conferred the transmission on me.
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The lineage for the empowerment for the “Sixteen Spheres” began with the
Noble Lord, Dīpaṃkara Śrījñāna, and passed to the king of dharma Dromtön,
Ngok Lekpai Sherap, Ngaripa Sherap Gyaltsen, Puchungwa Zhönu Gyaltsen,
Kamawa Drom Rinchen Gyaltsen, Zhangtön Darma Gyaltsen, Drom Jangchup
Zangpo, Tönpa Namkha Rinchen, Drom Zhönu Lodrö, Khenpo Nyima
Gyaltsen of Nartang Monastery, Lingkhawa Rinchen Jangchup, Galungpa
Rikyi Dakpö Pal, Galungpa Jangchup Pal, the master of Nyukpa Sönam Özer,
Göngön Chuserwa Sangye Zangpo, Jadralwa Sönam Zangpo, Lama Paldenpa,
Khenchen Namkha Özer of Taktsang Monastery, Neten Yeshe Tsultrim,
Khenchen Ratna Akāra Śānti, Nyukla Paṇchen Ngawang Drakpa, Lopa
Chenga Ngawang Chödrak Gyaltsen, Je Kunga Lekdrup, Je Kunga Chödrak,
Chobgyepa Choklek Dorje, Khyenrap Tenzin Zangpo, Khyenrap Ngawang
Lhundrup, Chöje Trinle Namgyal, [50b] Rinchen Sönam Chokdrup, Ngawang
Lozang Gyatso, Neten Jamyang Drak, Kyishö Tulku Ngawang Tenzin Trinle,
Je Lozang Chözin, Dongkor Zhapdrung Puntsok Gyatso, Zhang Zhungpa
Yeshe Taye, Könchok Jikme Wangpo, Gungtangpa Könchok Tenpai Drönme,
Könchok Tenpa Rapgye, and the all-seeing Mañjughoṣa, who with great delight conferred this transmission on me in his actual presence.
As for the Practical Implementation of Meditation and Mantra Repetition authored by Könchok Tenpai Drönme, the author transmitted this to Könchok
Tenpa Dargye, who passed it to my guru Jamgön, who conferred it on me.
From the Four Deities of the Kadampa tradition, the lineage of the authorization ritual for the Sage Vajrāsana and two retinue deities, this began
with the Lord of Sages and passed to the Noble Lord, Gönpawa, Nezurwa,
Langtangpa, Zhang Zhungpa, Mumenpa, Sangye Gompa, Chim Namkha
Drak, Kyotön Mönlam Tsultrim, Zeu Drakse, Chim Lozang Drakpa, Drotön
Kunga Gyaltsen, Pangtön Drupa Sherap, Khenchen Palden Döndrup, Ratön
Yönten Palzang, Jetsun Kunga Chokdrup, Jetsun Kunga Drolchok, Khenchen
Lungrik Gyatso, and Jetsun Tāranātha, from whom it passed to Gyaltsap
Rinchen Gyatso and Trinle Wangmo, and from both of them to Nyingpo
Taye, Ngawang Trinle, Kunzang Wangpo, Tsewang Norbu, Kagyu Trinle
Shingta, Tenzin Chökyi Nyima, Kagyu Trinle Namgyal, and Pema Nyinje
Wangpo, who conferred it on me. For Avalokiteśvara, Tārā, and Acala the
lineages came from their respective sources but are the same as the above
from the Noble Lord onward. An alternative lineage from the authorization
ritual by the Sage passes from the Noble Lord, the glorious Atīśa, through
Naktso Lotsāwa, Rongpa Chaksorwa, Jawa Dul, [51a] Chökyi Jangchup,
Zulpuwa, Könchok Senge, from both the foregoing two to Tsultrim Rinchen,
and then to Darma Zangpo, Zhönu Gyaltsen, Gyaltsen Döndrup, Rinchen
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Lineage Successions 127
Gyaltsen, Bodhisattva, Rinchen Drakpa, Sönam Lhawang, Ngawang Drakpa,
Sönam Palden, Ludrup Gyatso, Ngawang Chödrak, Kunga Sönam, Sönam
Chokdrup, the Great Fifth Dalai Lama, Jamyang Drakpa, Lozang Chözin,
Lozang Tenpa, Jatang Chöje, Yeshe Taye, Jikme Wangpo, Sönam Wangyal,
Könchok Gyaltsen, Könchok Tenpa Rapgye, and my lord guru Khyentse, in
whose presence I received the transmission.
The lineage for the three-deity mandala of Avalokiteśvara is from
Mahākaruṇika to Rāhulaguptavajra, Atīśa, Naktso Lotsāwa, Chaksorwa
Sherap Bar, Bayuwa Sherap Tsultrim, Chegom Sherap Dorje, Kyergangpa,
Nyentön Sangye Tönpa, Tsöndru Senge, Druptop Aseng, Serling Tashi
Palwa, Dorje Palwa, Chöpal Sherap, Chenga Drakjung, Lowa Tsultrim Dar,
and Chenga Sönam Lhawang, after whom the lineage is the same as for the
authorization ritual for the Lord of Sages.
The lineage for the authorization ritual of the three-deity mandala of
Khādiravaṇī Tārā passed from Tārā to the Noble Lord, Naktso, and from
there the same as for the Lord of Sages.
The lineage for the single form of the blue Acala passed from the king of
wrathful deities Acala to Atīśa, Gönpawa, Neu Zurpa, Tokden Zangmowa,
Gendun Gangpa, Sangye Jowo Tsultrim Gönpo, Chökyi Dorje, Serkhangpa
Rinchen Pel, Lopa Tsultrim Dar, and Chenga Sönam Lhawang, and from
there the same as for the authorization ritual for the Sage.
The lineage for the instructions on the view of the Sage comes from the
Sage to Avalokiteśvara, Maitreyanātha, [51b] Asaṅga and his brother,544
Ārya Vimuktisena and Bhadanta Vimuktisena, Vairocana, Haribhadra, Kusāli
the Elder and Younger, Serlingpa, the Noble Lord, Dromtönpa, Potowa,
Langri Tangpa, Gyatön Chakriwa, Dakpo Lhaje, Naljor Chöyung, Gyergom
Chenpo, Gyagom Riwa, Bodong Tsöndru Dorje, Nyenchen Sönam Tenpa,
Sherap Bum, Tokme Zangpo, Drakpa Gyaltsen, Drakpa Shenyen, Rinchen
Gyaltsen, Gyalwa Chakna, Kunga Lodrö, Nyukla Paṇchen, Lopa Chenga,
Namkha Wangchuk, Sangye Gyaltsen, Kunga Sönam, Sönam Wangchuk,
Sönam Chokdrup, the Great Fifth Dalai Lama, Gendun Döndrup, Ngawang
Tenzin Trinle, Lozang Chözin, Puntsok Gyatso, Lozang Döndrup, Ngawang
Lozang, Kalzang Tupten, Gelek Tenzin, Könchok Gyaltsen, Tenpa Rapgye,
and my guru Mañjughoṣa, from whom I received it.
As for the instructions on the Avalokiteśvara practice Compassion
Permeating Space, these passed from Amitābha to Mahākaruṇika, Rāhula,
Atīśa, Naktso, Rongpa, Chaksorwa, and Bayuwa, from whom both Ngaripa
Sherap Gyaltsen and Chegom received the instructions. From both of them
Kyergangpa received the transmission, which then passed to Nyentön,
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128 The Catalog
Sangye Tönpa, Tsangma Shangtön, Gyaltsen Bum, Jampa Pal, Jampa Mönlam
Wangchuk, Sönam Gyaltsen, Sherap Zangpo, and Nyukla Paṇchen, and from
thereon the same as for the instructions on the view of the Sage.
The instructions for the fivefold recollection of Tārā passed from the venerable Tārā to Dīpaṃkara, Gyalwai Jungne, Lekpai Sherap, Ngaripa Sherap
Gyaltsen, Puchung Zhönu Gyaltsen, Kamawa Rinchen Gyaltsen, Zhangtön
Darma Gyaltsen, Dromtön Jangchup Zangpo, [52a] Tapka Namkha Rinchen,
Dromtön Zhönu Lodrö, Lama Drakpukpa, Khenchen Galungpa, Önpo Sönam
Ö, Sönam Zangpo, Lama Paldenpa, Tsangpa Lodrak, Śākya Gyaltsen, Sönam
Lhawang, Chödrak Gyaltsen, and Paṇchen Namkha Wangchuk, and from
thereon the same as for the instructions on the view of the Sage.
As for the six practices of Acala, these passed from Vajradhara to
Indrabhūti, *Nāgayoginī,Visukalpa, Sarahapa, Ārya Nāgārjuna, Candrakīrti,
Vīryamitra, *Lalitavajra, the venerable Līlāvajra, Śāntipa, the Noble Lord,
Gompa Wangchuk Bar, Neu Zurpa, Gyergom Chenpo, Sangye Öntön, Tokden
Zangmowa, Lhatrang Sowa, Lopön Chakriwa, Sangye Zhönu Ö, Gyamawa
Tashi Gyaltsen, Khenchen Sangye Rinchen, Drakpa Tsultrim, Gyalwa
Zangpo, Jadral Sönam Rinchen, Chödrak Zangpo, Rinchen Gyaltsen, Gyalwa
Chakna, Kunga Lodrö, Teu Ripa Rinchen Chögyal, and Nyukla Paṇchen, and
from there as in the foregoing case.
The lineage for the source text on the Precious Lord’s excellent work, Three
Principles of the Spiritual Path, passed from the lord Tsongkhapa to Khedrup
Je, Drongtse Lhatsun Rinchen Gyatsö Lodrö, Zangpo Tashi, Yeshe Tsemo,
Tsultrim Topbar Özer, Dönyö Gyaltsen, Sangye Yeshe, Lozang Chögyan,
Ngawang Tenzin Trinle, Lozang Khetsun, Ngelek Lhundrup, Yönten Dargye,
Sönam Zangpo, Lupumpa Gendun Gyatso, Könchok Jikme Wangpo, Tenzin
Gyatso, Lhatsun Döndrup Gyaltsen, Yeshe Gongpel, and my lord guru, from
whom I received it.
As for the lineage for the explanatory instructions on the foregoing
text, this came from the venerable Mañjuśrīghoṣa [52b] to Gyalwa Jampal
Nyingpo, Baso Chökyi Gyaltsen, Drupchen Chö Dorje, Ensapa Lozang
Döndrup, Khedrup Sangye Yeshe, Paṇchen Chökyi Gyaltsen, Ngakchen
Könchok Gyaltsen, Paṇchen Lozang Yeshe, Khedrup Ngawang Jampa, the
lord Jampa Mönlam, Yeshe Tenpa Rapgye, Yongzin Ngawang Chöpel,
Choktrul Ngawang Yeshe Gyaltsen, and my omniscient precious guru,545
from whom I received it.
As for the Main Path of Victorious Ones, Mahāmudrā teachings of the
Geden school by Paṇchen Lozang Chökyi Gyaltsen, if the lineage after the
author himself is found, it should be inserted at this point.
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Lineage Successions 129
The lineage for the reading transmission of Heart Essence of Nectar, the
instructions in the view of the Middle Way by Mangtö Ludrup Gyatso, is
the same as for the 108 Instructions up to Kunga Drolchok, after which it
passed to Ludrup Gyatso, Ngawang Chödrak, Sakyapa Kunga Sönam, his son
Sönam Wangchuk, Khenchen Sönam Chokdrup, Jampa Ngawang Lhundrup,
Morchen Kunga Lhundrup, Nesarwa Lekpai Jungne, Sachen Kunga Lodrö,
Jampa Namkha Chime, Jampa Kunga Tenzin, and my omniscient and precious guru Jamyang Khyentse Wangpo, from whom I received it.
As for the instructions in the view of qualified emptiness, these passed
from Kunga Drolchok and others as is outlined below according to the 108
Instructions, and then from Rikzin Tsewang Norbu to the omniscient Tenpai
Nyinje, Karma Tsewang Kunkhyap, the thirteenth Gyalwang Karmapa Dudul
Dorje, and Vajradhara Pema Nyinje Wangpo, in whose presence I received
it. (It would be best to trace the lineages of the two instructions on the view
of the Middle Way as in the case of the 108 Instructions, which is presented
below.)
The lineage of the reading transmission for the instructions concerning
Unity of Bliss and Emptiness, [53a] a ritual honoring the gurus authored by
Paṇchen Lozang Chökyi Gyaltsen, passes from the venerable Mañjughoṣa to
Umapa Pawo Dorje, the lord Jampal Nyingpo, Tokden Jampal Gyatso, Baso
Chökyi Gyaltsen, Drupchen Chökyi Dorje, Lozang Döndrup, Sangye Yeshe,
Lozang Chökyi Gyaltsen, Könchok Gyaltsen, Lozang Yeshe, Zöpa Gyatso,
Ngawang Jampa, Yeshe Gyaltsen, Yeshe Tengye, Jamyang Mönlam, Jangtse
Lozang Khedrup, and my omniscient and precious guru,546 who conferred it
on me.
The lineage for the authorization ritual combining the four protectors
who are guardians of these teachings passed from Vajradhara to the brahmin
Vararuci, Rāhula, the Noble Lord, Dromtön, Chenga, Jayulwa, Mumenpa,
Drotön Dutsi Drak, Zhangtön Chökyi Jungne, Sangye Gompa, Chim Namkha
Drak, Kyotön Mönlam Tsultrim, Jangchenpa Sönam Pel, Lama Tsulgye,
Lachen Sönam Lodrö, Chenga Jinpa Pal, Khenchen Drakdönpa, Ratönpa, the
lord Kunga Chokdrup, the lord Drolchok, the lord Kunga Tashi, and Jetsun
Tāranātha, after whom it is the same as for the authorization rituals for the
Four Deities of the Kadampa tradition, as presented above.
The reading transmission for the mantra repetition of the “lone hero”
form of Kartarīdhara comes from Khenchen Drakdönpa Pal to Khenchen
Sönam Chokdrup, Khenchen Namtse Dengwa, Neten Lhachungpa, the lord
Jampa Lhundrup, Jetsun Tāranātha, and so on as in the foregoing case.
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As for the five-deity mandala for the white form of Jambhala, the transmission came from Avalokiteśvara to Gya Tsöndru Senge, Naktso Tsultrim
Gyaltsen, Rongpa Chaksorwa, Putowa, Sharawa, Tumtönpa, Chumikpa
Drakpa Gyaltsen, Drotön Dutsi Drak, Zhangtön Chökyi Lodrö, Chim Namkha
Drak, Paldingpa, Dulzin Drakpa, Lama Gyagar Gyaltsen, Lama Senge
Gyaltsen, Kunkhyen Rongpo, Paṇchen Rinpoche, Drakkar Sempa, the lord
Doring Kunga Gyaltsen, and Jetsun Tāranātha, after whom it is the same as
for the foregoing lineages. [53b]
C. Lamdre
In the third case, that of the Lamdre, together with the cycles concerning
the spiritual path, the first category is that of the primary sources. The
lineage for the reading transmissions of the Vajra Lines, its summary, the
verses summarizing the more detailed commentaries, the primary source
concerning the inseparability of samsara and nirvana, the Instruction
Manual for Jochak, the commentary in verse and its summary by Ngorchen,
and the explanation of the Explication for Nyak is the same as for the lineage for the empowerments given below, down to Ngorchen, Muchen, and
then from both of them to Gyaltsap Kunwang, then to Könchok Pelwa,
Salo Jampai Dorje, and then from both of them to Könchok Lhundrup,
then to Ngakchang Kunga Rinchen, Sönam Wangpo, Kunga Sönam, Kunga
Tashi, Sönam Rinchen, Kunga Lodrö, Namkha Chime, Dong Lama Tenzin
Puntsok, Jampa Kunga Tenzin, and Jamyang Khyentse Wangpo, who bestowed it on me.
With respect to the second category, that of the maturing factor of the
causal empowerment in the “pith instruction” tradition of Hevajra, the
lineage passed from Vajradhara to Nairātmyā, Virūpa, Kāṇha, Ḍāmarupa,
Avadhūtipa, Gayadhara, Drokmi Lotsāwa, Setön Kunrik, Zhangtön Chöbar,
Sachen Kunga Nyingpo, Sönam Tsemo, Drakpa Gyaltsen, Sakya Paṇchen,
Chögyal Pakpa, Könchok Pal, Sönam Pal, Palden Lama Sönam Gyaltsen,
Palden Tsultrim, Buddhaśrī, Ngorchen Dorjechang, Muchen Sempa Chenpo,
Gyaltsap Kunga Wangchuk, Yongzin Könchok Pelwa, Lhachok Senge,
Könchok Lhundrup, Sangye Senge, Namkha Palzang, Sönam Lhundrup,
Palchok Gyaltsen, Sangye Puntsok, Sönam Palden, Palden Chökyong,
Chökyong Zangpo, Namkha Chime, [54a] Jampa Naljor Jampal Zangpo,
and the omniscient Vajradhara Jamyang Khyentse Wangpo, who in his supreme compassion graciously bestowed it on me. The lineage of the reading
transmission for the two texts by Könchok Lhundrup—the sādhana and the
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mandala ritual—is, from the author onward, the same as for the empowerment, whereas I received the reading transmission for the empowerment
ceremony by Jamyang Loter Wangpo from the author himself.
In the third category, that of the instructions, the lineage for the Ngor
tradition of Lamdre according to the “explanation to the multitude” is as
in the foregoing case. The supplication to the lineage and other writings of
Ngorchen are also the same as before.
The lineage for four sections of teachings, including Clarifying All the
Hidden Meaning, passed from Palden Lama Dampa to Zungkyi Palwa, Zangpo
Gyaltsen, Sempa Könchok Gyaltsen, Dzongchung Jampa Dorje Gyaltsen,
Könchok Pal, Chö Paljor, Jangchup Wangyal, Paṇchen Dewai Dorje,
Lhawang Trinle, Tsultrim Tashi, Rinchen Sönam Chokdrup, Jampa Ngawang
Lhundrup, Nesarwa Lekpai Jungne, Sachen Kunga Lodrö, Zurchepa Rinchen
Gyaltsen, Kunga Tashi, Sakyapa Kunga Gyaltsen, Rinchen Losal Tenkyong,
and my precious guru Mañjughoṣa, who graciously bestowed it on me.
The lineage of the instructions for the Path Concealed and Explained and
Clarifying the Meaning through Symbols is the same as for the 108 Instructions,
while the lineage for the reading transmission passed from Dakchen
Dorjechang Lodrö Gyaltsen547 to Doring Kunpangpa, Tsarchen Losal Gyatso,
Jamyang Khyentse Wangchuk, Lapsum Gyaltsen, Wangchuk Rapten, Sönam
Chokden, Sönam Chokdrup, Khyenrap Jampa, Morchen Kunga Lhundrup,
Nesarwa Lekpai Jungne, Sachen Kunga Lodrö, [54b] Jampa Namkha Chime,
Jampa Kunga Tenzin, and my omniscient guru Vajradhara,548 from whom I
received it.
The lineage for the reading transmission of the manual of instructions by Taklung Tangpa Rinpoche (according to Pakmo Drupa’s tradition of Lamdre) came from Sachen to Pakmo Drupa, Tangpa Tashi Pal,
Kuyal Trulpai Kyechok, Sangye Yarjön, Sangye Ön, Orgyen Gönpo, “the
one named Gyalwa,” Ratnākara, “the one named Drakpa,” Miyo Gönpo,
Avadhūti, Jikten Wangchuk, Pema Gyalpo, Tsokye Dorje, Kunga Tashi,
Ngawang Namgyal, Tashi Paldrup, Drakpa Lekdrup, Damchö Puntsok,
Tenzin Namgyal, Drakpa Rinchen Sherap, Tashi Drakpa Gyaltsen, Drakpa
Rinchen Lekdrup, Chöying Lhundrup, Ngawang Tenpai Nyima, Pakchok
Drakpa Kunsal, Tsetrul Drakpa Yongkhyap, and Jamyang Khyentse Wangpo,
from whom I received it.
The lineage for the instructions on the three aspects of purity as the
enlightened intent of the explanatory tantra Vajra Pavilion (known as the
commentarial tradition of Hevajra, or Lamdre without the source text) is
the same as for the 108 Instructions; while the lineage of the reading transInterior_DNZ_Catalog_12_03_13.indd 131 3/18/13 3:55 PM
132 The Catalog
mission for the text by Chögyal Pakpa passed from Chögyal Pakpa to Zhang
Könchok Pal, Drakpukpa, Jamyang Dönyö Gyaltsen, Lopön Dulwazinpa,
Jangchup Senge, Sharchen Yeshe Gyaltsen, Ngorchen Dorjechang, Kunga
Wangchuk, Könchok Pelwa, Salo Kunga Sönam, Könchok Lhundrup,
Sharkhang Sherap Gyaltsen, Namkha Palzang, Jampa Kunga Tashi, Namkha
Sangye, Palchok Gyaltsen, Döndrup Gyaltsen, Khamtön Namkha Palzang,
[55a] Sangye Yeshe, Kunga Lodrö, Chö Tashi, Kunga Rapgye, Chö Paljor,
Ngawang Drakpa, Kunga Palzang, Kunga Jampal, Ngawang Lekdrup, and
my precious omniscient guru, who conferred it on me.
The lineage for the instructions of the “eight later cycles of the path” is
the same as for the 108 Instructions of the Jonang tradition.
The lineage for the reading transmission for the old source texts for
the cycle Ensuring the Innate State, by Ḍombipa, passed from Ḍombipa to
Āścaryavajra, Vānaprastha, Garbharipa, Piṇḍa, Dūrjayacandra, Vīravajra,
Drokmi Śākya Yeshe, Setön Kunrik, Zhangtön Chöbar, Sachen Kunga
Nyingpo, Sönam Tsemo, Drakpa Gyaltsen, Sakya Paṇchen, Khaupa Özer
Śākya, Laruwa Sönam Senge, Yeshe Gönpo, Baktön Zhönu Tsultrim, Tsultrim
Gyaltsen, Palden Tsultrim, Buddhaśrī, Ngorchen, Muchen Könchok Gyaltsen,
Zhalupa Sangye Palzang, Mupa Namkha Palzang, Könchok Lhundrup,
Namkha Palzang, Kunga Sönam Lhundrup, Khyenrap Tenzin Zangpo, Jampa
Ngawang Lhundrup, Morchen Kunga Lhundrup, Nesarwa Lekpai Jungne, and
Sachen Kunga Lodrö. An alternate line passed from Ngorchen to Könchok
Lodrö, Palden Gyalpo, Zangpo Pal, Namkha Wangchuk, Sheu Lotsāwa Kunga
Chödrak, and Khyenrap Tenzang to Kunga Lodrö. From him the lineage
passed to Zurchepa Rinchen Gyaltsen, Lopön Kunga Tashi, Jamgön Kunga
Gyaltsen, Rinchen Losal Tenkyong, and the omniscient Mañjunātha, from
whom I received it.
As for the master Padmavajra’s nine profound modes of the stage of
completion, the lineage passed from Padmavajra (known also as Saroruha)
to Indrabhūti, his sister Lakṣmīnkara, [55b] Kṛṣṇācāryavajra, the brahmin
Śrīdhara, the great scholar Gayadhara, and Drokmi Lotsāwa. As for the
Complete Path of Caṇḍalī by Kṛṣṇacārya, the lineage passed from Kṛṣṇacārya
to Śrīdhara, Gayadhara, and Drokmi Lotsāwa. In the case of the master Ucitāmara’s instructions for “straightening the crooked,” these passed
from Ucitāmara to Cāryavajra, Śrīdhara, Gayadhara, and Drokmi. With respect to the texts authored by Jetsun Drakpa Gyaltsen concerning the exalted Nāgārjuna’s Pith Instructions for Coming to a Decision about Mind and
Vāgīśvarakīrti’s Mahāmudrā without Letters, following the author the lineage
is as in the preceding cases. Kuddāla’s Stages of the Inconceivable passed from
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Kuddāla to Bhuṣanapa, Dhamapa, Kahṇapa, Vīravajra, and Drokmi. The direct lineage of the Complete Path of the Mudrā Consort by Indrabhūti was
transmitted by Indrabhūti the Elder to his consort Lakṣmīnkara, the great
scholar Prajñāgupta, and Drokmi Lotsāwa. (In the foregoing cases, the lineage after Drokmi Lotsāwa is as in the former case).
The lineage for the instructions of “spiritual connections with the six
gatekeepers” is the same as for the 108 Instructions of the Jonang tradition,
while the lineage for the reading transmission of these texts is, from the
glorious Lama Dampa Sönam Gyaltsen onward, the same as that in the case
of Clarifying the Hidden Meaning.
As for the lineage of instructions for Parting from the Four Attachments
by the great master Sakyapa,549 this passed from the Lord of Sages to
Mañjughoṣa, Sachen Kunga Nyingpo, Sönam Tsemo, Drakpa Gyaltsen,
Sakya Paṇḍita, Chögyal Pakpa, Könchok Pal, Drakpukpa, Mönlam Gyaltsen,
Palden Tsultrim, Yeshe Gyaltsen, Ngorchen, Könchok Gyaltsen, Sönam
Senge, Sangye Rinchen, Namkha Wangchuk, Kunga Lekdrup, Kunga
Chödrak, Kunga Namgyal, Tenzin Zangpo, Jampa Ngawang Lhundrup,
Morchen, Kunga Lekpai Jungne, Kunga Lodrö, Chime Tenpai Nyima, Dorje
Rinchen, Jampa Kunga Tenzin, and Jamyang Khyentse Wangpo, from whom
I received it. [56a]
In the case of the manuals of instruction for the foregoing, such as the
source verses, the lineages from the respective authors onward were the
same as for the main transmission of the instructions. And as for the means
for explaining the teachings, authored by Ngawang Lekdrup, these were
transmitted from the author himself to my lord guru.
The ritual authored by Chöje Kunga Chöpel honoring the gurus of Lamdre
was transmitted through the successive throne holders of Ngor to Jampa
Naljor Jampal Zangpo and then my lord guru, from whom I received it.
The lineage of the authorization ritual for the eight-deity mandala of
the guardian of the teachings, Pañjaranātha, passed from Vajradhara to
the brahmin Vararuci, Maṇidvīpa, Śraddhākaravarma, Lotsāwa Rinchen
Zangpo, Draktengpa Yönten Tsultrim, Mal Lotsāwa, the five early masters
of the Sakya school,550 Anyen Dampa, Daknyi Chenpo Zangpo Pal, Gadenpa
Kunga Sönam, Ne Rinchen Gyaltsen, Lama Dampa, Paldenpa, Sharchen,
Ngorchen, Chumik Dakchen, Paṇchen Rinpoche, Changlungpa, Jetsun
Kunga Drolchok, Jamyang Kunga Gyaltsen, and Jetsun Tāranātha, after
whom it is the same as for the lineage combining the four protectors from
the Kadampa tradition.
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D. Marpa Kagyu
In the fourth case, that of the advice found in the Kagyu tradition of the
powerful lord Marpa, to begin with, from among the primary sources there
are the more common cycles associated with Mahāmudrā:
The lineage for the reading transmission of the glorious tantra Unsullied
State passed from Vajradhara to Ratnamati, the great brahmin Saraha, the
glorious lord protector Ārya Nāgārjuna, the mahāsiddhā Śavaripa, the powerful lord Maitrīpa, to Marpa Chökyi Lodrö. An alternate lineage passed
from Vajradhara to Nairātmya, Nāgārjuna, Tilopa, Nāropa, and Marpa. The
lineage then passed to Metön Sönam Gyaltsen, Tsakyapa Śākya Yeshe, Gya
Yönten Zangpo, Śākya Dorje of eastern Tibet, Sangye Bum of central Tibet,
Lotsāwa Chokden, Lama Palden Senge, Butön Rinchen Drup, and Yungtön
Dorje Palwa. From Maitrīpa the lineage also passed to Vajrapāṇi of India,
Nakpo Sherde of Ngari, Lama Sotön, Nyangtön Tsakse, Roktön Dewa, Che
Yönten, [56b] Che Dode Senge, Chöku Özer, Sangye Bum of central Tibet,
Lotsāwa Chokden, Baktön Zhönu Tsultrim, and Gyalwa Yungtönpa. The lineages then continued through Lama Sönam Zangpo, Lama Tsultrim Gönpo,
Jangsem Sönam Gyaltsen, Khenchen Sönam Zangpo, Gośrī Paljor Döndrup,
the seventh Gyalwang Karmapa Chödrak Gyatso, the mahāsiddha Sangye
Nyenpa, the eighth lord Karmapa Mikyö Dorje, Karma Lekshe Drayang,
Gelong Dorje Chö, Chetsang Karma Tenkyong, the lord Könchok Tenzin,
Jamgön Sungrap Gyatso, the omniscient Tenpai Nyinje, the Gyalwang
Karmapa Dudul Dorje, and the glorious Pawo Tsuklak Chökyi Gyatso, who
bestowed it on me.
As for the Dohā for the People by the Great Brahmin,551 the lineage passed
from Sarahapa to Śavaripa, Ngulchu Bairo, the lord Dusum Khyenpa, Rechen
Sönam Drakpa, Bomdrakpa Sönam Dorje, Karma Pakṣi, Nyenre Gendun
Bum, the lord Rangjung Dorje, and Yungtönpa, after which it is as in the
preceding case.552
As for the lineage of Śavaripa’s pith instructions concerning the quintessential meaning, this passed from him to Maitrīpa, Vajrapāṇi of India,
Drangti Lodrö Wang, Tsangyang Dakbar, Pukzung Kyap, Tsang Jungser, and
Chetön Dode Senge, after which it is the same as for the first lineage.
Concerning Tilopa’s Ganges Mahāmudrā, the lineage was transmitted by
him to Nāropa, Marpa Lotsāwa, Milarepa, the incomparable Dakpo, Dusum
Khyenpa, Drogön Rechen, Bomdrakpa, the mahāsiddhā Pakṣi, Nyenre,
Rangjung Dorje, Yungtönpa, Rolpai Dorje, Khachö Wangpo, Dezhin Shekpa,
Drung Mase Lodrö Rinchen, Chöpal Yeshe, Lodrö Drakpa, Jatang Lodrö
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Gyatso, Döndrup Tashi, Lekshe Drayang, [57a] Lodrö Namgyal, Sangye
Rinchen, Drung Rinpoche Kunga Namgyal, Garwang Karma Tenkyong,
Sönam Gyurme, Könchok Tenzin, Drupgyu Tenpa Namgyal, Sungrap Gyatso,
Chökyi Jungne, Gelek Rapgye, Drung Gyurme Tenpel, and Tenzin Gelek
Nyima, from whom I received it. As for the venerable Rangjung Dorje’s
structural outline and commentary on the foregoing, from the author onward the lineage is as in the case of the source itself.
The lineage for Nāropa’s Concise Words on Mahāmudrā passed from
him to Marpa Lotsāwa and so on as in the previous cases. As for the short,
easy-to-understand commentary on the foregoing, I received the transmission from the author himself.
As for Maitrīpa’s Ten Stanzas on Suchness, from Maitrīpa onward the lineage is as in the foregoing case of the tantra Unsullied State; alternatively,
there is a lineage from Maitrīpa to the siddhā Tepupa, Rechung Dorje Drakpa,
Burgom Nakpo, Pakmo Drupa Dorje Gyalpo, Gyalo Pukpa, Serlingpa Zhönu
Drup, and the omniscient Chöku Özer, after whom it is as in the aforementioned case.
The lineage for the source verses of Marpa’s song “Creating No Concepts”
passed from him to Milarepa and so on; while the Mahāmudrā text Shedding
Light on Timeless Awareness, authored by the venerable Milarepa, was transmitted by him to Dakpo Rinpoche and so on. And the Mahāmudrā text Single
Sufficient Path, authored by the venerable Gampopa, was transmitted by him
to Dusum Khyenpa and so on as in the preceding cases.
Regarding the uncommon cycles associated with the Six Dharmas: The lineage for the reading transmission of Standards for Authentic Teachings passed
from Vajradhara to the ḍākinī of timeless awareness, Vajrapāṇi, Tilopa,
Nāropa, Marpa, Milarepa, Rechungpa, and from him to both Gyalwa Lo and
Sumpa Repa, as well as Burgom. It was from the latter that Pakmo Drupa
received the lineage and passed it in turn to Lingje Repa, who also received
it from both Gyalwa Lo and Sumpa Repa. Lingje Repa then transmitted the
lineage to Tsangpa Gyare, who then passed it to Önre Dharma Senge, Zhönu
Senge, and Nyima Senge, and Ön Dorje Lingpa received it from the preceding two (who were uncle and nephew). He then passed it to Pökyawa Senge
Rinchen, [57b] Senge Gyalpo, Kunga Senge, Dorje Rinchen, Lodrö Senge,
Sherap Senge, Yeshe Rinchen, Namkha Palzang, Sherap Zangpo, Chöje
Kunga Paljor, Ngawang Chökyi Gyalpo, and Jamyang Chökyi Drakpa, from
whom both Avadhūtipa and Ngagi Wangchuk Drakpa Gyaltsen received the
transmission. They both then passed it to the omniscient Pema Karpo, who
in turn conferred it on Lhatse Ngawang Zangpo, Paksam Wangpo, Yongzin
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Kunga Lhundrup, Chökyi Wangchuk, Gelek Zhepa, Jamgön Gyepa, Jampal
Pawo, the all-seeing Chökyi Nangwa, the Gyalwang Karmapa Tekchok Dorje,
and the omniscient Jamyang Khyentse Wangpo, who bestowed it on me.
In the case of the Vajra Verses of the Oral Lineage, the lineage passed
from Vajradhara to the ḍākinī of timeless awareness, Tilopa, and so on as
previously.
As for the two primers (longer and shorter) on the Six Dharmas, Tilopa’s
pith instructions on the Six Dharmas, Nāropa’s vajra song on the Six
Dharmas, and Lord Milarepa’s Three Cycles Clarifying the Oral Lineage, the
lineages are as in the preceding case of Ganges Mahāmudrā.
The second category of texts in this tradition contains developmental
instructions of two kinds: empowerments as the causal factor that brings
spiritual maturation and the main sources of instructions (both primary and
secondary) that bring liberation. Of the first kind, there are three versions of
the primary cycles of the oral lineage: the extensive, the intermediate, and
the concise.
1. In the extensive version, the Rechung Nyengyu (Oral Lineage of
Rechungpa), the lineages for the following teachings—the short source
by Tilopa, the more common manual Wish-Fulfilling Gem, the Six Dharmas
(which bring total liberation through the “upper gateway”), the physical
exercises for the path of skillful means, the “lower gateway to supreme
bliss,” Supreme Bliss: Luminous Pure Awareness, and the Mahāmudrā text
Shedding Light on Timeless Awareness—passed from Vajradhara to the ḍākinī
of timeless awareness, Tilopa, Nāropa, Marpa, Milarepa, Rechungpa,
Khyung Tsangpa, and to the latter’s three heart children Martön Tsultrim
Jungne, Lopön Targom, and Machik Angjo (known as the three accomplished heart children). [58a] From these three the lineage passed to Zhang
Lotsāwa, Drogön Dharaśrī, Jangsem Sönam Gyaltsen, Machik Kunden Rema,
Khetsun Ziji Gyaltsen, Wangchuk Sherap, Ritröpa Zhönu Gyaltsen, Rechen
Denchikpa, Tsenden Chipa, Dulzin Ngagi Wangpo, Sherap Jampa Sangye
Senge, Tsangnyön Chökyi Senge, Götsang Rechen, and from him to the three
known as the three with the title Rapjam: Nepa Rapjampa Jampa Puntsok,
Rapjam Karma Tashi, and Rapjam Sangye Özer. The omniscient Drupchok
Wangpo then received the transmission from all three of them and passed it
on to Trinle Gyatso, Kagyu Drönme, Yönten Gyatso, Chöje Lingpa, Wangpo,
Yeshe Kalzang, Palden Gyatso, Geupa Ngedön Tenzin Chökyi Gyatso, Tutop
Gyatso, Kharakpa Rinchen Özer, Geu Kagyu Trinle Wangchuk, and Jamyang
Khyentse Wangpo, who bestowed it on me.
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The specific lineage for the Four Letters of Mahāmudrā passed from Vajradhara to Vajragarbha, Tilopa, Nāropa, Marpa, Milarepa, Dakpo Rinpoche,
Pakmo Drupa, Lingje Repa, Tsangpa Gyare, Götsangpa, Yangönpa, Chenga
Rinchenden, Zurpukpa Chöje, Ritrö Rechen, Mengom Özer Senge, Lachipa
Namkha Gyaltsen, Dulzin Ngagi Wangpo, Taklung Ngawang Drakpa, and
Shar Rapjampa, after whom it is as in the preceding case.
2. As for the intermediate-length cycle, the Ngamzong Nyengyu (Oral
Lineage of Ngamzong), the lineage for the primary source, Three Cycles of
Tseringma, passed from Repa Bodhiradza to Gungtang Repa, Yakpuwa, and
so on through successive generations as a core tradition of the oral lineage.
3. As for the Mahāmudrā text Shedding Light on Timeless Awareness and
the source text of the shorter-length cycle, the Dakpo Nyengyu (Oral Lineage
of Dakpo), the lineage for these texts is as discussed previously in the case of
Milarepa’s source text on Mahāmudrā and other texts. [58b]
The lineage for the reading transmission of the sources for the “nine cycles of the disembodied ḍākinī” is as in the preceding case, while that for the
actual instruction in these is the same as for the Rechung Nyengyu.
As for the Four Scrolls of Heard Instructions, the lineage was transmitted
as a main part of the Zurmang Nyengyu (Oral Lineage of Zurmang), so that
the two scrolls on the yogic practices of subtle channels and energies and the
transference of consciousness were conferred by Nāropa on Marpa, while
the two on Mahāmudrā and the intermediate state were bestowed on Marpa
by Maitrīpa. Marpa then transmitted them all to Tsurtön Wangde, Shengom
Gomchung, Dakpo Dotse, Lopön Nyima Lungpa, Deshek Rinpoche Toktse
Gangpa, the omniscient Chöje Kunga Döndrup of Nyedo, and Yungtön Dorje
Pal, after whom it is the same as for the oral lineage.
The second set of texts consists of the cycles of instructions that derive
from the individual schools within the Dakpo Kagyu. In the case of the primary tradition of the seat of Dakpo, the lineages for the instructions in the
Six Dharmas and Mahāmudrā, as well as the other manuals of instruction,
were transmitted as follows:
•	 in the case of the lineage of Mahāmudrā, from Vajradhara to Vajrayoginī, the bodhisattva *Sukhanātha, Saraha, Nāgārjuna, and Śavaripa;
•	 in the case of the lineage of development stage and the yoga of illusory
body, from Nāgārjuna to Āryadeva, Candrakīrti, and Mataṅgipa;
•	 in the case of the lineage of the path of skillful means, from Lūipa to
Ḍeṅgipa, Dharikapa, and Sukhadhari;
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•	 in the case of the lineage of the yogas of dream and utter lucidity, from
Ḍombipa to Vīnasa, Lavapa, and Indrabhūti;
•	 in the case of the lineage of the yogas of the intermediate state and
the transference of consciousness, from the yogi Sukhapa to Tanglopa,
Shinglopa, and Karṇaripa;
•	 in the case of the combined personal transmissions of all of the above,
from Tilopa to Nāropa, Avadhūtipa, Marpa, Milarepa, Gampo Lhaje, Öngom Tsultrim Nyingpo, Layakpa Jangchup Ngödrup, Khenchen
Jekarwa, Nyigom Chenpo, Drigung Lingpa and his brother, Palden
Lhalungpa, Khenchen Lhatsunpa, Jose Dorje Lodrö, Chenga Chökyi
Gyaltsen, Chökyi Senge, Chökyi Wangchuk, Khenchen Gyaltsen Zangpo, Chenga Sönam Gyaltsen, the lord Sönam Lhundrup, Paṇchen Tashi
Namgyal, Chenga Sönam Gyaltsenchen, Norbu Gyenpa, [59a] Chenga Rinchen Dorje, Zangpo Dorje, Lhundrup Ngedön Wangpo, Drupchen Damchö Wangchuk, Tenpa Dargye, Drupwang Jangchup Dorje,
Jangsem Kunga Nyingpo, Gyalse Zhenpen Taye, and Vajradhara Khyentse Wangpo, who graciously bestowed it on me.
With respect to the concise summary of Dakpo Rinpoche’s four axioms,
the lineage is as in the preceding case.
As for both the instruction on mind entitled Wish-Fulfilling Gem and
the transference of consciousness known as “the ultimate state of entering the city,” the lineages passed from the venerable Gampopa to Kyebu
Yeshe Dorje, who concealed the texts as termas, later revealed by Drogön
Dungtso Repa, who conferred them on Neu Jadralwa Dorje Dzepa and
others. The lineages were transmitted through successive generations, codified as a section of teachings in the oral lineage by the mahāsiddhā Lodrö
Rinchen, following which the lineages were the same as for the mainstream oral lineage.
In the case of the tradition of the Tsalpa Kagyu, lord protectors of beings,
the lineage for both Zhang Tsalpa’s Consummate Sublime Path of Mahāmudrā
and the Mahāmudrā text entitled Great Wrathful Goddess passed from
Vajradhara to the ḍākinī of timeless awareness, the six primary gurus, Zhang
Tsöndru Drakpa, the incomparable Śākya Yeshe, Tsenkhangpa Sangye
Zhönu, Kunga Gyaltsen, the lord Drakpa Zangpo, Śākya Sönam, Dharmapāla,
Palden Gyaltsen, Drakpa Sönam, Gendun Palden, Drakpa Gyatso, Ngawang
Gyatso, Sönam Gyaltsen, Kalden Gyatso, Chöying Rangdrol, the Great Fifth
Dalai Lama, Pema Trinle, Kunga Sönam, Tupten Dargye, Gyurme Chöpel,
Lozang Jungne, Drakpa Khedrup, Kalzang Khedrup, Chuzang Lama, Geshe
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Lineage Successions 139
Yeshe Gongpel, and my omniscient guru, the venerable Mañjughoṣa, by
whose grace I received it.
As for the fifth Zhamar’s notes summarizing the meaning of the “sealed”
teachings, the lineage passed from Könchok Yenlak, Wangchuk Dorje,
Chökyi Wangchuk, Karma Nyima, [59b] Karma Trinle, Dönyö Nyingpo,
Chökyi Döndrup, Chökyi Jungne, Dudul Dorje, and Pema Nyinje Wangpo,
from whom I received it.
From the cycles of instructions found in the Kaṃtsang Kagyu lineage of
accomplishment, for the victorious one Rangjung Dorje’s works—that is,
the instruction manual on Merging with the Innate State of Mahāmudrā, the
themes for understanding the Six Dharmas, and Molten Gold: Six Dharmas—
the lineage from the author onward is the same as for the Mahāmudrā lineage described below, down to the fourteenth Gyalwang Karmapa Tekchok
Dorje, who graciously bestowed it on me.
The Mahāmudrā lineage of “merging with the innate state” passed from
Vajradhara to Ratnamati, Sarahapa, Ārya Nāgārjuna, Śavaripa, Maitrīpa,
Marpa of Lhodrak, the venerable Milarepa, the king of dharma Dakpo Lhaje,
Dusum Khyenpa, Drogön Rechen, Bomdrakpa, Karma Pakṣi, the learned
and accomplished Orgyenpa, Rangjung Dorje, Yungtön Dorje Pal, the lord
Karmapa Rolpai Dorje, Khachö Wangpo, Dezhin Shekpa, Ratnabhadra,
Tongwa Dönden, Jampal Zangpo, Chödrak Gyatso, Sangye Nyenpa, Mikyö
Dorje, Könchok Yenlak, Wangchuk Dorje, Chökyi Wangchuk, Chöying
Dorje, Yeshe Nyingpo, Yeshe Dorje, Chökyi Döndrup, Jangchup Dorje,
Chökyi Jungne, Dudul Dorje, and Chödrup Gyatso. Vajradhara Pema Nyinje
Wangpo received it from the latter two and then graciously bestowed it
on me. Alternatively, both the fourteenth Gyalwang Karmapa and Karma
Tekchok Tenpel received the transmission from Pema Nyinje Wangpo, and
then they both conferred it on me; and in addition, from the thirteenth
lord Karmapa it passed to the fourth Chakme, Karma Tenzin Trinle, through
whose kindness I received it.
The lineage for the reading transmission of the instruction manual
Pointing Out Dharmakāya and the liturgies for the preliminary practices is as
in the preceding case.
As for the concise and essential instruction on the deity for Vajrayoginī,
the lineage passed from the author553 [60a] to the Gyalwang Karmapa
Wangchuk Dorje, Karma Döntok, Karma Palzang, Karma Kunkhyen, Chökyi
Jungne, the thirteenth lord Karmapa, Pema Nyinje Wangpo, and Karma
Ngedön Tenpa Rapgye, from whom I received it.
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The lineage for the notes on the outer sādhana authored by Tsuklak Gyatso
passed from the author himself to Chökyi Wangchuk, Drakpa Chokyang,
Karma Tsoknyi, Karma Tenzin Namgyal, and Karma Kunkhyen, after whom
it is as in the preceding case.
In the case of Nonduality of Subtle Energy and Mind,
554 authored by Rangjung
Dorje, the lineage is the same as for the instruction manuals for Mahāmudrā,
down to the fourteenth lord Karmapa Tekchok Dorje, through whose grace I
received it. As for the instruction manual for the preceding source, authored
by Tsewang Kunkhyap, from the author the lineage passed to Choktrul Karma
Ratna, Ringul Tulku Karma Chögyal, Karma Ngedön Palzang, and my lord
guru Jamyang Khyentse Wangpo, from whom I received it.
As for the lineage of instruction in the Six Dharmas of Nāropa, the extensive lineage includes those of the “four commands,” while the more direct lineage passed from Vajradhara to Vajrayoginī, Tilopa Prajñābhadra,
Nāropa Jñānasiddhi, Marpa Chökyi Lodrö, and the venerable Milarepa, after
whom it is the same as for the foregoing Mahāmudrā lineage.
The lineage for the reading transmission of Distilled Nectar, a manual of
instructions for the Six Dharmas, passed from the author, Garwang Chökyi
Wangchuk, to the tenth lord Karmapa Chöying Dorje, following whom there
is no difference from the preceding case.
With respect to the lineage of instruction and reading transmission for
Direct Introduction to the Three Kāyas, a special teaching of the Karmapas,
this began with the Karmapa Chökyi Lama, who passed it to the learned
and accomplished Orgyenpa, after whom it is as in the former cases. It was
through the kindness of the fourteenth Gyalwang Karmapa that I received it.
(As for the manual of further instructions on Direct Introduction to the Three
Kāyas, authored by this same lord, the lineage passed from the author himself to Jamyang Khyentse Wangpo and then to me.)
The lineage for the reading transmission of Nāropa’s Five Nails to Dispel
Hindrances is as in the former cases of the longer and shorter primers.
As for the Four-Session Guru Yoga, from the eighth lord Mikyö Dorje onward it is the same as for the “golden garland” of the Kaṃtsang school,
down to Pema Nyinje Wangpo [60b] and Karma Tekchok Tenpel, from
whom I received it.
In the case of the stages of visualization for the foregoing and the notes
on the Short Supplication to Vajradhara, the lineage for the reading transmissions passed from the author Karma Chakme to Tsöndru Gyatso, Pema
Döndrup, Pema Lhundrup, Dechen Nyingpo, and Kaṃ Karma Norbu, from
whom I received it.
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From the Zurmang Kagyu tradition, the lineage for the instruction manual on Mahāmudrā authored by Drung Mase passed from Drung Mase Lodrö
Rinchen to Tokden Chöpal Yeshe, after whom it is similar to the case of the
longer and shorter primers.
From the Nedo Kagyu tradition, the lineage for its quintessential practice—the definitive instruction on the Bulu method for Mahākaruṇika—
passed from Karma Chakme to Pema Kunga, Trinle Wangjung, Sherap Drakpa, Tenzin Döndrup, and Jeön Samten Choktrul Rinpoche Karma Tekchok
Tenpel, by whose grace I received it.
From the primary teaching cycles of the Padru Kagyu tradition, the lineage for the reading transmission of the advice on Mahāmudrā authored by
Drogön Pakmo Drupa Dorje Gyalpo passed in succession from him to the
siddhā Lingje Repa, Tsangpa Gyare, Gyalwa Götsangpa, Chenga Rinchen
Denpa, Zurpukpa, Yakpukpa, Tangchungwa Śākya Senge, Khön Jose, Jadral
Namkha Ö, Khetsunpa, Dorje Dzinpa, Rinchen Zhönu, and Chenga Sönam
Gyaltsen. Then my lord guru Jamyang Khyentse Wangpo received it from a
virtuous lama,555 after which I received it in turn from him.
From among the cycles associated with the “four pairs,” that is, the eight
secondary schools:
The lineage for the instructions in the Five Principles of Mahāmudrā,
the special teaching of the Drigung school, lord protectors of beings, passed
from Vajradhara to Tilopa, Nāropa, Marpa, Milarepa, Dakpo Lhaje, Pakmo
Drupa, Drigung Rinchen Pal, Tsultrim Dorje, Sönam Drakpa, Chenga Drakpa
Jungne, Chung Dorje Drakpa, Rinchen Senge, Drakpa Senge, Dorje Rinchen,
Dorje Gyalpo, Dzamling Chögyal, Döndrup Gyalpo, Rinchen Palgyi Gyaltsen,
Rinchen Palzang, [61a] Rinchen Chögyal, Kunga Rinchen, Rinchen Puntsok,
Sönam Palgyi Gyatso, Chögyal Puntsok, Tashi Puntsok, Könchok Rinchen,
Chökyi Drakpa, Könchok Trinle Namgyal, Könchok Trinle Zangpo, Döndrup
Chögyal, Tenzin Drodul, Chökyi Gyaltsen of To, Tenzin Chökyi Nyima, and
Pema Nyinje Wangpo, by whose grace I received it. Alternatively, from
Könchok Trinle Namgyal the lineage passed to Karma Chakme, after which
it was transmitted in the succession of the “golden garland” of the Nedo
Kagyu; it was then bestowed on me, together with that of the manuals of
background teaching for the definitive instruction on Mahākaruṇika, by the
venerable Choktrul Tenzin Trinle.
As for the lineage of the single reading transmission for the fifth Zhamar’s
instruction manual, this passed from Könchok Bang556 to Wangchuk Dorje,
Chökyi Wangchuk, Karma Sungrap, Karma Dorje, Karma Trinle Wangpo,
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Jamgön Tenpai Nyinje, Dudul Dorje, and Vajradhara Pema Nyinje Wangpo,
from whom I received it.
In the case of the verses on the Five Principles of Mahāmudrā authored
by lord Dharmākara, the lineage passed from the author himself to Dudul
Dorje, and Pema Nyinje Wangpo, from whom I received it.
Before Tenzin Chökyi Nyima, the lineage of the torma empowerment for
the Five Principles of Mahāmudrā is the same as for the lineage for the instructions in the Five Principles of Mahāmudrā; after him it passed to Tenzin
Padmai Gyaltsen, Gar Könchok Tenzin, Chönyi Norbu, and Rikzin Könchok
Tenzin, who passed it on to me.
This school’s lineage for the Six Dharmas is, before Drigung Kyopa, as in
the general case, after which it passed to Ön Sönam Drakpa, Chung Dorje
Drakpa, Tokhapa Rinchen Senge, Tsamchepa Drakpa Sönam, Chunyipa Dorje
Rinchen, Nyergyepa Dorje Gyalpo, Nyernyipa Chökyi Gyalpo, Döndrup
Gyalpo, Namkha Gyaltsen, Ngawang Gyaltsen, Ngawang Drakpa, Rinchen
Chögyal, Kunga Rinchen, Rinchen Puntsok, Palgyi Gyatso, Chögyal Puntsok,
[61b] Namjom Puntsok, Chökyi Drakpa, and then to Chökyi Nyima, as in
the case of the lineage of the Five Principles. It then passed to Tenzin Pemai
Gyaltsen, Ngawang Tenpai Nyima, the venerable Jamgön Khyentse Wangpo,
and then to me.
The general lineage for the completion stage for the four aspects of the
unsurpassable innate state is also as in the preceding case.
The lineage of experientially based instruction for Mahāmudrā—merging
with the innate state—in the tradition of the glorious Taklungpa Tangpa
Chenpo is, according to the successive line of holders of the seat of Martang,
as follows: from Vajradhara to Ratnamati, Sukhasiddhi,557 Sarahapa,
Nāgārjuna, Śavaripa, Maitrīpa, to the sublime being Marpa (alternatively, it passed from Vajradhara to Tilopa, Nāropa, and Marpa), and then to
Milarepa, Dakpo Lhaje, Pakmo Drupa, Taklung Tangpa, Kuyalwa, Sangye
Yarjön, Sangye Ön, Tashi Lama, Sangye Palzang, Ratna Guru, Ratnākara,
Namkha Jamyang, Tashi Paltsek, Jangchup Gyatso, Ngawang Drakpa,
Namgyal Drakpa, Namgyal Tashi, Namgyal Palzang, Ngawang Namgyal,
Tashi Paldrup, Drakpa Lekdrup, Jampal Gyatso, Trinle Tenzin, Trinle
Chokdrup, and from both of them to Drakpa Rinchen Sherap. From the latter two it then passed to Tashi Drakpa Gyaltsen, Drakpa Rinchen Lekdrup,
Chöying Lhundrup, Ngawang Tenpai Nyima, and the omniscient Jamyang
Khyentse Wangpo, who passed it on to me. According to the shorter “golden
garland” of the Martang lineage, before Sangye Ön it is as previously, but
after him the transmission passed to the lord Orgyen Gönpo, Gyalwai Lodrö,
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Lineage Successions 143
Ratnākara, Drakpa Gyaltsen, Miyo Gönpo, Pakchok Jikten Wangchuk, Pema
Gyalpo, Tsokye Dorje, Kunga Tashi, Ngawang Namgyal, and after him as in
the preceding case. [62a]
Especially in the case of the lineage of words, this passed from Sangye Ön
Drakpa Özer to Kunga Pal, Orgyen Gönpo, Yönten Gyaltsen, Yönten Özer,
Lodrö Rinchen, Döndrup Rinchen, Chöpal Zangpo, Khardrung Sönam Tashi,
and Tsokye Dorje, after whom it is as in the former case.
In the lineage of this Taklung Kagyu tradition, it is held that the lineages that derived from the Densa Kagyu,558 Karma Kaṃtsang, Drigung, and
Drukpa are included, so that it is considered to constitute a fivefold line of
personal transmission.
As for this tradition’s lineage of instruction and reading transmission for
the profound path of the Six Dharmas of Nāropa, it passed from Vajradhara
to the ḍākinī of timeless awareness, Nāgārjuna, Caryapa, Lavapa, Subhagā,
Tilopa (who brought together the personal transmissions from the preceding four), Nāropa, Marpa, Milarepa, Dakpo Lhaje, Pakmo Drupa, and
Tangpa Tashi Pal, after whom it is the same as for the Mahāmudrā lineage.
In this lineage are thus subsumed four mainstream traditions, those of the
Kaṃtsang, Drigung, Drukpa, [and Taklung].
The lineages for the instruction manuals on Mahāmudrā and the Six
Dharmas authored by Tangpa Rinpoche are, from the author onward, as in
the preceding cases.
From the Tropu Kagyu tradition, the lineage of instruction on the Five
Principles of Mahāmudrā and the “four syllables” begins in the same
way as in the preceding cases, and then passes to Drogön Rinpoche,
Gyaltsa Rinchen Gönpo, Kunden Tsangpa Rechung, Lotsāwa Jampai Pal,
Lachen Sönam Wangchuk, Tropu Rinpoche, Yangtsewa559 Rinchen Senge,
Drachompa Yönten Lodrö, Changlungpa Zhönu Lodrö, Paṇchen Śākya
Chokden, Yikdrukpa Sherap Paljor, Jamyang Kunga Drolchok, the lord
Karma Zangpo, Jamyang Śākya Tenzin, Khewang Śākya Norbu, Kunga
Lekpa, Lochen Shenyen Namgyal, Gyaltsen Zangpo, Dolpo Paṇchen Chokle
Namgyal, Tenpa Gyatso, Ngawang Kung Lhundrup, Nesarwa Lekpai Jungne,
Tabkhe Gyatso, [62b] Khenpo Kalzang Namgyal, Lozang Tenzin Gyatso,
Lhodrak Palden Drakpa, Lhatsun Döndrup Gyaltsen, and Jamyang Khyentse
Wangpo, in whose presence I received it.
From the cycles of the Drukpa school, the lineage of instruction for
Mahāmudrā and the Six Dharmas passed from Vajradhara to Vajrapāṇi,
Tilopa, and so forth to Pakmo Drupa, Lingje Repa, Tsangpa Gyare, and then
from Darma Senge to Ngawang Chögyal as in the previous case of Standards
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for Authentic Teachings. It then passed to Pema Karpo, Chökyi Gönpo, and
Ngawang Zangpo, after whom it is as in the previous case until Chökyi
Nangwa, who passed it to Tenzin Chökyi Wangpo, the lord Könchok Tenzin,
and my precious omniscient guru,560 who transmitted it to me.
As for the lineage of the Indian source on “equal taste,” this passed from
Vajradhara to Tilopa, Nāropa, Tepupa, and Rechung Dorje Drakpa, who concealed the text as a hidden treasure teaching that was revealed by Tsangpa
Gyare, who then passed the lineage on to Önre Darma Senge, Zhönu Senge,
Nyima Senge, Dorje Lingpa, Pökyapa, Chusumpa, the lord named Kunga
Senge, the lord Khenpo Dorje Rinchen, Lodrö Senge, Khyentse Tokden,
Lekpa Rinchen, Trulzhik Yönten Sangye, the lord Gyalwang,561 Drupchen
Śākya Yarpel, Ngawang Chögyal, Jamyang Chökyi Drakpa, Kunpong Gyumai
Garkhen, Pema Karpo, and so on.
In the case of the manual of instructions on the “six cycles of equal taste”
authored by Khachö Wangpo, the reading transmission is the same as for the
Five Principles of Mahāmudrā.
With respect to the summation of the intent of “equal taste,” the lineage
passed from Vajradhara to Tilopa, Nāropa, Tepupa, Rechungpa, Gyalwa
Lore, Sumpa Repa, Lingje Repa, Tsangpa Gyare, Önre Darma Senge, Zhönu
Senge, Nyima Senge, and Zhönu Nyima. Senge Sherap received it from the
latter two and then passed it to Senge Rinchen, Senge Gyalpo, Kunga Senge,
Dorje Rinchen, Lodrö Senge, Khyentse Tokden, Yönten Sangye, the lord
Gyalwang, and so on as in the previous case. [63a]
Concerning the quintessence of our own tradition of teachings on interdependent origination, the lineage passed through the “seven heroic
buddhas,”562 Tsangpa Gyare, Darma Senge, Zhönu Senge, Nyima Senge,
Senge Sherap, Senge Rinchen, Senge Gyalpo, Kunga Senge, Dorje Rinchen,
Lodrö Senge, Lodrö Gyaltsen, Könsampa, Yönten Sangye, the lord Gyalwang,
and after that as in the previous case.
The lineage for the Indian source text on guru sādhana, as well as the
more ordinary and extraordinary versions of the profound path, passed from
Vajradhara to Tilopa, Nāropa, Marpa, Milarepa, Dakpo Rinpoche, Pakmo
Drupa, Tsangpa Gyare and from him down to Lodrö Senge as in the case of
the Mahāmudrā teachings and others. It then passed to Dampa Ngonyalwa,
Drupchen Könsampa, Trulzhik Namkhai Naljor, Gyalwang Chöje,563 Ngagi
Wangpo, Jamyang Chökyi Drakpa, Avadhūtipa, and Pema Karpo.
As for the eight primary instructions, the lineage down to Tsangpa Gyare is
as in the former cases. From him it passed to Sangye Ön, Gyalwa Götsangpa,
Yangönpa, Nyenre Namkha Gyaltsen, the lord Gyalwang, Ngawang Chögyal,
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Lineage Successions 145
and Pema Karpo. The lineage for the secondary instructions is the same as
the foregoing.
In the case of the combined intent of the practical application of seven
spiritual exercises, the lineage down to Tsangpa Gyare is as in the foregoing case, after which it passed to Dremowa, Khogom, Śilay Tachen, Chöje
Nyima, Pöchapa, Chusumpa, the lord Jamyang, Khenchenpa, Lodrö Senge,
Yeshe Rinchen, Sherap Zangpo, the lord Gyalwang, Ngagi Wangpo, Jamyang
Chökyi Drakpa, the lord Kunpang, and to Pema Karpo.
From the venerable Pema Karpo, the foregoing lineages then passed to
Lhatsewa Ngawang Zangpo, after whom they were the same as in the former
case of the Mahāmudrā teachings.
The lineage for the quintessential summation of the “fivefold capability” from the lower branch of the Drukpa tradition passed from Tsangpa
Gyare to Tsāri Repa and then to Jamyang Gönpo. Öntön received it from
the latter two, after which he passed it to Gönpo Yeshe, Gyaltsen Zhönu,
Könchok Wangpo, Khedrupa, Sangye Zangpo, [63b] Chökyi Wangchuk,
Sangye Paljor, Śākya Wangchuk, Jamyang Chödrak, Sherap Gyatso, and
Pema Karpo, after whom it is as in the previous cases. The transmission of
the instructions is the same as for the 108 Instructions.
The advice on the six “mother” practices of the quintessential teachings
for mountain retreat by Gyalwa Yangönpa was transmitted from Gyalwa
Yangönpa to Chenga Rinchenden, Zurpukpa, Rinchen Palzang, the lord
Barawa, Namkha Senge, Sönam Döndrup, Ritrö Rechen, the lord Mengom,
Lachiwa, Khedrup Je, Khetsunpa, “the one named Gönpo,” Begompa,564
Chökyi Lodrö, the lord Rikzin, Paldingwa, Langkharwa, Rapjam Chöje,
Orgyen Yongdrak, Drodön Rapel, Kunzang Longyang, Lodrö Chöpel,
Ngawang Yeshe, Ngawang Chödrak Gyatso, Chökyi Gyatso, Tsewang Jikme,
Tsuklak Chökyi Gyalpo, Karma Tenpa, and the precious Dazang incarnation
Karma Tenpa Rapgye, from whom I received it.
The lineage for both the instructions and reading transmission of the
teaching cycles for Mahāmudrā according to the tradition of the lord
Barawa passed from Barawa Gyaltsen Palzang to Jadralwa Pema Zangpo,
Zurkhangpa Sönam Zangpo, Tulku Namkha Gyaltsen, Gungpa Namkha Dorje,
Lhundrup Gyaltsen, Dzamling Sangye Chöpel, Mangyul Könchok Gyaltsen,
Rinchen Tenpai Salje, Jetsun Lodrö Chöpel, Rikzin Tsewang Norbu, Barawa
Ngawang Yeshe, Chödrak Gyatso, Chönyi Gyatso, and Chöying Dorje just as
in the case of the “golden garland” of the Barawa tradition. It then passed to
Zhalu Losal Tenkyong and my omniscient and all-seeing lord,565 from who
I received it.
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Concerning the guru sādhana combined with Mahāmudrā and the Six
Dharmas— which was concealed by the lord Barawa when he was dwelling
at Bara Drakkar in Shang and revealed by the lord Lodrö Chöpel (who was
an emanation of Śāvaripa)— [64a] the transmission of the ancient manuals
passed from the revealer himself to the great master of awareness, and then
afterward as in the main lineage.
As for the lineage of the guardian of these teachings, the four-armed
Mahākāla from the tradition of Ga Lotsāwa, according to the transmission of
Pakmo Drupa this passed from Vajradhara to Nāgārjunagarbha, Āryadeva,
Aśvaghoṣa, *Vajrāsanapāda,566 Abhayākaragupta, Tsami Sangye Drakpa,
Ga Lotsāwa, Pakmo Drupa, Taklung Tangpa, Ratnanātha, Sangye Yarjön,
Mangala Guru, Sangye Palzang, Ratna Guru, Ratnākara,567 Kadrukpa Rinchen
Palzang, Ba Ratna Sengha, Lama Mönlam Paljor, Ngawang Drakpa, Tsultrim
Chokdrup, Namgyal Tashi, Jetsun Kunga Tashi, and Jetsun Tāranātha, after
whom it is as in the foregoing cases. According to the transmission of Tsal,
the lineage passed from Vajradhara to Vajrapāṇi, Indrabhūti, his consort
Lakṣmīkarā, the nāga child *Munī, Rāhulabhadra, Nāgārjuna, Āryadeva,
Aśvaghoṣa, Kālacakrapāda; alternatively it passed from Vajrayoginī to
Ghaṇṭapāda, Anaṅgavajra, Garap Dorje, and Kālacakrapāda. It then passed
from him to Abhayākara, Tsami, Ga Lotsāwa, Zhang Tsalpa, Lhachukpa,
Sangye Tsalpa, Lama Samdzongpa, Lama Önpo, Kunkhyen Gyalpo, Lekpai
Gyaltsen, Nyima Gyaltsen, Chechok Tarpawa, Drupchen Gyalbum, Zangpo
Gyaltsen, Palden Sangye, Ngawang Drakpa, Kurakpa Jangsem Sherpal,
Draktöpa Lhawang Drakpa, and Jetsun Tāranātha.
The lineage for the chapter extracted from the teaching cycles on the
“coarse embodiment”568 of the four-armed Mahākāla of timeless awareness
(cycles that were transmitted from the glorious Pakmo Drupa and Taklung
Tangpa and his successors) was at the outset the same as for the Tsal transmission of the four-armed protector. From Ga Lotsāwa, however, it passed
to Aseng, Drogön Pakmo Drupa, Taklung Tangpa, Sangye Gompa, Khepawa,
Tashi Lama,569 Sangye Palzang, Ratna Guru, Ratna Kara, the great Kadrukpa,
Chö Gyaltsen, Ngawang Drakpa, [64b] the master Tsultrim Chokdrup, the
venerable Namgyal Tashi, the venerable Kunga Tashi, Ngawang Namgyal,
Tashi Paldrup, Drakpa Lekdrup, Jampal Gyatso, Pakchok Ngawang Drakpa,
Trinle Tenzin, Drakpa Tenzin Pel, Trinle Tenzin, Gelek Paljor, Drakpa
Rinchen Lekdrup, Ngawang Tenpai Nyima, Lhatsun Jampal Dorje, and my
omniscient and all-seeing lord guru,570 by whose grace I received it.
In the case of the authorization ritual for the goddess Dhūmāṇgārī, the
transmission passed from Vajradhara to Tilopa, Nāropa, Marpa, Ngok Chöku
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Dorje, Ngok Dode, Kunga Pal, Ziji Drakpa, Rinchen Zangpo, Chögyalwa,
Döndrup Pal, Jangchup Pal, Tashi Paldrup, Jangchup Drakpa, Ngok Lodrö
Palzang, Kunga Drolchok, Lhawang Drakpa, and Jetsun Rinpoche Tāranātha,
after whom it is as in the previous case.
E. Shangpa Kagyu
In the fifth case, that of the cycles of advice from the glorious Shangpa
Kagyu, these fall into three categories.
1. Sources and Commentaries
The first of these categories is that of the cycles of source texts of vajra verses and their commentaries:
The lineage for the Six Dharmas as the root, Mahāmudrā as the trunk, the
three means of maintaining ongoing awareness as the branches, the white and
red forms of Khecarī as the flowers, and “unerring immortality” as the fruit
(as well as the respective commentaries to the foregoing) is, prior to Tsangma
Shangtön, as in the case below for the five-deity mandala of Cakrasaṃvara;
from him it then passed to Muchen Gyaltsen Palzang, Lama Dorje Zhönu,
Tsenden Namkhai Naljor, Jangsem Jinpa Zangpo, the mahāsiddhā Tangtong
Gyalpo, Lodrö Gyaltsen the lineage holder of Mangkhar, Puhrang Khedrup
Palden Darpo, Sönam Tsemo of Zhechen Monastery, Jetsun Kunga Drolchok,
Lochen Gyurme Dechen, Khenchen Ngawang Chödrak, Ngawang Sönam
Gyaltsen of Gyakhartse, Kapewa Ngawang Tenpa Rapgye, Mangtö Sönam
Chöpel, Ngawang Kunga Lekpai Jungne, [65a] Pakpa Gelek Gyaltsen, Kunga
Ngedön Nyingpo, and the seventh Chakzam incarnation Yeshe Lhundrup.
Gelong Lozang Tenpel received it from the latter two and then passed it on
to the eighth holder of the teachings Khyenrap Tutop, who transmitted it to
my venerable lord guru Khyentse,571 who in turn passed it to me.
2. Empowerments and Transmissions of Blessing
The second category is that of cycles concerning the maturing empowerments and blessing rituals:
The first of the two transmissions of blessings that open the doorway to
spiritual practice is that of the four levels of empowerment into the five-deity mandala of Cakrasaṃvara. The succession in the lineage of this empowerment passed from the sovereign lord Vajradhara to the ḍākinī of timeless
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awareness known as Nigupta (which means “she who is definitively hidden”), the learned and accomplished master Khyungpo Naljor, Mokchokpa,
Öntön Kyergangpa, Nyentön Bepai Naljor, Drogön Sangye Tönpa, Khedrup
Tsangma Shangtön, Khyungpo Tsultrim Gönpo, Jadral Ritrö Rechen,
Khyenden Shangpa Karpo, Kuklungpa Nyame Sangye Palzang, Drupchen
Namkha Gyaltsen, Gyagom Lekpa Gyaltsen, the lord Kunga Drolchok, Chöku
Lhawang Drakpa, Doring Ön Kunga Gyaltsen, Sangdak Tāranātha, Gyaltsap
Yeshe Gyatso, Jampa Yönten Gönpo, Jalu Gönpo Paljor, the lord Gönpo
Drakpa, Drupwang Gönpo Namgyal, Rikzin Tsewang Norbu, Kagyu Trinle
Shingta, Kunga Gelek Palbar, Kunga Lhundrup Gyatso, Drupchen Kagyu
Tenzin, Drupnye Karma Lhaktong, and Drupwang Karma Zhenpen Özer, in
whose presence I received it.
Following the Sakya school, the lineage for the other nine transmissions
associated with the Six Dharmas (excepting the foregoing fourfold empowerment for Cakrasaṃvara), as well as for the transmissions of the three
means of maintaining ongoing awareness and the transmission for “unerring
immortality,” is, up to Sönam Chöpel, the same as for the reading transmission of the Vajra Lines. He then passed it to Sangye Tenpa, Sangye Palzang,
Muchen Sönam Palzang, [65b] Kalden Chönyi Yeshe, Yeshe Gyalchok,
Lodrö Gyatso, Jamgön Dorje Rinchen, and Jamyang Khyentse Wangpo, who
graciously bestowed it on me.
One lineage for the transmission of the empowerment for Mahāmudrā,
which is in addition to the foregoing, passed from Shangtön to Khetsun
Gyaltsen Bum, Jakchen Jampa Pal, Jakchung Lodrö Pal, Jakchung Kunga
Palzang, Kunkhyen Chögyal Palzang, Trulzhik Tsultrim Gyaltsen, Khyenrap
Rinchen Chokdrup, Doring Kunpang Chenpo, Tsarchen Losal Gyatso,
Jamyang Khyentse Wangchuk, Dorjechang Wangchuk Rapten, Khenchen
Ngawang Chödrak, Ngawang Sönam Gyaltsen, Ngawang Tenpa Rapgye,
Mangtö Sönam Chöpel, Ngawang Kunga Lekpai Jungne, and Muchen Sönam
Palzang, after whom it is as in the previous case.
As for the lineage of the three cycles of Khecarī, from Jakchenpa this
passed to Jamyang Lodrö Palzang, and then from Jakchung Kunga Palzang
down to Tsarchen as in the case of the Mahāmudrā lineage. It then passed to
Azha Khyentse Wangchuk, Wangchuk Rapten, Ngawang Chödrak, Ngawang
Sönam Gyaltsen, Gyalwa Lhundrup, and Sönam Chöpel, after whom it is as
in the previous case.
Following the Jonang school, the lineage for the eight transmissions associated with the Six Dharmas (excepting the two empowerments for the
five-deity mandala of Cakrasaṃvara) is, before Lhawang Drakpa, the same
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as for the Cakrasaṃvara transmission. It then passed to Jetsun Drolwai
Gönpo,572 Tutsun Kunga Sönam, Mokchokpa Jampa Lhundrup, the lord
Jampa Yönten Gönpo, Ngawang Kunga Lhundrup, Tsoze Ngawang Lodrö,
Trulzhik Ngawang Jamyang, Chöje Drakpa Chöpel, Lozang Tutop the Pönlop
regent of Takten, Rinchen Losal Tenkyong, [66a] and my omniscient guru
Mañjughoṣa,573 by whose grace I received it.
In the case of the four levels of “empowerment through meditative absorption” for the five-deity Cakrasaṃvara mandala, from Jetsun Rinpoche574 the
lineage passed to Rangdrol Ngawang Chödrak, Gyaltsewa Ngawang Sönam
Gyaltsen, Khenchen Gyalwa Lhundrup, Tromolungpa Sönam Chöpel, Kunga
Lekpai Jungne, Muchen Sönam Palzang, Drupwang Chönyi Yeshe, Jampa
Sönam Wangchuk, Drupwang Dönyö Dorje, Zhalu Choktrul Rinpoche, and
my omniscient guru Mañjughoṣa.575
One lineage for the six transmissions of blessings that serve as the central
axis of the tradition is the same as for the five-deity Cakrasaṃvara mandala;
I received this version from Drupwang Karma Norbu.
The lineage for the transmission of blessing for the ḍākinī of timeless
awareness Sukhasiddhi passed from Vajradhara to the ḍākinī Sukhasiddhi,
Khedrup Khyungpo Naljor, Mokchokpa, Kyergangpa, Nyentön, Chöje
Tönpa, Shangtön, Gyaltsen Bum, Jampa Pal, Lodrö Pal, Kunga Palzang,
Sönam Zangpo, Chökyi Nyima, Ngawang Chökyi Gyaltsen, Kunga Chödrak,
Namkha Chödar, Ngawang Kunga Döndrup, Ngawang Chödrak, Sönam
Gyaltsen, Gyalwa Lhundrup, and Sönam Chöpel, after whom it is the same
as for the general empowerment lineage following the Sakya school. This
collection also includes lineages that follow the Tsarpa and Zhalu traditions.
The lineage for the empowerments into the three cycles of secret sādhanas
is, from Khyungpo Naljor down to Ngawang Chödrak, the same as for the
general lineage of transmission following the Sakya school. After that it
passed to Jampa Ngawang Namgyal, Sakyapa Kunga Tashi, and the lord
Sönam Chöpel, after whom it is again as in the previous case.
The lineage for the transmission of blessings for the sādhana practice
that combines four deities is, until Ngawang Chödrak, as before; afterward
it passed to Ngawang Sönam Gyaltsen, Serdok Chenpa Gyalwa Lhundrup,
and Tromolungpa Sönam Chöpel, [66b] after whom it is as in the previous
case.
As for the profound longevity empowerments of Niguma and Sukhasiddhi, these were bestowed by the two ḍākinīs of timeless awareness
themselves on Bodong Jikme Drakpa576 when he was sixteen years of
age. He then passed the lineages on to Shangpa Rechen Sönam Chokgyur,
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Kunkhyen Jampa Chönyi (who was an emanation of Jikdral),577 Paṇchen
Pema Garwang, Chokdrapa Jamyang Drakpa Özer, and Rapjam Chöje
(who was an emanation of Jampa Chönyi). “The incomparable one named
Ratna” received these lineages from the latter two, after which they passed
to Garwang Duchen Rapjam, Tulzhuk Namkhai Naljor, Mingyur Rinchen
Zangpo, Tamche Khyenpa Gelek Gyaltsen, and Drodul Rikzin Chenmo. From
the latter two the lineages passed to Kalzang Jamyang Namgyal and then to
both Tamche Khyenpa Trinle Lhundrup and Khedrup Rikzin Namgyal, from
both of whom these lineages passed to Khyapdak Dechen Tsomo, the lord
guru Tsultrim Dorje, and the all-seeing Mañjughoṣa,578 in whose presence
and by whose grace I received them.
3. Instructions
[The third category is that of the cycles of instructions:]
As for the lineage for works authored by the mahāsiddhā Tangtong
Gyalpo—his instructions on the Six Dharmas, Mahāmudrā, the three means
of maintaining ongoing awareness, the transference of consciousness for the
red form of Khecarī, and his experientially based instructions for applying the Six Dharmas in a single session—in its extensive version this is the
same as for the two lineages of empowerment following the Sakya school.
The more direct lineage passed from Vajradhara to Niguma, mahāsiddhā
Tangtong Gyalpo, Lodrö Gyaltsen, and so forth; the more direct lineage for
the instructions in the transference of consciousness for the white form of
Khecarī is the very same as the preceding. This is also the lineage of reading
transmission for the manuals.
It was in the presence of Drupchen Karma Norbu that I received on three
occasions instructions, both extensive and condensed, on the basis of the instruction manuals authored by Jonang Jetsun Rinpoche. As well, the lineage
I received for the reading transmissions of the Profound Meaning That Covers
the Plains (a manual of instructions for the Six Dharmas), the Supplementary
Text to the Main Course of Instruction (a supplement to the primary instructions), and the source verses concerning the physical exercises is the same
as for the five-deity Cakrasaṃvara mandala. [67a]
In the case of the detailed explanation of the sādhana for the five-deity Cakrasaṃvara mandala, authored by Jonang Jetsun Rinpoche, the lineage for the reading transmission passed from the author himself to Jatang
Kunga Yeshe, Jampa Yönten Gönpo, Ngawang Kunga Lhundrup, Ngawang
Kunga Zangpo, Kunzang Tenzin Gyatso, Yeshe Zangpo, Mokchokpa Kunga
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Lhundrup Gyatso, Kagyu Tenzin, Karma Lhaktong, and Karma Zhenpen
Özer, from whom I received it.
In addition, in the presence of my omniscient guru Jamyang Khyentse I
received the experientially based instructions for both the Six Dharmas and
Mahāmudrā according to the manuals of Jetsun Rinpoche; the lineage for
these is the same as for the Jonang school’s transmission of the Six Dharmas.
The lineage for the reading transmission of the texts alone passed from
Jetsun Tāranātha to Jatang Kunga Yeshe, Jampa Yönten Gönpo, Ngawang
Kunga Lhundrup, Kunga Sönam Lhundrup, Ngawang Kunga Zangpo, Lozang
Khedrup Tendar, Kunga Lhundrup Gyatso, Tenzin Yeshe Lhundrup, Gelong
Lozang Tenpel, Tenzin Khyenrap Tutop, and my lord guru Khyentse, from
whom I received it.
The lineage for the experientially based instructions for the Six Dharmas
of Sukhasiddhi passed from Vajradhara to Nairātmyā, Virūpa, Sukhasiddhi,
Khyungpo Naljor and down to Shangtön as in the general lineage. It then
passed to Rikpai Dorje, Khutön Tsultrim Gönpo, Chöpal Zangpo, Tsultrim
Gyaltsen, Zhalu Khyenrap Chöje, Zhönu Chokdrup, Kunga Drolchok Semkyi
Dudrol, Chöku Lhawang Drakpa, and Jetsun Tāranātha, after whom it is the
same as for the 108 Instructions of the Jonang tradition.
As for the instructions concerning the sādhana practice that combines
four deities, the lineage is the same as for the transmission of blessing already discussed.
The lineage for the reading transmission of various ancient manuals, such
as the three “sealed” texts, is the same as for the lineage for the more mainstream transmissions following the Sakya school.
In the case of the torma empowerment for the ḍākinīs of the five families, the lineage passed from the ḍākinī Siṁhamukhā to the powerful lord
of siddhās Khyungpo Naljor, [67b] Geshe Ghapa Chögyal, Tokden Zhangom
Chökyi Senge, Öntön Kyergangpa, Nyentön Bepai Naljor, Drogön Sangye
Tönpa, Lopön Nenyingpa Ai Senge, Serlingpa Tashi Pal, Drakchenpa Dorje
Pal, Jatang Chui Naljor, Khutön Tsultrim Gönpo, Sumchu Chödrakpa,
Nyamepa, Chöku Śākya Rinchen, Ngawang Lodrö, Gyagom Chenpo, Jetsun
Kunga Drolchok, Chöku Lhawang Drakpa, Jetsun Tāranātha, Gyaltsap Yeshe
Gyatso, and Rinchen Dorje. Nyingpo Taye requested this transmission from
the latter two, and after him it passed as in the previous cases.
In the case of the “swift-acting lord protector of timeless awareness,” the
six-armed form of Mahākāla, there are forms associated with the five families: the black form to dispel obstacles, the white form, the yellow form, the
red form, and the green form. The lineage for these passed from Vajradhara
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to Śavaripa to Maitrīpa; or, alternatively, from Vajradhara to Abhayavajra,
Rāhula, Khedrup Khyungpo Naljor, Mokchokpa, and Zhangom Chökyi
Senge. From the latter two it passed to Kyergangpa, the great Nyentön,
Sangye Tönpa, Khedrup Shangtön, and down to Tāranātha as in the case of
the five-deity Cakrasaṃvara mandala. After him it passed down in the same
manner as in the aforementioned case of the guardians of the teachings in
general. An alternative lineage that I received in the presence of Drupwang
Lama Karma Norbu is the same as for the five-deity Cakrasaṃvara mandala.
As for the lineage of the dark blue-black form of the lord protector to dispel obstacles, following the Sakya school this is as in the previous case down
to Shangtön, after whom it passed to Khetsun Gyaltsen Bum, Khyungpo
Tsultrim Gönpo, Sangye Senge, Tulku Sangye Dorje, Tarpa Palzang, Drinchen
Sangye Namgyal, Tsarchen Dorjechang, Jamyang Khyentse Wangchuk,
Wangchuk Rapten, Ngawang Chödrak, Ngawang Sönam Gyaltsen, Ngawang
Tenpa Rapgye, Mangtö Sönam Chöpel, Drenchok Sangye Tenpa, [68a]
Khenchen Sangye Palzang, Khyapdak Chönyi Yeshe, Yeshe Gyalchok, Lodrö
Gyatso, Vajra Ratna, and my lord guru Mañjughoṣa,579 in whose presence I
received it.
As for the white form of the lord protector, the lineage following the
Sakya school passed from Vajradhara to Śavaripa, Maitrīpa, Rāhula, and the
mahāsiddhā Khyungpo Naljor down to Gyaltsewa Sönam Gyaltsen, as in the
case of the lineage for the general transmissions following the Sakya school.
It then passed to Khechok Tashi Palden, Khamtön Sangye Palzang, Khedrup
Sangye Puntsok, Wangla Kunga Tenzin, Khenchen Sangye Palzang, Muchen
Sangye Palzang, and Muchen Chönyi Yeshe, after whom it is the same as for
the transmission following the Sakya school as clearly outlined previously.
The lineages following the Ngor school and others are subsumed as one with
this lineage.
In the case of the remaining transmissions, such as that of the inseparability of guru and protector, as well as the practice of the lord protector
“entering the heart center” and Kṣetrapāla, the lineage for the authorization
rituals down to Khedrup Tsangma Shangtön is the same as for the protector
dispelling obstacles. It then passed successively to Khetsun Gyaltsen Bum,
Jakchen Jampa Pal, Kunkhyen Sherap Palzang, Sempa Chenpo Tsultrim
Palzang, the lord Rinchen Shenyen, the lord Lekpai Lodrö, the lord Kyapchok
Palzang, Ensapa Lozang Döndrup, Khedrup Sangye Yeshe, Paṇchen Chökyi
Gyaltsen, the vajra holder Könchok Gyaltsen, and Ngawang Tenzin Trinle.
It then passed to Lhatsun Döndrup Tenpai Gyaltsen and to my omniscient
precious guru.580 An alternative lineage from Shangtön passed to Muchen
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Gyaltsen Palzang, Ngakchang Dorje Zhönu, Tsenden Namkhai Naljor,
Khedrup Gelek Palzang, Baso Chökyi Gyaltsen, Trulzhik Rinchen Shenyen,
Rapjam Mawa Sangye Gyatso, [68b] and the lord Kyapchok Palzang, after
whom it is as in the previous case.
The lineage for the instructions on the inseparability of guru and protector is the same as for the general transmission for empowerment following
the Sakya school (in the version that includes Tangtong Gyalpo). The lineage for the instructions on the practice of the lord protector known as “entering the heart center” is as in the case of the formal authorization up until
the lord Khedrup,581 after whom it passed to Baso Chökyi Gyaltsen, the lord
Sherap Senge, Gyuchen Jinpa Pal, Sera Chökyi Gyaltsen, Khedrup Rinchen
Zangpo, the lord Sangye Samdrup, Paljor Dargye, Lozang Jamyang, Lozang
Tokme, Tangsakpa Ngödrup Gyatso, Jamyang Dewai Dorje, Khenchen
Gendun Gyatso, Könchok Jikme Wangpo, Könchok Tenpai Drönme, Palripa
Könchok Dechen, Detri Jamyang Tupten Nyima, Lhatsun Döndrup Yeshe
Tenpai Gyaltsen, Kachen Lozang Gelek, and Jamyang Khyentse Wangpo,
in whose presence I received it. The lineage for the manual of this practice
passed from Rolpai Dorje to Gelong Gelek Namkha, Changlungpa Paṇḍita
Lozang Tenpai Gyaltsen, Gyal Khenchen Drakpa Gyaltsen, Detri Tupten
Nyima, Lozang Chödrak Gyatso, Lhatsun Döndrup Gyaltsen, and so forth
as before.
With respect to the torma ritual for the six-armed Mahākāla and other such works by Jetsun Rinpoche, the lineage for their reading transmission passed from the lord Tāranātha himself to Gyaltsap Rinchen Gyatso,
Lodrö Namgyal, Ngawang Trinle, Kunzang Wangpo, Tsewang Norbu, Pawo
Tsuklak Gawa, Tsewang Kunkhyap, Karma Ratna, and Karma Ösel Gyurme,
from whom I received it.
F. Zhije and Chöyul
In the sixth case, that of the cycles of Damchö Duk-ngal Zhije (Sacred
Teachings on the Pacification of Suffering), there is the main system and
the auxiliary one.
1. Zhije
The main system of Zhije includes three sections.
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a. Sources
The first section consists of fragments of the tantra Inconceivable Secret, together with commentarial annotations; the cycle of pure silver from the
stainless path; the cycle of pure gold; the cycle of pure crystal; the eighty
verses of personal advice to the people of Dingri; [69a] and the vajra song
sung to the lord Milarepa, together with its structural analysis. I received
the reading transmissions for these texts from my omniscient guru Jamyang
Khyentse Rinpoche.
b. Empowerments
The second section comprises the cycles of empowerments and formal authorizations.
From the initial line of transmission:
•	 the empowerment for the threefold lamp and
•	 the transmission of blessings for three deities.
From the intermediate line of transmission:
•	 the maturing empowerment for Mahāmudrā from the tradition of Ma;
•	 the torma empowerment for the guru from the tradition of So; and
•	 the authorization ritual for the deity Prajñāpāramitā from the tradition of Kaṃ.
From the final line of transmission:
•	 the three versions—extensive, intermediate, and concise—of the empowerment for the volumes concerning the five paths from the tradition of the bodhisattva Dampa Kunga;
•	 the transmission of blessing for Dampa entitled Conferral of the Master
of Interdependent Connection;
•	 the empowerment for twelve sugatas resting in meditation;
•	 the empowerment for the thirteen-deity mandala of Cakrasaṃvara according to Maitrīpa’s tradition;
•	 the empowerments for the outer sādhana of the two-headed form of
Vajravārāhī, for the inner sādhana of the single-headed form, and for
the secret sādhana of the black wrathful goddess;
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•	 the empowerment for Vajra Caṇḍālī, together with that for the ḍākinī
Amṛtakalaśa;
•	 the complete ritual of four levels of empowerment for Kālacola, the
secret sādhana of the lord protector of timeless awareness;
•	 the authorization ritual for the lord protector Aghora;
•	 the authorization ritual for the realm-born ḍākinī Kunturika; and
•	 the authorization ritual for the patron Norbu Zangpo.
Of these:
•	 In the first place the lineage for the fourfold vase empowerment (employing the volumes) passed from the buddha Vajradhara to the feminine consort Nairātmyā, and the nirmāṇakāya Padampa Sangye.
•	 The lineage for the fourfold secret empowerment (employing the nectar from the skull cup) passed from the sambhogakāya Vairocana and
consort to the thirty-six marvelous gurus who attained Khecara and to
Dampa Rinpoche.
•	 The lineage of the fourfold empowerment of intelligence leading to
awareness (which depends on the physical exercises and the means of
settling the mind) passed from Śākyamuni to Maitreya, Asaṅga, Vasubandhu, Āryadeva, and Dampa Rinpoche.
•	 The lineage of the fourfold word empowerment (which depends on
the ultimate empowerment into the very essence of being) passed
from Vajradhara to Guhyapati (Lord of Secrets), Sukhasiddhi, and the
lord Dampa.
•	 For the three levels of the guru sādhana (outer, inner, and secret) and
the twelve sugatas resting in meditation, my guru said that the lineage
is the same as for the secret empowerment. [69b] (In certain sources,
it would seem the lineage for the twelve sugatas passed from Vajradhara to Vairocana, Śākyamuni, Vajrapāṇi, the ḍākinī Dhatvātmā, and
Dampa Sangye.)
•	 As for Cakrasaṃvara, the lineage passed from Vajradhara to Cakrasaṃvara, Śavaripa, Maitrīpa, and Dampa Sangye.
•	 In the case of the black wrathful goddess Kālī Kruddha, the lineage
passed from the black Vārāhī to the ḍākinīs of the four families to
Dampa.
•	 The lineage of both the major and minor forms of caṇḍālī passed from
Vajra Caṇḍālī to Dampa of India.
•	 The lineage of Aghora passed from Mahākāla to Dampa of India.
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As for the lineage of general transmission that proceeded from the foregoing, this passed from the venerable Dampa of India to Gyalse Jangsem
Kunga, Tsultrim Bar of Dratsap Monastery, the “three brothers who were
lions of speech in the sutra tradition” (that is, the siddhā Gyalwa Tene, Rok
Sherap Özer, and Zhikpo Nyima Senge), Rok Tamche Khyenpa Sönam Pal,
Rok Gyalse Kunga Zangpo and his brother Kunga Döndrup, Tsenden Ritrö
Wangchuk, Khenchen Tsultrim Penpa, and Drinchen Sangye Önpo; alternatively, it passed from the “brothers named Kunga”582 to Gyatön Mönlam
Sherap and then from him and Sangye Önpo. It then passed to the brothers named Damchö Kunkhyen, Gyagom Dorje Denpa, and Jangsem Jinpa
Gyatso (alternatively, it passed from the elder Kunkhyen brother, Jangchup
Zangpo, to Chöje Lodrö Gyatso, Rechen Palden Sönam, Tukse Sönam Özer,
Sönam Palzang of Lungchen, and Gyatso Jinpa).583 From them it passed to
Kusumpa Dechen Lhundrup, Khedrup Namkha Zangpo, Jamyang Paljor
Lhundrup, Khyapdak Paljor Puntsok, Tsungme Tashi Zangpo, Chime Lodrö
Tenpa of Dingri, Chime Zhönu Lodrö, Ngawang Kunga Lekpai Jungne,
Khenpo Losal Rapgye of Samye Monastery, Pakpa Gelek Gyaltsen, Trichen
Gyurme Trinle Namgyal, Jetsunma Gyurme Trinle Chödrön, and my omniscient guru Jamyang Khyentse Wangpo, [70a] who thought of me with
delight and graciously bestowed the lineage on me.
As for the outer and inner practices of Vajravārāhī, the lineage passed
from Dampa Rinpoche to Jñānaguhya of Kashmir, Puhrang Lochung, Martön
Chökyi Gyalpo, Geshe Yomi Gompa, Sheu Tönpa Namkha, Ritröpa Śākya
Tönpa, Rokpa Deshek Sherap Özer, and Nyedowa, after whom it is the same
as in the previous case.
With respect to the secret sādhana of the black wrathful goddess Kālī
Kruddha, from Dampa Sangye the lineage passed to Drokchung Könchok
Senge, Shangpa Ludem, and then from him it was transmitted to the ḍākinī’s
four gurus,584 and from them to Lapkyi Drönma, Khyijema, Cherbuma,
Bermo Rozen, and then to Gyalwa Tene, after whom it is the same as in the
previous case.
The lineage of the lord protector Aghora was received from both Dampa
Sangye and Zhama Lotsāwa by Kunga,585 after whom it is the same as in the
previous case.
In the case of the patron Norbu Zangpo, the lineage passed from Guhyapati586 to Padampa, Gyalse Jangsem Kunga, Dro Chötsön, Chupa Darma
Tsöndru, Gyalwa Tene, and Chögyal Zhikpo and his brother, after whom it
is the same as in the previous case.
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Although the extensive lineage for the transmissions of blessings and authorization rituals from the initial and intermediate lines of transmission is
parallel to the transmission of instructions explained below, after Lochen
Dharmaśrī the line was interrupted and no longer extant.587 However, given that there are many lineages of deities and mantras taken from other
sources that are essentially identical to these, in actuality the lineage has
remained unbroken. And that is not all, for it seems that Dampa Sangye
actually revealed his embodiment of timeless awareness to my lord guru
Jamyang Khyentse Wangpo, who was master of the seven modes of personal transmission, bestowing advice and formal authorizations specifically on
him. After I had supplicated him fervently, with enormous kindness my guru
bestowed on me the lineage of the empowerments, authorization rituals,
and reading transmissions with his supreme motivation that these teachings
endure in an ongoing way.
c. Advice and Instructions
The third section comprises the cycles of advice and instructions:
From the initial line of transmission, the lineage for the instructions on
the “Three Lamps”588 from the Lord of Sages passed to Vajrapāṇi, Tārā,
Nāgārjuna, the miraculously born Āryadeva, Dampa Sangye, Jñānaguhya
of Kashmir, and Önpo Palden Sherap. [70b] Lotön Tsunchung of central
Tibet received the lineage from both of the latter two, then passed it on
to his son Dorje Gyaltsen, Chupa Darma Tsöndru, Chupa Darma Senge,
Rok Sherap Ö, Tamche Khyenpa Sönam Pal, Gyalse Kunga Zangpo and his
brother,589 Gyatön Mönlam Sherap, the brothers named Kunkhyen, Gyagom
Dorje Denpa, Jangsem Jinpa Gyatso, Kusumpa Dechen Lhundrup, Khedrup
Namkha Zangpo, Jamyang Paljor Lhundrup, Khyapdak Paljor Puntsok,
Kunpang Tashi Zangpo, Jetsun Lodrö Tenpa, and Chime Zhönu Lodrö, after
whom it is the same as the lineage for empowerment.
From the intermediate line of transmission, of the masters Ma, So, and
Kaṃ:
1. In the first case the lineage of instructions for what became renowned
as the “advice of the oral lineage”—the Mahāmudrā teachings of Ma590—
passed from Vajradhara to Vādisiṃha Mañjuśrī, the lord Dampa of India,
Madrom Chökyi Sherap, Dode Drak of Mongolia, the siddhā Gyalwa Tene,
Rok Sherap Ö, Zhikpo Nyima Senge, and Tamche Khyenpa Sönam Pal, after
whom it is the same as for the initial line of transmission.
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2. As for the instructions of So591 for “perceiving pure awareness in all
its nakedness,” the lineage passed from Vādisiṃha Mañjuśrī to Virūpa,
Āryadeva, Dampa Sangye, So Gendun Bar, Shami Mönlam Bar, and Trulzhik
Metön; or, alternatively, from Shami to Chupa Darma Tsöndru, Chupa
Tsöndru Senge. The latter and Trulzhik Metön passed the lineage to Rok
Sherap Ö, and from him it passed to Chöje Tamche Khyenpa, after whom it
is the same as for the initial line of transmission.
3. In the case of the instructions of Kaṃ592 on the quintessential meaning
of the transcendent perfection of wisdom, the lineage passed from the Lord
of Sages to Maitreya, Asaṅga, Vasubandhu, the brahmin Āryadeva, the lord
Dampa Sangye, Kaṃtön Yeshe Gyaltsen, Khutön Wangchuk Lama, Chaktön
Rinchen Drup, Tötön Śākya Senge, Rangtön Darma Sönam, the lord Godrak,
Tsenden Ritrö Wangchuk, Khenchen Dusum Sangye, Drinchen Sangye Ön,
and the brothers named Kunkhyen, after whom it is the same as for the initial line of transmission. [71a]
From the final line of transmission, the lineage for the definitive instruction on the five paths passed from the dharmakāya Vajradhara to the sambhogakāya goddess Nairātmyā, the twelve sugatas “resting in meditation,”
the twenty-four ḍākinīs of the three places, the thirty-six glorious ones, the
fifty-five siddhās, the venerable Dampa Sangye, the unborn Gyalse Jangsem
Kunga, Khetsun Patsap Gompa, and the siddhā Gyalwa Tene, after whom it
is the same as for the foregoing cases.
My guru also said that it was fine to consider these lineages of instruction
to be the same as the lineages for the reading transmissions described below.
As for the lineage of instruction in the five paths that is included in the 108
Instructions, it is the same as for that collection.
I received the reading transmission for the manual of instructions for
Zhije authored by Nyedo Sönam Pal, and embellished with verses at the
beginning and end by my lord guru, from the author himself.
The lineage for the texts of the supplication to the lineage of gurus entitled Golden Garland, the empowerment ceremonies collected and arranged
for recitation, and the collection of instruction manuals entitled Distilled
Nectar passed from the author, Lochen Dharmaśrī, to Gyalse Rinchen
Namgyal, Khenchen Orgyen Tenzin Dorje, Trichen Trinle Namgyal, Gyurme
Trinle Chödrön, and my lord guru Mañjughoṣa, from whom I received it.
The reading transmissions for the thirty prayers of aspiration of Dampa
and the thirteen prayers of aspiration by Kunga are the same as in the foregoing cases.
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2. Chöyul
The cycles of the auxiliary system of Damchö Dukyi Chöyul comprise three
sections.
a. Sources
From among the primary sources, the lineage for the brahmin Āryadeva’s
major scriptural source in verse593 passed from the completely enlightened Buddha to Vādisiṃha,594 Āryadeva, Dampa Sangye, Kyotön, Machik,
Khugom Chökyi Senge, Dolpa Zangtal, Gyanak Cherbu, Sangye Raptön,
Depa Sherap, Nyentön, Sangye Tönpa, Mikyö Dorje, Rangjung Dorje, Senge
Palwa, Wangchuk Dorje, Könchok Palwa, Drakpa Zangpo, [71b] Dharma
Ratna, Saru Drupchen Sönam Paljor, Kunga Paljor, Lhundrup Gyaltsen,
Wangchuk Gyaltsen, Tsöndru Gyaltsen, Ngawang Tenpai Dorje, Jamyang
Zangpo Gyaltsen, Pakpa Chökyi Gyaltsen, Ngawang Tarchin, Sönam
Rapdrup, Kunga Chökyi Gyaltsen, Sönam Yeshe, Tsultrim Gyaltsen, Kunga
Palzang, Jampa Kunga Tenpai Gyaltsen, Tartse Zhabdrung Jampa Kunga
Palzang, and my lord guru Jamyang Khyentse Wangpo, who bestowed it
on me.
The lineage of reading transmission for texts authored by Machik—the
Great Bundle of Precepts, the “further bundle,” and the “innermost bundle”—
passed from Machik Lapkyi Drönma, Gyalwa Döndrup, Jamyang Gönpo,
Khugom Chökyi Senge, Dolpa Zangtal, Gyanak Cherbu, Sangye Raptön,
Tokden Gelong, Zhenme Repa, Sangye Tönpa, Khedrup Zhönu Drup, Serling
Tashi Pal, “the one named Dorje,” “the one named Kunga,” Chökyi Gyatso,
Götruk Repa Drakpa Jungne, Durtrö Rechen, Sangye Rechen, Chökyi Lodrö,
Natsok Rangdrol, Tenzin Drakpa, Dongak Tenzin, Trinle Lhundrup, Gyurme
Dorje, Lochen Dharmaśrī, Rinchen Namgyal, Rinchen Nyingpo, Gere
Lhatsun Ngawang Puntsok, Lhatsun Kalzang Tsoknyi, Epa Lozang Sherap,
Gyatso Chökyi Wangchuk, Lhatsun Döndrup Tenpai Gyaltsen, and my lord
guru, who passed it to me.
The lineage for the collections of eight appendices—ordinary, extraordinary, and special—passed from Gere Kalzang Tsoknyi to Longdol Ngawang
Lozang Rinchen Wangchuk, Yeshe Paljor, and Lhatsun Döndrup, after whom
it is the same as in the previous case.
As for the lineage of reading transmission for the commentary on the
Great Bundle of Precepts, authored by Rangjung Dorje,595 this passed from
Rangjung Dorje [72a] down to Jampa Kunga Tenpai Gyaltsen as in the forInterior_DNZ_Catalog_12_03_13.indd 159 3/18/13 3:55 PM
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mer case, after which it passed to Kunga Palden, my lord guru, and then to
me.
In the case of the two commentaries on Severance, Pure Honey and
Precious Treasure Trove to Enhance the Original Source “Hair Tip of Wisdom,”
from Kunga Paljor onward the lineage is the same as the lineage for the
brahmin Āryadeva’s source text.
As for the transmission of the primary source Heart Essence of Profound
Meaning, authored by Jamyang Gönpo, from the author himself onward it is
the same as in the previous case.
b. Empowerments
With respect to the empowerments that “open the doorway”:
The lineage of opening the doorway to the teachings through the bestowal of empowerment based on a torma, which is from the Zurmang tradition,
began with Machik Lapkyi Drönma, who brought together four mainstream
transmissions: the father tantra lineage of skillful means, the mother tantra
lineage of wisdom, the nondual lineage of ultimate meaning, and the lineage of meditative experience that brings freedom on the basis of the teachings. Then, according to the lineage of her students, it passed to Khugom
Chökyi Senge, Dolpa Zangtal, Gyanak Cherbu, Sangye Raptön, Zalmo Depa
Sherap, Sumpa Gomchen, Dringom Tokme, and the Gyalwang Karmapa
Rangjung Dorje. According to the lineage of her offspring, from Machik
the lineage passed to Khampu Yale, Yeshe Bar, Sangye Nyima Bar, and the
lord Rangjung Dorje. From him these lineages then passed to Senge Palwa,
Wangchuk Dorje, Könchok Palwa, Özer Gyaltsen, Palden Rinchen, Sangye
Tashi, Sangye Rinchen, Zung Kunga Namgyal, Garwang Karma Tenkyong,
Sönam Gyurme, Könchok Tenzin, Drupgyu Tenpa Namgyal, Sungrap Gyatso,
Kunkhyen Chökyi Jungne, Drupchok Delek Rapgye, Drungpa Gyurme
Tenpel, and the incarnate upholder of the teachings Karma Drupgyu Tenzin,
who bestowed it on me.
The lineage for the Gyaltang tradition of the empowerment into Severance
passed from the supreme mother Prajñāpāramitā to the transcendent and accomplished conqueror Śākyamuni, Vādisiṃha Mañjuśrī, the venerable Tārā,
Vajravārāhī, Sukhasiddhi, Āryadeva, [72b] Dampa Sangye, Sönam Lama,
Machik Lapkyi Drönma, Khugom Chökyi Senge, Dolpa Zangtal, Gyanak
Cherbu, Sangye Raptön, Sangye Gelong, Rinchen Ö, Tsatsa Repa, Drakpa
Gyaltsen, Khenpo Chörin, Rinchen Gangpa, Khenchen Dusum Sangye, “the
one named Zhönu,” Samten Rinchen, and so forth. Machik actually revealed
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herself to Gyaltangpa Samten Özer in a vision and conferred on him the
blessings and advice of both the extensive and more direct lineages. From
him these passed successively to Namkha Özer, Śākya Özer, Delek Gyaltsen,
Önse Chölek, Yikdruk Shepal, Kunga Drolchok, Lhawang Drakpa, Lungrik
Gyatso, Tāranātha, Chakzampa Kunga Sönam, Kunga Yeshe, Yönten Gönpo,
Kunga Lhundrup, Chöying Dorje, Sangye Dorje, Ngawang Trinle, Chöpel
Gyatso, Kunga Namgyal, Könchok Jikme Wangpo, Könchok Senge, Könchok
Tenchö, Lhatsun Döndrup Gyaltsen, and my lord guru Jamyang Khyentse
Wangpo, who graciously bestowed them on me personally.
c. Instructions
Concerning the stages of instructions:
The lineage of instructions in the Zurmang tradition of Severance is,
in the earlier stages, the same as for the empowerment of that tradition.
From Sungrap Gyatso, however, this lineage passed to Garwang Chökyong
Namgyal, Rechung Sherap Gyatso, Tokden Tenzin Namdak, Lhalung Karma
Desal, and Karma Tekchok Tenpel, in whose presence I received it.
The reading transmission for the instructions in Severance authored by
the venerable Rangjung Dorje is the same as above for the Great Bundle of
Precepts.
The reading transmission for the notes on Severance authored by Tokden
Namdak is, from the author onward, the same as the lineage of instruction.
The reading transmission for the manual of instructions authored by
Tāranātha, according to the Gyaltang tradition, [73a] is parallel to the lineage for the empowerment.
The lineage of instruction in Severance according to the fifth Zhamar’s
writing, taken from the “recordless” teachings on practicing Severance in
challenging environments, passed from Könchok Yenlak to Wangchuk Dorje,
Chökyi Wangchuk, Lungrik Nyima, Karma Chakme, Tsöndru Gyatso, Pema
Döndrup, Pema Lhundrup, Dechen Nyingpo, Chöla (“Severance Master”)
Karma Trinle, Karma Döndam, Tenzin Gelek Nyima, Tokden Könchok
Gyaltsen, and my lord guru, from whom I received it.
As for the arrangement of liturgies for the “gift of the body” and “feeding” authored by Karma Chakme, the transmission passed from him down
to Dechen Nyingpo as in the previous case, following which it passed to the
vajra master Karma Tenzin, from whom I received it.
The lineage of reading transmission for the activities for group rituals arranged by the Gyalwang Karmapa Tekchok Dorje is, up until Gelek Rapgye,
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the same as the lineage of empowerment. Following him it passed to
Garwang Chökyong Gyurme, Pema Nyinje Wangpo, the Gyalwang Karmapa
Tekchok Dorje, and the Chöwang incarnation, from whom I received it.
G. Jordruk (Dorje Naljor)
In the seventh case, that of the cycles of the profound path of Vajrayoga,
there are three sections.
1. Scriptural Sources
The first section, that of the primary scriptural sources, includes the
Quintessential Tantra of Kālacakra, the Oral Transmission of Kālacakrapāda
(pith instructions on the Six Branches of Union), and the short treatise of
Śavari on the direct lineage, with the commentary authored by Yumowa.596
2. Empowerments
In the second section, that of the empowerments that bring maturation:
The lineage of the extraordinary higher “sublime empowerments” passed
from the holy original buddha to the transcendent and accomplished conqueror Śākyendra,597 the dharma king Sucandra, the dharma king and lord
of the tenth level Devendra, Tejasvin, Somadatta, Deveśvara, Viśvamurti,
and Sureśana, the Kalkī ruler Mañjuśrī Yaśas, Puṇḍarīka, Bhadra, Vijaya,
Sumitra, Raktapāṇi, Viṣṇugupta, Sūryakīrti, Subhadra, Samudravijaya,
Ajaya, Sūrya, Viśvarūpa, Candraprabha, Ananta, Pārthiva, [73b] Śrīpāla,
Kālacakrapāda the Elder Mañjuvajra, Kālacakrapāda the Younger Śrībhadra,
the son Bodhibhadra, Somanātha of Kashmir, Dro Lotsāwa Sherap Drak,
Lhaje Könchok Sung, Drotön Namlatsek, the mahāsiddhā Yumowa Mikyö
Dorje, his son Dharmeśvara, the learned Namkha Özer, his consort Jobuma,
Semo Chewa Namkha Gyaltsen, Jamsarwa Sherap Özer, Kunkhyen Chöku
Özer, Kunpang Tukje Tsöndru, Jangsem Gyalwa Yeshe, Khetsun Yönten
Gyatso, Kunkhyen Dolpo Sherap Gyaltsen, Chöje Chokle Namgyal, Nya Ön
Kunga Pal, Drupchen Kunga Lodrö, Könchok Zangpo, Namkha Chökyong,
Namkha Palzang, Ratna Bhadra, the lord Kunga Drolchok, Khenchen Lungrik
Gyatso, the omniscient Tāranātha, Gyaltsap Rinchen Gyatso, the lord Lodrö
Namgyal, his nephew Ngawang Trinle, the siddhā Kunzang Wangpo, the
great master of awareness from Katok Monastery,598 the omniscient Tenpai
Nyinje,599 Kagyu Trinle Namgyal, and Vajradhara Pema Nyinje Wangpo, by
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whose grace I received it. An alternate lineage passed from Tenpai Nyinje
to Tsewang Kunkhyap, Wangyal Dorje, Tsuklak Chökyi Gyalpo, and the
Gyalwang Karmapa Tekchok Dorje. And again, from Tsewang Kunkhyap a
lineage passed to Karma Ratna and then to Karma Ösel Gyurme. Through
the kindness of my teachers I thus received three transmissions of this lineage, which is solely that of the Dro tradition.
As for the Ra tradition, the lineage passed from the original buddha
through the seven dharma kings, the Kalkī ruler Mañjughoṣa Yaśas,600
Puṇḍarīka, Cilu Paṇḍita, Piṇḍo Ācārya, Kālacakrapāda the Elder and
Younger, Mañjukīrti, Sumantaśrī, Ra Chörap, Ra Yeshe Senge, Ra Bumseng,
Ga Lotsāwa Namgyal Dorje, Rongpa Sherap Senge, Pakö Yönten Gyatso,
Butön Rinchen Drup, Tukse Rinchen Namgyal, Jamyang Drakpa Gyaltsen,
[74a] Sharchen Yeshe Gyaltsen,601 Khyenrap Chöje,602 Könchok Palzang,
Jangling Tashi Gyaltsen, Jamyang Khyentse Wangchuk, Wangchuk Rapten,
Rinchen Sönam Chokdrup, Ludrup Gyaltsen, Mönlam Lhundrup, Lozang
Khetsun, Lozang Jampal Zangpo, Jampa Chöpel, Yeshe Paljor, Rinchen
Losal Tenkyong, and Jamyang Khyentse Wangpo, in whose presence I received it.
In this way, the traditions of Dro and Shang, the direct lineage, and the
great paṇḍita Vanaratna were united as one mainstream transmission.
3. Instructions
In the third section, that of the instructions:
The lineage for the instructions on the Vajrayoga of the Six Branches of
Union was primarily transmitted as in the case of the Jonang lineage for
the sublime empowerments. I received the primary instructions and affiliated texts once from Pema Nyinje Wangpo. There is also a lineage through
Ngawang Trinle, Ngawang Namgyal, Ngawang Drime, and the holy guide
Ngawang Chöpel, in whose presence I also received experientially based
instruction on one occasion.
The reading transmission for the instruction manual Meaningful on Sight,
which I received in the presence of Pema Nyinje Wangpo, came through the
same lineage as the transmission of the empowerments.
The lineage for the works of Jonang Jetsun Rinpoche—the sādhana for
the nine-deity mandala, the ritual for honoring the foregoing, the texts for
the sublime empowerments, the instruction manual, the manuals of the
signs and authentic measure of practice, the ways to dispel hindrances,
and the summary of the physical exercises—passed from Jetsun himself
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to Gyaltsap Rinchen Namgyal, Lodrö Namgyal, Ngawang Trinle, Kunzang
Wangpo, Tsewang Norbu, Chökyi Jungne, Tsewang Kunkhyap, Ngedön
Tenzin Rapgye (who was also known as Karma Ratna), and Karma Ösel
Gyurme, who conferred it on me.
The lineage of the reading transmission for Drops of Nectar on the Profound
Path, authored by Rikzin Tsewang Norbu, passed from the lord Rikzin himself to Orgyen Tenzin Dorje, Kunzang Tsewang Döndrup Palwa, Barawa
Tsewang Jikme Tenzin, and the glorious Pawo Tsuklak Chökyi Gyalpo, from
whom I received it. [74b]
The reading transmission for the main source text of the mahāsiddhā
Anupamarakṣita (known as the intermediate version of the Six Branches of
Union), as well as for the instructions on this entitled Analyzing the Vajra Lines,
authored by Pema Karpo, passed from Avalokiteśvara to Anupamarakṣita,
Sadhuputra, Bhāskaradeva, Dharmākaraśānti, Raviśrī, Ratnarakṣita,
Narendrabodhi, Muktipakṣa, Śākyarakṣita, Buddhaghoṣa, Vanaratna, the
lord Gyalwang, Ngawang Chögyal, Jamyang Chödrak, Sherap Gyatso, and
the venerable Pema Karpo, after whom it is the same as the lineages for the
major and minor instructions of the Drukpa tradition.
For the concise version of the techniques, the source text of advice on
“placing the tip of the tongue against the palate,” as well as the instruction
on this entitled Short Path of the Vajra Holder, which was authored by Pema
Karpo, the reading transmission passed from Śavaripa to Vanaratna, and
then as in the previous case.
The lineage for the authorization ritual for the connate form of Kālacakra
passed from Akṣobhyavajra, Rāhulaśrī, Vimalaśrī, Vikhyātadeva, Buddhaśrī,
Tropu Lotsāwa, Khenpo Sönam Wangchuk, Tropu Sempa Chenpo, Yangtsewa
Rinchen Senge, Drachompa Yönten Lodrö, Changlungpa Chenpo, Paṇchen
Śākya Chokden, Jangsem Sherap Paljor, Jetsun Kunga Drolchok, Khenchen
Lungrik Gyatso, and Tāranātha, after whom it is the same as in the case of
Kartarīdhara Mahākāla and so forth in the general lineage of the Rinjung
collection.
In the case of the authorization ritual for the wrathful Vajravega and the
sixty guardians, it is sufficient to trace the lineage as in the case of the Dro
tradition of Kālacakra. Alternatively, it passed from Abhayākaragupta to
Sucarita, Ananta, Ratnarakṣita, Vibhūticandra, Martön Yangbar, Kungpang
Chenpo Tukje Tsöndru, Jangsem Gyalwa Yeshe, Khetsun Yönten Gyatso,
the Great Omniscient One of Jonang,603 Garongpa Lhayi Gyaltsen, the lord
Tsönpawa, Dakchen Namgyal Drakpa, Shangtön Kunga Palden, Paṇchen
Namkha Palzang, the lord Sher Trepa, the lord Kunga Drolchok, Khenchen
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Kunga Gyaltsen, and Jetsun Tāranātha, after whom it is parallel to the previous case. [75a]
With respect to the transmissions of the main source texts and commentaries of these, they were subsumed within the lineages of empowerment
and instruction, and so the lineage in the ultimate sense of blessing has
remained unbroken. And even though the actual lineage of textual transmission was not maintained in later times, I have included these texts in this
collection with the intention of providing some scriptural continuity, since
the main sources are an indispensable component.
H. Dorje Sumgyi Nyendrup
In the eighth case, that of the Dorje Sumgyi Nyendrup, the advice of the
mahāsiddhā Orgyenpa:
The lineage for the main source texts—that is, the main source on the
path of skillful means conferred by the ḍākinīs of the four families and the
texts authored by Dawa Senge (the vajra song of aspiration, the explanatory
commentary Wish-Fulfilling Gem concerning the stages of approach and accomplishment, the preliminary rituals, and the manual of instructions on the
stages of approach and accomplishment)—passed from the sovereign lord
Vajradhara to the mother of victorious ones Vajrayoginī, the mahāsiddhā
Orgyenpa Rinchen Pal, the greatly realized master Dawa Senge, Khedrup
Jodenpa, Jetsun Önpowa, Nyentröpa Gendun Drakpa, Hortön Kunga
Gyaltsen, the mahāsiddhā Kunga Yeshe of Jamo, Bengar Jampal Zangpo,
Gośrī Paljor Döndrup, the seventh Gyalwang Karmapa Chödrak Gyatso, the
siddhā Sangye Nyenpa, the eighth lord Karmapa Mikyö Dorje, Karma Lekshe
Drayang of Zurmang, Gelong Dorje Chö, Garwang Karma Tenkyong, Jatang
Könchok Tenzin, Chetsang Sungrap Gyatso, the all-seeing Chökyi Jungne,
the Gyalwang Karmapa Dudul Dorje, Pema Nyinje Wangpo, the Karmapa
Tekchok Dorje, and the all-seeing Vajradhara Jamyang Khyentse Wangpo,
who conferred it on me.
With respect to the lineage for the Heart Drop teachings for meditating
on the stages of approach and accomplishment as a complete session of
practice, authored by Pema Karpo, this passed from the siddhā Orgyenpa
to Dawa Senge, [?] Senge,604 Pakpa Sönam Palwa, Götruk Chöje Drakpa
Jungne, the mahāsiddhā Gyatso Palwa, the mahāsiddhā Sönam Gyalpo of
Kharak, the Gyalwang Chöje, Ngawang Chökyi Gyalpo, Ngawang Drakpa
Gyaltsen, [75b] and Mipam Pema Karpo, after whom it is the same as in the
previous case.
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I. Minor Teachings
In the ninth case, that of the cycles of miscellaneous instructions:
The lineage for the transmission of blessings for the eighty-four mahāsiddhās passed from the eighty-four mahāsiddhās to both the ḍākinī Kilikilā
and Dharma Vaṃche, and from them to the siddhā Vīraprabhāsvara,
Paṇḍita Kamala, the siddhā Śavaripa, the great scholar Jikme Pal, the
translator Möndrup Sherap of Minyak, Rinchen and his son, Ratna Guru,
the siddhā Hūṃbar, Genpo Lhepa Jangchup Pal, Taktön Jedrakpa, Zhönu
Darma, Baktön Zhönu Tsultrim, Khen Sherap Dorje, Lama Delekpa,
Pakchok Sönam Dar, Martön Gyaltsen Özer, Kangyurwa Sherap Zangpo,
Nyukla Paṇchen, Trewo Chökyi Gyatso, the lord Kunga Drolchok, Chöku
Lhawang Drakpa, Jetsun Tāranātha, Gyaltsap Yeshe Gyatso, Nyingpo Taye,
Kunzang Wangpo, Tsewang Norbu, Kagyu Trinle Shingta, Trinle Yarpel,
Kunzik Chökyi Nangwa, and Vajradhara Pema Nyinje Wangpo, by whose
grace I received it.
The transmission of instructions for the Six Dharmas associated with
these siddhās is the same as for the 108 Instructions; and while the reading
transmission in former times for the more ancient manuals of instruction is
not clear, my lord guru Jamyang Khyentse received it from Zhalu Choktrul
Losal Tenkyong and then passed it on to me.
The lineage, including the reading transmissions, for the “six instructions
of Mitra”—including the empowerment for Jinasāgara, the six authorization
rituals,605 the authorization ritual for the guardian of these teachings Draklha
Gönpo, the six instructions, and the manuals—passed from the dharmakāya
Amitābha to the sambhogakāya Mahākaruṇika, the nirmāṇakāya Mitrayogi,
the great scholar Śrīputra, Minyak Drakpa Rinchen, Kuchor Drupwang,
Öpak Dorje, Trulzhik Chöpa Buddha Śrī, Khedrup Buddha Mangala, the
lord Pakpa Sangye, Öndrung Sangye Jungne, [76a] Pakpa Chökyi Gyalpo,
Chakra Ngawang Trinle, Pakpa Gyalwa Gyatso, Pakpa Chökyi Gyaltsen,
Gyara Tulku Lozang Tenzin Trinle, Drupwang Lozang Wangchuk, Zhiwa
Lha Gelek Gyaltsen, Pakpa Lha Jikme Tenpai Gönpo, the master emeritus
Pakpa Chokga of Chapdo, Lhatsun Yeshe Döndrup Gyaltsen, and the lord
Mañjuśrīghoṣa Khyentse Wangpo, who bestowed it on me.
As for the instructions for Finding Ease in the Nature of Mind, the advice
of mahāsiddhā Mitrayogi, the lineage passed from Vajradhara to the exalted
Avalokiteśvara, the bodhisattva Lodrö Rinchen, Tilo Sherap Zangpo, Rolpai
Dorje, the lord Mitrayogi, Tropu Lotsāwa Jampa Pal, Sönam Wangchuk,
Sönam Senge, Tseme Kyebu, Yangtsewa Rinchen Senge, Butön Rinchen
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Drup, Tukse Rinchen Namgyal, “the one named Chödrak Namkha,” Khechok
Candra Śrī, Trulzhik Tsultrim Gyaltsen, Kuzhang Khyenrap Chöje, Kunpang
Chökyi Nyima, Tsarchen Losal Gyatso, Jamyang Khyentse Wangchuk,
Pakchok Jampa Kalzang, Wangchuk Rapten, Sönam Chokdrup, Rinchen
Jampal, Lozang Khetsun, Jampal Tsultrim, Tenzin Trinle, Janglingpa Yeshe
Paljor, [76b] Rinchen Losal Tenkyong, and Jamyang Khyentse Wangpo,
who graciously conferred it on me. The reading transmission of the source
texts is the same as the above. The reading transmission for the manuals by
Tropu Lotsāwa is as in the case of the Tropu tradition of Mahāmudrā, while
in other cases the transmission from the respective author is as in the case
of the lineage of instruction.
Concerning the lineage for the three quintessential topics of the thorough
instruction for Avalokiteśvara, this passed from Mahākaruṇika to Lodrö
Rinchen, Tilopa, Lalītavajra, Mitrayogi, Tropu Lotsāwa, Sönam Wangchuk,
Sönam Senge, Rinchen Senge, Butön Rinchen Drup, Jangchup Tsemo,
Drakpa Gyaltsen, Chokle Namgyal, Jamyang Drakpa, Dawa Gyaltsen,
Khyenrap Chöje, Doring Kunpangpa, Tsarchen Losal Gyatso, Jamyang
Khyentse Wangchuk, Jampa Kalzang, Wangchuk Rapten, Sönam Chokdrup,
Neten Jamyang Drakpa, Gelek Gyatso, Jikme Wangpo, Könchok Gyaltsen,
Könchok Tenpa Rapgye, and the all-seeing Khyentse Wangpo, from whom I
received it. The reading transmission of the source texts is as in the case of
the Tropu Kagyu.
As for the Lakṣmī tradition of Avalokiteśvara, the lineage for the thorough
instruction passed from Avalokiteśvara to the bhikṣuṇī Lakṣmī, Śrībhadra,
Samādhibhadra, the Noble Lord, Yoltön Chöwang, Roktön, Tsitön, Zhartön,
Betön, Zhikpo Naljor, Kye Tokden, Sangye Ön, Dulzin Rinjang, Jangsem
Sönam Drakpa, Gyalse Tokme, Gyamapa, Lo Drakpa, Jangsem Kungyal,
Kunga Chokdrup, and Jetsun Drolchok, after whom it is the same as in the
case of the lineage of the 108 Instructions. The reading transmission for the
manual of instructions authored by Pema Karpo is the same as the previously described lineages of the Drukpa tradition.
The lineage for the thorough instruction in the “king’s tradition” passed
from Amitābha to Avalokiteśvara, Songtsen Gampo, Padmākara, Druptop
Ngödrup, [77a] Nyangral, Mikyö Dorje, Śākya Zangpo, Lhaje Gebum, Yeshe
Chok of Cham, Druptop Chugom, Tazhi Jadral, Jamyang Tsulchen, Tashi
Gyaltsen, Ku Bumpa, Norbu Zangpo, Zangpo Gyaltsen, Palden Sangye,
Ngawang Drakpa, Sherap Paljor, Kunga Drolchok, Natsok Rangdrol,
Tenzin Drakpa, Dongak Tenzin, Damchö Zangpo, Trinle Lhundrup, Terdak
Lingpa, Dharmaśrī, Rinchen Namgyal, Gyurme Dönden, Trinle Namgyal,
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Trinle Chödrön, and my omniscient guru Jamyang Khyentse, who conferred it on me.
With respect to the thorough instruction in the bodhisattva Dawa
Gyaltsen’s tradition, the lineage passed from Avalokiteśvara to Dawa
Gyaltsen, Zhang Kyitsa Öchen, Zhang Ukarwa, Nyangen Mepal, Rinchen
Özer, Zhang Drukdra Gyaltsen, Nur Chöpak, Gyalse Tokme, Gyamapa,
Lotsāwa Drakgyal, Könchok Gyaltsen, Kunga Chokdrup, and Jamgön Kunga
Drolchok, after whom it is the same as for the 108 Instructions.
The lineage of thorough instruction according to the Tsembu tradition
passed from Vajradhara to Nairātmyā, the siddhā Kantalipa, Kyiwo Lhepa,
Drakmarwa, Lhatsun Gönsarwa, Tukje Tsöndru, Chöje Sherap Bum, and
Gyalse Tokme, after whom it is the same as in the previous case. The lineage
through the Zhalu school is as described in the supplication to the lineage.
Concerning the thorough instruction according to the Kyergang tradition, the lineage passed from Avalokiteśvara to the mahāsiddhā Rāhula,
Dipaṃkara,606 Naktso Lotsāwa, Rongpa Sherap Gyaltsen, Chegom Sherap
Dorje, Kyergangpa, Nyentön, Sangye Tönpa, Tsangma Shangtön, Khyungpo
Tsultrim Gönpo, Ritrö Rechen, Shangpa Karpo Rinchen Gyaltsen, Sangye
Palzang, Namkha Gyaltsen, Gyagom Lekpa Gyaltsen, and Jetsun Kunga
Drolchok, [77b] after whom it is as in the case of the 108 Instructions. An alternate lineage passed from Amitābha to Avalokiteśvara, Rāhula, the Noble
Lord, Naktso, Chaksorpa, Sherap Tsultrim, Chegom, Kyergangpa, Nyentön,
Sangye Tönpa, Shangtön Gyaltsen Bum, Jampal Mönlam, Sönam Gyaltsen,
Sherap Zangpo, Nyukla Paṇchen Ngawang Drakpa, Chödrak Gyaltsen,
Namkha Wangchuk, Sangye Gyaltsen, Kunga Sönam, Sönam Wangchuk,
Sönam Chokdrup, Lozang Gyatso, Gendun Döndrup, Tenzin Trinle, Lozang
Chözin, Puntsok Gyatso, Lozang Döndrup, Ngawang Lozang, Kalzang
Tupten, Lozang Tenzin, Könchok Gyaltsen, Tenpa Rapgye, and Jamyang
Khyentse Wangpo, from whom I received it.
The lineage for the oral meditation transmission and instruction for the
Tangtong Gyalpo tradition of practice based on the six-syllable mantra
passed from Avalokiteśvara to the mahāsiddhā Tangtong Gyalpo, Kunpang
Chökyi Nyima, Kunga Drolchok, Tenzin Nyida Zangpo, Ngawang Nyima,
Sönam Wangchuk, Morchen Kunga Lhundrup, Sönam Chokdrup, Tenzin
Yeshe Lhundrup, Lozang Tenpel, Tenzin Khyenrap Tutop, and Jamyang
Khyentse Wangpo, from whom I received it. The reading transmission of the
ancient manuals is the same as above, and so also is the lineage for the guru
yoga practice from the direct lineage of Tangtong Gyalpo.
In the case of the tradition of Bodongpa on merging with the innate
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state of Mahāmudrā, the lineage passed from Vajradhara to Tilopa, Nāropa,
Marpa, Milarepa, Gampopa, Pakmo Drupa, Lingje Repa, Tsangpa Gyare,
Götsangpa, Yangönpa, Chenga Rinden, Zurpukpa, Nyak Tönpa, Sherap
Bumpa, Gyalse Tokme, Lochen Jangtse, Drakpa Gyaltsen, Bodong Paṇchen,
Drakpa Özer, [78a] Garwang Tenzin, “the one named Ratna,” Duchen
Rapgye, the “two brothers,” Namkhai Naljor, Jamyang Namgyal, Rikzin
Namgyal, Chöying Dechen Tsomo, and my guru Mañjunātha,607 from whom
I received it. According to the more direct lineage, the transmission passed
from Vajradhara to Nairātmyā, Virūpa, and Bodong Paṇchen, after whom it
is the same as above.
The extensive lineage for the seven-day practice of caṇḍalī passed from
Vajradhara to Śavaripa, Vibhūticandra, Chö Ö, Pak Ö, Butön, Lochen Jangtse, Drakpa Gyaltsen, and Paṇchen Chokle Namgyal. The more direct lineage was conferred on Paṇchen Jikme Drakpa by Vajrayoginī, and the extremely direct lineage was granted by Niguma to Rechen Paljor. These three
lineages then converged, and from Rechen they passed to the lord Mipam,
Namkha Lhundrup, Namkha Gyaltsen, Namkha Özer, Namkha Rinchen,
Namkha Gyalpo, Namkha Karpo, Namkha Drakpa, Duchen Rapgye, Jamyang
Gawa, Rinchen Zangpo, Gelek Gyaltsen, Kalzang Jamyang Namgyal, Rikzin
Namgyal, Chöying Dechen Tsomo, and my precious lord guru,608 from whom
I received it.
The lineage for the Sutra-Based Severance of the Sage passed from the
supreme mother Prajñāpāramitā to Śākyamuni, Paṇchen Chokle Namgyal,
Ngawang Drakpa, Chime Palzang, Sangye Lhundrup, and Namkha Özer, after whom it is the same as the lineage for caṇḍalī.
The lineage for instruction and reading transmission for Inserting a Stalk
of Grass, the transference of consciousness that constitutes the third Golden
Teaching of Bodong Rechenpa, passed from Vajradhara to Vajrayoginī, the
ḍākinī of timeless awareness Niguma, Rechen Paljor Zangpo, Dorje Denpa
Kunga Namgyal, Jamyang Jangchup Wangyal, Paṇchen Dewai Dorje,
Lhawang Trinle, Tsultrim Tashi, Trinle Namgyal, Jampa Tenpa Gyatso,
[78b] from both of them to Khenchen Lodrö Wangchuk, Chöwang Gyatso,
Namgyal Yarpel, from both of the latter two to Kunga Chöpel, Kunga Chödar,
Tenzin Tsultrim, and my omniscient and precious guru,609 from whom I received it. An alternative lineage passed from Rechen to Drigung Khenchen
Namgön Drimede, and from both of them to Gyatön Jangchup Wangyal,
after whom it is the same as before. In accordance with tradition, following
the instruction on the transference of consciousness, I also received the reading transmission for the “three Oṃ” dhāraṇī of longevity.
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With respect to the lineage for instruction on the transference of consciousness that the great Rongtön conferred on his mother, this passed
from Rongtön Sheja Kunzik to Namkha Palzang, Zöchenpa, Kunga Lekdrup,
Sheu Lotsāwa, Choklek Dorje, Khyenrap Tenzin Zangpo, Jampa Ngawang
Lhundrup, Kunga Lekpai Jungne, Losal Puntsok, Ngawang Kunkhyen, Jampa
Tenzin Trinle, Jampa Trinle Yönten, Jampa Tenzin Nyendrak, and Jamyang
Khyentse Wangpo, from whom I received it. The reading transmission for
the manuals is through the same lineage.
From the newer translation by Jonang Jetsun Rinpoche of the six modes of
personal transmission610 according to the mahāsiddhā Śāntigupta’s tradition:
1. The lineage for the teachings on the stage of development passed
from Vajradhara to Buddhaguhya, Dipaṃkarabhadra, Vaidyapāda, and
Buddhaśrīśānti; alternatively, it passed from Buddhajñāna to Padmākara,
Ratnaśīla, Kāyastha the Elder, Durhari, Vaidyapāda, and Avadhūtipa. These
lines then converged as one lineage passed to Ratnākaragupta, Abhayākara,
Puṇyākaragupta, Daśabalaśrī, Vajraśrī, Dharmaśrībhadra, Buddhakīrti,
Ratnakīrti, Ratīgupta, and the glorious lord protector of beings Śāntigupta.
2. The lineage for Mahāmudrā passed from Vajradhara to Saraha,
Nāgārjuna, Śavaripa, Lūipa, Darikapa, Diṅgipa, Antarapa, Tilopa, Ḍombipa,
Kusālipa, [79a] Asitaghana, Jñānamitra (or, alternatively, from the powerful lord Śavaripa, Maitrīpa, Gangādhari, Jñānamitra), and Śāntigupta.
3. The lineage for caṇḍalī passed from the Vajra Queen to the glorious black dharmapāla Virūpa, Vyāḍhalipa, Kusālipa (or, alternatively,
from Virūpa to Ḍombipa, Caṇḍalīyogi, Ratīvajra, Kṛṣṇacārin, Singhalima,
Dūrjayacandra, Rāhulavajra, Danaśrī, Sauripa, Kusalībhadra, Asitaghana,
Jñānamitra), and Śāntigupta.
4. The lineage for utter lucidity passed from Vajradhara to Paramāśvapāda, Vīnasa, Yogicintama, Ghaṇṭapāda, Lavapa, Indrabhūti, Bālapāda,
Kṛṣṇacārin, Guhyapa, Antarapa, Tilopa, Nāropa, the sublime and glorious
Ḍombipa, Kusālipa (or, alternatively, from Antarapa to Kṛṣṇacārin the
Younger, Bhūhari, Bhūvamatimat, Kusālibhadra, Asitaghana, Jñānamitra),
and Śāntigupta.
5. The lineage for karmamudrā passed from Vajradhara to Indrabhūti,
Sukhalalitā, Padmavajra, Saukarika, Saroruhapāda, Indrabhūti the Younger,
Jalandharipa, Kāṇhapa, Pariṇāyaka, Amṛtavajra, Kusālipa (or, alternatively,
from Indrabhūti to Padmākara, Kusāli the Elder and Younger, Jñānamitra),
and Śāntigupta.
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6. The lineage for miscellaneous pith instructions passed from Vajradhara
to Carpaṭipa, Vyālipa, Kokiṭipa, Machandra, Gaurakṣa, Kāṇiripa, Nāgopa,
Kumbhakāranātha, Okornātha, Rātigupta, and Śāntigupta.
From the mahāsiddhā Śāntigupta these passed to his most excellent
students Dīnakara and Gombhiramati, and then from the three of them
the lineages were received by their three heart sons Buddhaguptanātha,
Ativajra, and Nirvanaśrī. It was from the three of them that Jetsun
Drolwai Gönpo611 received the transmissions. Both Yeshe Gyatso and
Rinchen Gyatso then received them from him. The lineages then passed
successively to Lodrö Namgyal, Ngawang Trinle, Kunzang Wangpo, [79b]
Kunga Namgyal, Ngawang Gyaltsen, Drupchen Drime, and Karma Ösel
Gyurme, from whom I received them. The reading transmissions for the
Indian source texts and the manuals of instruction were the same as the
above lineages.
The lineage for instruction and reading transmission concerning the
five stages of advice on extracting the vital essence of flowers passed
from Vajradhara to Vajrayoginī to Dampa Sangye, after which it passed
successively to Minyak Ringyal, Retön Lodrö Tsungme, Lama Tsewangpa,
Nering Gyaltsen Rinchen, Kunga Delek, Gendun Gyatso, Sönam Drakpa,
Sönam Gyatso, Namkha Gyaltsen, Tashi Gyaltsen, Jamyang Drakpa, Lozang
Gomchung, Nyangtsang Ngawang Tenpai Nyima, Namkha Senge, Jamyang
Sherap, Ngawang Samdrup, Könchok Gyaltsen, Döndrup Gyaltsen, and my
precious guru Mañjunātha,612 from whom I received it.
The lineage for instruction and reading transmission concerning advice
on extracting the vital essence of water passed from Śrīheruka613 to Saraha,
Dampa Sangye, Dampa Kunga, Dampa Charchen, Kodrakpa, Rutön Shenyen,
Dharmaśrī, Rangjung Dorje, Gyaltsen Palzang, Tsultrim Palden, Palden
Döndrup, the Gyalwang Chöje, Mangala, Sherap Gyatso, Ensapa Lozang
Döndrup, Sangye Yeshe, Dharmadhvaja,614 Könchok Gyatso, Könchok
Yarpel, Tangka Ngödrup Gyatso, Lozang Chokdrup, Lozang Chöpel,
Ngawang Samdrup, Könchok Gyaltsen, Döndrup Gyaltsen, and my guru
Mañjunātha,615 who transmitted it to me.
As for the lineage for instruction and reading transmission concerning
the pith instructions on extracting the vital essence of stones, this passed
from Vajradhara to the ḍākinī Niguma, Bodong Chokle Namgyal, Rechen
Paljor Zangpo, Sangye Zangmo, Rinchen Gyalpo, Pema Garwang, Drakpa
Özer, Rapjam Chöje, Jamyang Rinchen, [80a] “the one named Ratna,”
Duchen Rapgye, Jamyang Gawa, Rinchen Zangpo, Jikme Namgyal, Kalzang
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Jamyang, Dharmabhadra,616 Rinchen Lhundrup, Döndrup Gyaltsen, and my
guru Mañjunātha,617 who transmitted it to me.
With respect to the concluding teachings:
In the case of the authorization ritual for the white form of Amitāyus
according to the tradition of the mahāsiddhā Mitrayogi, the lineage passed
from the ḍākinī Devaḍāki to Mitrayogi, Buddhaśrī, Chaklo Drachom,
Teu Rapa Darjung, Chak Nyima Pal, Ladrangpa Zhönu Gyaltsen, Lodrö
Pal, Zangpo Pal, Nyima Gyaltsen, Sönam Paljor, Gyaltsen Özer, Chöje
Namkhapa, Chaklo Rinchen Chögyal, Dakchen Ngagi Wangchuk, Jetsun
Kunga Drolchok, Khenchen Lungrik Gyatso, and Jetsun Tāranātha, after
whom it is the same as for the practice of Kālacakra in union with consort
and other such lineages.
The transmission of Tepupa’s direct lineage of the seven-day practice
of a sādhana for longevity passed from Amitāyus to the Queen of Siddhās,
Tepupa, Rongtön Kunrik, Namkha Palden, Kunpang Chöje, Tsarchen,
Jamyang Khyentse Wangchuk, Lapsum Gyaltsen, Wangchuk Rapten, Sönam
Chokdrup, Ngawang Lhundrup, Morchen, Lekpai Jungne, Jampal Dorje,
Kunga Palzang, Kunga Jampal, and my guru Mañjunātha,618 who bestowed
it on me.
The lineage for the nine-deity mandala of Uṣṇīṣavijayā passed from the
Lord of Sages to Maitreya, Asaṅga, Vasubandhu, Bhavyakīrti, Śīla Akaramati,
Vairocanarakṣita, Abhayākara, Bari Lotsāwa, Sachen Kunga Nyingpo,
Sönam Tsemo, Drakpa Gyaltsen, Sakya Paṇchen, Chögyal Pakpa, Zhang,619
Drakpukpa, Lama Dampa, Tekchen Chöje, Kaṃ Gönpawa,620 Paṇchen Śākya
Chokden, Drakkar Sempa, and Doringpa Kunga Gyaltsen; alternatively,
from Lama Dampa [80b] it passed to Paldenpa, Sharchen, Ngorchen, Guge
Paṇchen, Lowo Khenchen, the lord Kunga Drolchok, and Doringpa. It then
passed to Tāranātha, after whom it is the same as in the previous case. In
addition, from Ngorchen the reading transmission of the ritual for making
one thousand offerings to Uṣṇīṣavijayā, authored by Jetsun Rinpoche, is the
same as the general lineage for his collected works.
The lineage for the extraordinary authorization ritual of the white form
of Cintamāṇicakra Tārā,621 of sixfold rays of light, passed from the venerable
Tārā to Vāgīśvarakīrti, Vajrāsana, Bari Lotsāwa Rinchen Drak, Lenakpa,622
Drepa,623 the incomparable Dakpo Rinpoche, Tsultrim Nyingpo, Dakpo
Dulzin, Drigung Lingpa, Damchö Lingpa, Chökyi Tsultrim, Lhalungpa,624
Toknepa, Chökyi Wangchuk, Jangchup Zangpo, Tashi Namgyal, Sönam
Lhawang, Palden Gyaltsen, Dakpo Chokle Namgyal, Tsarchen Losal Gyatso,
and Jamyang Khyentse Wangchuk. From him three masters received it, that
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Lineage Successions 173
is, Lapsum Gyaltsen, Sönam Chöpel, and Rinchen Tashi Gyaltsen. From
these four, “father and sons,” Wangchuk Rapten received the lineage and it
passed to Sönam Chokdrup, Jampa Ngawang Lhundrup, Kunga Lhundrup,
Lekpai Jungne, and Kunga Lodrö, from whom both Namkha Chime and
Kunga Khedrup Wangpo received it. They in turn both passed it to Jampa
Kunga Tenzin, and then it passed to Jamyang Khyentse Wangpo, and from
him to me.
As for the lineage that maintained the experientially based method of
teaching that is the extraordinary instruction for the white form of Cintamāṇicakra Tārā, down to Tsarchen this is the same as for the authorization ritual above. From him it passed to Jamyang Khyentse Wangchuk,
Wangchuk Rapten, Sönam Chokdrup, Rinchen Jampal, Losal Tenzin, Kunga
Lodrö, Kunga Khedrup Wangpo, Jampa Kunga Tenzin, and my omniscient
guru,625 by whose grace I received it.
In the case of the reading transmission for the concise summary of the
practical methods for the white Tārā, authored by Kunga Lodrö, [81a] from
the author onward this is as in the case for the 108 Instructions.626 As for the
reading transmission for the manual of instructions authored by Ngawang
Lekdrup, this passed from him to my lord guru Mañjunātha, and from him
to me.
With respect to the authorization ritual uniting the three deities of longevity in one practice, the lineage is subsumed within the former cases. The
ritual for honoring the three deities of longevity is an example of one of the
texts included in The Treasury of Precious Instructions that were authored by
my omniscient and all-seeing lord guru, Jamyang Khyentse Wangpo; I received the transmissions for all of these texts—the instruction manuals and
so forth—from my guru himself.
J. 108 Instructions of the Jonang Tradition
The transmission for the 108 Instructions of the Jonang tradition is as clearly set forth in the supplications to the lineages. The lineage for the threefold
reading of the texts as a combination of reading transmission and instruction,
which is a supplement added by Jetsun Rinpoche,627 passed from the venerable Kunga Drolchok to Lungrik Gyatso, Kunga Nyingpo,628 Rinchen Gyatso,
Nyingpo Taye, and Kunzang Wangpo, from whom both Tsewang Norbu and
Kunga Namgyal received it. From both of them it passed to Chökyi Jungne,
Karma Gyurme, Tsewang Norbu Pema Tashi, and Pekar Tulku Palden Dorje
Mipam Chökyi Gyalpo, from whom I received it.
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As for the lineage for the detailed method of instruction, this passed from
Jetsun Kunga Drolchok to Chöku Lhawang Drakpa, Jetsun Drolwai Gönpo,
Jetsunma Trinle Wangmo (also known as Rinchen Dorjema), Gyaltsap
Rinchen Gyatso, Jikje Drupa Nyingpo Taye, Chöje Kunzang Wangpo, Rikzin
Tsewang Norbu, Chöying Rangdrol, Kunzang Chöjor, Lozang Tutop, Nyima
Chöpel, Rinchen Losal Tenkyong, and Jamyang Khyentse Wangpo, in whose
presence I received the entire 108 Instructions over a period of three years,
during which time he ensured that I gained experience in these to a consummate degree. When we requested these instructions, he first gave a concise
presentation using a structural analysis. He then explained in detail each of
the source manuals of instruction for which the reading transmission of the
text existed. [81b] Finally, he provided a summary using the sources for the
108 Instructions, so that the transmission was precise and extensive.
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To sum up, it was on the strength of the motivation of the ancestral kings—
beings who were emanations—that the sun of the Victorious One’s precious
teachings first shone here in the Land of Snows. During that initial period,
through the kindness of the second Buddha Padmākara, the great scholar
Vimalamitra, the great translator Bairotsana, and others, the lineage of attainment based on the three yogas first appeared. From that time until the
great Jetsun Tāranātha later received the personal transmissions of advice
from the powerful lord among siddhās Śāntigupta, major and minor systems
of advice appeared throughout these earlier and later periods—advice concerning the practical application of general and specific principles of the
sutras and tantras. In the case of each of these systems, those of the highest
degree of acumen and good fortune could gain the state of primordial unity
that requires no more training in a single lifetime; those of an intermediate degree could awaken in their ongoing experience the manifest states
of realization associated with the paths and levels, to whatever extent was
commensurate with their faith and diligence; and even those of a lesser degree underwent a gradual maturation in their ongoing experience, so that
through a succession of lifetimes they attained the state of complete freedom. The scriptures and historical records attest to these facts.
Even to forge some connection with such teachings closed the doorway to
rebirth in samsara and lower states of existence, while planting the seeds of
liberation and enlightenment in one. But while such inconceivable enlightened activity manifested to a marvelous and superb extent, from the point
of view of this country of Tibet the periods of “fruition” and “attainment”
have successively passed away, so that the somewhat superficial presence
of the teachings of the scriptures has become predominant and we are on
the point of passing into the period of “mere outer signs.” It is due to such
Colophon
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events that even those who uphold the lineages of practice engage in rote
repetition of the theory underlying that practice and are caught up in distractions involving the eight mundane values. In the case of the majority of
the most exalted lineages of accomplishment, even the mere uninterrupted
reading transmissions for the texts have become rare and are on the point of
vanishing altogether.
In such times as these there appeared one who is an expression of the
playful dance of the spiritual king Tsangpa Lhayi Metok629 himself taking
conscious rebirth in order to stir the embers of the teachings—the omniscient and all-seeing Jamyang Khyentse Wangpo, a true master of the seven
modes of personal transmission. [82a] Through his kindness I have enriched
myself with the good fortune of hearing most of the teachings that still exist
in Tibet—all the primary sources and advice from the more ancient and
more recent schools of the secret mantra approach, primarily those of the
eight great mainstream lineages of accomplishment. In coming to appreciate
the integrity of each of these traditions without any sectarian prejudice, I
have felt the lotus of my faith blossom in an unbiased way, and I am therefore unsullied by any stain of rejecting the teachings. I have taken as my
guiding principle such words as those of the omniscient Dolpo Sangye, who
said:
In all lifetimes, may I shoulder
the great responsibility of teachings.
And even if I am unable to take on that great challenge,
may I at least have concern
that the teachings might otherwise wane.
To me, these lines mean that even though I consider myself incapable
of actually benefiting the teachings, due to my hopes that their ongoing
transmission will not be interrupted, I have exerted myself greatly to request these teachings from holy masters who uphold these lineages and
have gathered all the most important texts—sources for empowerment and
instruction—in this series of volumes. In this way, I pray again and again
that henceforth those holy people who truly hold these precious teachings
in their hearts may ensure ongoing enlightened activity on a vast scale,
upholding and protecting and spreading teachings through explaining, listening to, and practicing them; for to do so will fulfill the intentions of victorious ones and their heirs.
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Colophon 177
Oṃ svasti siddhi jayantu [May all that is auspicious be
realized!]
The source of all limitless virtue and excellence, that of
conditioned existence and the peace of nirvana,
lies solely in the precious teachings of victorious ones;
and the very essence of those teachings is the Vajrayāna approach
of secret mantra,
the appearance of which is as difficult to ensure as that of the
udumvara flower.
Like the concentrated butter that is churned from milk,
this treasury of profound advice is the quintessence of the sutras
and tantras.
Deriving from the pith instructions of the tantras and
accomplished masters,
this is the unrivaled distillation of the purest precious gold,
the refined essence of the intent of victorious ones and their heirs,
[82b]
the path left by the most powerful masters among the siddhās,
the lifeblood of the hearts of hundreds of thousands of ḍākinīs,
and the most sublime splendor of all that is rare in this world.
Like a pauper who cannot recognize the value of a precious gem,
fools cannot distinguish the varieties of profound teachings,
but for those with the discerning eye of spirituality without
prejudice,
this is a great treasury of gems that brings delight.
Since I am truly lacking in the qualities found in the lives of holy
ones,
I am not worthy as the source of this sublime collection of
teachings;
rather, it has been accomplished due to my previous aspirations
and completely sincere altruistic intent
and on the strength of the compassion of my gurus, who are
buddhas.
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178 The Catalog
Group chanting, ritual music and dance, and so forth,
though pleasing to the eye, are unable to provide any lasting
support.
Even with scripture and reasoning, explanations and debates,
intellectual investigations, and belief systems,
one cannot behold the true way in which things abide, and
enlightenment remains merely an idea in the mind.
But if one has put the tradition of any of these approaches into
practice,
this will certainly bring one to the sublime state of primordial
unity in a single lifetime;
and just as a piece from a bolt of brocade is still a precious thing,
to practice to even a slight degree accomplishes something of
great purpose.
Therefore, to say nothing of the major traditions of advice and
instruction,
a consummate practice of even one of the minor traditions
will utterly uproot the vicious cycle of conditioned existence
and ensure ongoing well-being and the spontaneous
accomplishment of the two kinds of benefit.
Misappropriating the commands, broadcasting the secrets—
any errors I have committed out of my confusion
I acknowledge in the presence of my gurus and victorious ones
and their heirs.
May I be granted absolution and my ongoing experience become
pure!
Training in the footsteps of victorious ones and their heirs,
I dedicate the virtue amassed throughout the three times, as
evidenced by this completely positive undertaking,
so that the conduct of enlightenment may be completely perfected
and all beings, equal to space in their extent, may attain
enlightenment.
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Colophon 179
May the pillar of immortal life force stand utterly firm,
may we always enjoy the full bloom of the youth of well-being
free of illness,
and may our lives and our spiritual practice reach consummation
together,
so that the sublime kāya of timeless awareness, the state of
primordial unity, becomes fully evident!
Although we lack the good fortune for freedom in this lifetime,
immediately upon our passing, may the perception of a pure state
arise. [83a]
May we be miraculously reborn in a lotus in the realm of supreme
bliss,
behold a buddha’s face, and receive the sublime prophecy of our
own enlightenment!
With a firm resolve to become free of conditioned existence,
may I and all beings without exception, who are equal to space in
their extent,
arouse sublime bodhicitta where we have not yet aroused it,
and may it be stable once aroused and flourish more and more!
May doorways to rebirth in inferior states without freedom for
spiritual practice be closed;
may we gain noble working bases in higher states endowed with
seven attributes;
may we be taken into the care of authentic spiritual mentors;
and may we bring to consummation the three completely pure
higher trainings!
May obstacles not occur in our practice of the sacred Dharma;
may our goals be realized in accord with the Dharma, just as we
wish;
may we bring to consummation spiritual practice that focuses on
its quintessential purpose;
and may buddhahood, with its twofold benefit, be spontaneously
accomplished in this single lifetime!
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180 The Catalog
May we be aware of the machinations of the māras and be able to
avoid them;
may we be totally freed from the confining bonds of the eight
mundane values;
may the very foundations of our perceptions based on dualistic
confusion be destroyed;
and may we swiftly gain the ongoing state of primordial being!
May the precious teachings of victorious ones, the source of
benefit and happiness,
never wane but spread and flourish;
may the lotus feet of the sublime beings who uphold the teachings
stand firm;
and may the enlightened activities of teaching, practice, and good
works increase!
May all the limitless forms of life gain respect for the teachings;
may those who follow the teachings strive to honor the teachings;
and may the upholding, protecting, and promulgating of the
teachings
ensure that the teachings of victorious ones spread throughout all
reaches of the earth!
The three yogas, and especially the Great Perfection,
the pinnacle approach of fourfold effortless freedom—
may these teachings of the Early Translation school spread
throughout the entire world,
and may the pit of the three realms of samsara be dredged from
its depths!
Upholders of the flawless view and conduct
of the incomparable Noble Lord and of Tsongkhapa—
may the older and newer traditions of the Kadampa flourish
so that the teachings of the Sage may blossom like a summer
garden!
The oral transmission of the Glorious Protector of the Dharma630—
the instructions of the Path with the Result and so forth—
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Colophon 181
may the traditions of the masters of these secret teachings, of
Sakya, Ngor, and Tsarpa, [83b]
be a sun that shines unobscured!
A unique wellspring of siddhās in the Land of Snows
is the Kagyu lineage of the incomparable Dakpo, the four primary
and eight secondary schools, which are the current of mighty river
of the lineage of accomplishment.
May this flow without interruption, filling the world with siddhās!
With its lineage of seven successive precious masters and its vajra
verses
untainted by ordinary immature minds but resplendent with
blessings,
may the Golden Teachings of the glorious Shangpa Kagyu
cover the surface of the earth, liberating countless beings!
The Pacification of Suffering of the one father Dampa
and the Object of Severance of the one mother Lapdrön—
may these clouds of dharma, which radically cut off self-centered
fixation,
fill the vault of space, sheltering all beings in times of
degeneration!
The vital essence of the enlightened minds of powerful masters of
the ten levels of realization
is the consummate meaning of the tantras; may the two traditions
Jonang and Zhalu, the personal transmissions
of the theory and practice of the original buddha,
blaze in a hundred directions as lamps to illuminate the teachings!
If one meditates on the oral transmission of the Vajra Queen—the
stages of approach,
accomplishment, and so forth—this ensures swift attainment of
the fruition.
May all the traditions of advice that derive from this authentic
lineage
spread and flourish without waning, until the very end of
existence!
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182 The Catalog
Their appearance throughout the three times as difficult to ensure
as that of the udumvara,
the teachings of the Vajrayāna are extolled to the utmost.
Their very essence is not to be found anywhere but in this
collection,
and so may we gain an appreciation of their rare and marvelous
nature!
Trusting in the dharma as giving purpose to all connected with it,
like someone abjectly poor finding food and drink,
may we seek it with faith and put it into practice
so that something truly meaningful can result, in the short term
and ultimately!
In the universe as a whole and in this world in particular,
may all the flaws amassing in these times of degeneration subside;
may virtue, excellence, and prosperity grow as in the golden age;
and may all beings be endowed with sublime bodhicitta!
May all become worthy recipients of the supreme and profound
secrets;
may all pursue their spiritual practice with diligence, so that the
manifest realizations of the paths and levels
are perfected in their ongoing experience without any difficulty;
and may all attain the level of Vajradhara in a single lifetime!
Through this virtue may I, from lifetime to lifetime,
accomplish all the aspirations and deeds of victorious ones of the
three times and their heirs
and have the good fortune to uphold and master [84a]
the sacred Dharma of scripture and realization in its entirety!
Due to the motivation, aspiration, and power of the sublime Sage,
the quintessence of the Vajrayāna, the very core of the teachings,
arose as the glory of beings who are difficult to guide;
may there be the auspiciousness of these teachings spreading,
flourishing, and lasting long!
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Colophon 183
Due to the mighty river of nectar—the immaculate and
utterly positive lineages of accomplishment—flowing in an
uninterrupted stream across the vast surface of the earth,
may all limitless beings, wearied on the path of conditioned
existence, be relieved of the anguish of their afflicted states
and cleave to the life force of liberation, utterly stable in the
very essence of the vajra state of being.
May they engage in the uncontrived conduct ensuring that
Mahāmudrā—the supremely blissful state of sublime
primordial unity—becomes fully evident, so that the lovely
citadel of the enjoyment of space is filled.
May those who have reached the state of bliss in the empire of the
four kāyas liberate beings, who are equal to space itself in their
extent, through the deeds of buddhahood.
May the splendor of this auspiciousness always blaze!
This concludes my account of the contents of, and a brief summary of the
lineages associated with, The Treasury of Precious Instructions, which constitutes an excellent summary simply of the sources—empowerments that mature and instructions that liberate—for those teachings that definitely exist
at present in the Land of Snows, having come here as the eight great mainstream lineages of accomplishment and the more exalted among the miscellaneous methods of instruction. It was composed by me, Karma Ngawang
Yönten Gyatso Trinle Kunkhyap Palzangpo, also known as Gyalwai Se Lodrö
Tayepai De, who has entered the doorway of the teachings of both the second Buddha, Guru Padmākara, and the perfect Buddha (that is, the Karma
Kagyu); who guards the pledge to uphold the teachings of the Sage lifetime
after lifetime without sectarian bias; and who engages in the conduct of a
yogi in places of solitude with no fixed purpose. This text was completed at
Kunzang Dechen Ösel Ling, the retreat center of Śrī Devīkoti Tsadra Rinchen
Drak, the hermitage associated with Palpung Tupten Chökhorling, the great
monastic seat of the Kagyu school in the eastern region of Tibet. May virtue
and excellence flourish!
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Notes to the Translator’s Preface
1 Nyoshul Khenpo Jamyang Dorjé, A Marvelous Garland of Rare Gems: Biographies of
Masters of Awareness in the Dzogchen Lineage, trans. Richard Barron (Junction City,
CA: Padma Publishing, 2005), p. 412.
2 This collection is also known as the Treasury of the Knowable, or Treasury of
Knowledge (Tib. Shes bya mdzod). It is an encyclopedic work in several volumes,
covering virtually the entire range of subjects, both spiritual and secular, available to Kongtrul in his lifetime. A complete English translation of this Treasury in
multiple volumes has been published with the sponsorship of Tsadra Foundation.
3 Jamgön Kongtrul, The Autobiography of Jamg, trans. Richard Barron (Ithaca, NY:
Snow Lion Publications, 2003), p. 131.
4 Tib. gDams ngag mdzod (referred to in the present volume as The Treasury of
Precious Instructions).
5 Kongtrul, p. 159. Kongtrul’s commentaries to these Eight Cycles from the Sakya
school are found in volume 4 of The Treasury of Precious Instructions.
6 Ibid., p. 206.
7 Ibid., p. 207.
8 Ibid., pp. 225–26.
9 Ibid., p. 269.
10 Matthew Kapstein, “gDams ngag: Tibetan Technologies of the Self,” in Tibetan
Literature: Studies in Genre, ed. José Ignacio Cabezón and Roger Jackson (Ithaca,
NY: Snow Lion Publications, 1996), p. 275.
11 Ibid., p. 276. Kongtrul cites these verses by Prajñāraśmi in The Catalog. In his
account of his past lives, which forms part of the English translation of his autobiography, Kongtrul includes Trengpo Tertön Sherap Özer (whom he calls Sherap
Özer Drodul Lingpa, or Drodul Sherap Özer) as a key figure in the intricate interweaving of his, Kongtrul’s, previous incarnations; see Kongtrul, pp. 419–35.
Notes
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186 The Catalog
12 Kongtrul, pp. 269–70.
13 E. Gene Smith, Among Tibetan Texts: History & Literature of the Himalayan Plateau
(Boston: Wisdom Publications, 2001), p. 60.
14 Kongtrul, pp. 270–71.
15 Smith, p. 100.
16 Kongtrul, p. 271.
17 Ibid., pp. 271–72.
18 Ibid., p. 284. For a more complete discussion of Kongtrul’s retreat center and
its program of study and practice, see Jamgön Kongtrul, Jamg trans. Ngawang
Zangpo (Ithaca, NY: Snow Lion Publications, 1994).
19 Kongtrul, Autobiography, p. 272.
20 This unique situation is recounted in Machik’s Complete Explanation: Clarifying
the Meaning of Chöd, trans. Sarah Harding (Ithaca, NY: Snow Lion Publications,
2007), pp. 93–98.
21 Kongtrul, Autobiography, pp. 272–73.
22 Ibid., pp. 273–74.
23 Ibid., pp. 274.
24 The Tibetan title of this work is sGrub brgyud shing rta brgyad kyi smin grol snying
po phyogs gcig tu bsdus pa gdams ngag rin po che’i mdzod kyi thob yig baiḍūrya’i cod
pan (Crown of Rare Gems: A Record of Teachings Received from The Treasury of
Precious Instructions: A Compilation of the Quintessential Teachings That Mature
and Liberate One, from the Eight Mainstream Lineages of Accomplishment).
25 Much valuable information concerning these eight lineages of accomplishment can be gleaned from Kongtrul’s detailed discussion of them in of Jamgön
Kongtrul, The Treasury of Knowledge, Book 8, Part 4: Esoteric Instructions in an excellent translation by Sarah Harding (Ithaca, NY: Snow Lion Publications, 2007).
Much insight into the life and work of Jamgön Kongtrul and the eight lineages of
accomplishment is to be gained from Ringu Tulku’s impressive study, The Ri-Me
Philosophy of Jamgön Kongtrul the Great: A Study of the Buddhist Lineages of Tibet
(Boston: Shambhala Publications, 2006). In addition, Tsadra Foundation maintains a website devoted to The Treasury of Precious Instructions (gdamsngagmdzod.
tsadra.org/index.php/Main_Page), with a link to the complete catalog and very
informative articles.
26 For an interesting discussion of this genre, see Dan Martin, “Tables of Contents
(dKar chag)” in Tibetan Literature: Studies in Genre, ed. José Ignacio Cabezón and
Roger Jackson (Ithaca, NY: Snow Lion Publications, 1996), pp. 500–14. I thank
Sarah Harding for her suggestion of “catalog” as a far more useful translation in
the present instance.
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Notes 187
Notes to The Catalog
1 That is, India.
2 This is a reference to the Mahāyāna model of some 1,002 buddhas being destined to appear during the present aeon (measured in mythical rather than historicalterms), of whom the Buddha Śākyamuni—the “incomparable lord of the
Śākyas”—was the fourth.
3 That is, the rebirth termed that of the “precious human existence,” endowed with
eight aspects of freedom and ten kinds of opportunity that make it, among all
the alternative states of rebirth in saṁsāra, an ideal working basis for spiritual
development.
4 That is, the extreme of continued wandering in the confused state of saṁsāra and
that of mere personal escape from suffering into a state of peace. The supreme
enlightenment of the Mahāyāna approach releases one from confusion but empowers one to continue to engage in activities within saṁsāra to benefit countless
beings.
5 Although supreme enlightenment is by definition a nondual state, for the purposes of discussion one can identify factors that correspond to object and subject in
a dualistic context.
6 Another title for the text Reciting the Names of Mañjuśrī; the citation is from ch. 8,
v. 24a–b.
7 That is, the fruition state, referred to as the “path of consummation” in the model
of the five paths used in Hīnayāna and Mahāyāna teachings. “Although the actual
nature of utter lucidity that is experienced on the path of seeing remains the same
throughout the path of meditation, the ‘training’ involved lies in one’s subjective
experience of a more and more complete and authentic appreciation of the significance of this initial realization.” Jamgön Kongtrul, The Treasury of Knowledge,
Books 9 and 10: Journey and Goal, trans. Richard Barron (Ithaca, NY: Snow Lion
Publications, 2011), p. 594, n. 407.
8 That is, afflictive obscurations, cognitive obscurations, and obscurations to states
of meditative equipoise.
9 Reciting the Names of Mañjuśrī, ch. 6, v. 18a–b.
10 These are pacifying, enriching, powerful, and wrathful activities. See Kongtrul,
Journey and Goal, p. 606, n. 584.
11 The ten powers that are ensured with buddhahood are: (1) the power of knowing
what is appropriate or not, (2) the power of knowing the inevitable consequences
of actions, (3) the power of knowing the capacities of beings, (4) the power of
knowing the temperaments of beings, (5) the power of knowing the aspirations
of beings, (6) the power of knowing spiritual paths, (7) the power of all modes
of being, (8) the power of recalling former lifetimes, (9) the power of knowing
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188 The Catalog
death, transition, and rebirth, and (10) the power of knowing the state of peace.
See Kongtrul, Journey and Goal, pp. 31–34.
12 The meaning of this analogy is that the real point of spiritual practice is the
attainment of supreme enlightenment; all other spiritual attainments, however
impressive, are secondary and simply result without having to be sought as specific goals. In fact, to practice solely in order to gain these other attainments constitutes an error in motivation that will lead to spiritual pride and the potential
misuse of such attainments.
13 These are the miracles of enlightened form (such as levitation), speech (teaching
in accord with each being’s mental disposition), and mind (revealing the remedies for afflictive states).
14 The three higher trainings are those of ethical discipline, meditative stability, and
sublime intelligence. The Three Collections are those of the Vinaya (focusing on
the higher training in ethical discipline, which is the remedy for what is to be
eliminated), the Sutras (focusing on the higher training in meditative absorption,
the remedy that presents what is to be undertaken), and the Abhidharma (focusing on the higher training in sublime intelligence, the remedy that presents what
is to be understood).
15 Vasubandhu, Treasury of Abhidharma, ch. 8, v. 39a–b.
16 Maitreya, Highest Continuum, ch. 1, vv. 10c–11b.
17 That which is “corruptible” (Tib. zag bcas) is anything that produces, or is produced by, afflictive mental states and is thus subject to degeneration and productive of suffering as its result.
18 That is, no residual traces of the mind-body aggregates. Kongtrul, Journey and
Goal, p. 287 and p. 612, n. 669.
19 This description is based on the etymology of the Tibetan term mya ngan las
’das pa—literally, the transcendence (’das pa) of sorrow (mya ngan), which is the
equivalent of the Sanskrit term nirvāṇa, which literally means “extinction” (as of
a candle flame).
20 For Kongtrul’s treatment of the model of the five paths in the dialectical approach, see Kongtrul, Journey and Goal, pp. 60–127.
21 The Dharma as scripture comprises the twelve branches of the Buddha’s excellent
speech as they are explained in The Major Commentary on ‘The Eight Thousand
Stanzas’:
The categories of general discourses, discourses in verse, prophecies,
didactic verses, aphorisms, morally instructive biographies,
historical accounts, ethical directives,
most extensive teachings, accounts of the Buddha’s previous lives,
teachings that define phenomena, and accounts of the marvelous
qualities of enlightenment:
thus, these twelve
are the twelve branches of the Buddha’s excellent speech.
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Notes 189
 Longchen Rabjam, The Precious Treasury of Philosophical Systems, trans. Richard
Barron (Junction City, CA: Padma Publishing, 2007), p. 30.
These twelve branches are subdivisions of the “Three Repositories,” the three
primary categories of the Buddha’s teachings:
 By thus collecting the twelve branches of the Buddha’s excellent speech
and grouping them into these Three Compilations, they ensured that they
would not disappear. The Minor Scriptural Transmissions states:
The summer after the Teacher’s nirvana,
in the Cave of Secrets at Rajagriha,
the provisions for the five hundred arhats assembled there
were furnished by Ajatashatru, and the Three Compilations were
codified.
The categories of general discourses, discourses in verse,
prophecies, didactic verses,
and aphorisms: these five were included in the compilation of
Sutra.
The categories of ethical directives, morally instructive
biographies,
the works called historical accounts,
and the accounts of the Buddha’s previous lives: these four were
included in the compilation of Vinaya.
The categories of the most extensive teachings, accounts of the
marvelous qualities of enlightenment,
and teachings that define phenomena: these three were included
in the compilation of Abhidharma.
It is held that the compilation of Sutra was undertaken by Ananda,
that of Vinaya by Upali, and that of Abhidharma by the elder
Mahakashyapa.
 Ibid., p. 25.
22 Elsewhere Kongtrul cites the first two lines of this passage as being from a source
he identifies as the Discourse Requested by the Child of the Gods (Lha’i bus zhus pa’i
mdo). Jamgon Kongtrul, The Treasury of Knowledge, Books 2, 3, and 4: Buddhism’s
Journey to Tibet, trans. Ngawang Zangpo (Ithaca, NY: Snow Lion Publications,
2010), p. 122.
23 The phrase “spoken in an excellent manner” (Skt. subhāṣita; Tib. legs par gsungs
pa) is defined as referring to the Dharma being excellent owing to having been
taught:
1. after the Buddha’s attainment of complete enlightenment;
2. by taking into account the welfare of beings;
3. continuously, not from time to time;
4. in a complete manner, without omission or concealment;
5. in a variety of ways that accommodate the individual needs of beings;
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190 The Catalog
6. with the five melodious attributes of enlightened speech (that is, profound
like thunder, pleasing to hear, arousing joy in the mind, bringing clarity and understanding, and being appropriate and in no way discordant);
7. so that a single exposition by the Buddha was understood by all who listened, regardless of their proximity or distance;
8. so that it delineates a spiritual path that avoids dualistic extremes of nihilism or naive realism;
9. in a timely manner, to aspirants who were spiritually mature; and
10. with the voice of the Buddha, endowed with sixty melodious attributes.
 This definition was given by the Indian master Vasubandhu and cited by the
Tibetan teacher Butön Rinchen Drup (1290–1364), among others. See Bu Ston,
Jewellery of Scripture, trans. E. Obermiller (New Delhi: Paljor Publications, 2000),
pp. 29–30.
24 That is, the condition or circumstance that has a dominant influence on the outcome of a process of causation.
25 Kongtrul’s classification is based in large part on that of Butön Rinchen Drup’s
history.
26 According to the well-known interpretation of the ordinary Maha-yana,
in the excellent place of Varanasi, on excellent occasions, the excellent
teacher Shakyamuni spoke to an excellent retinue made up of the five
noble ones and eighty thousand gods, teaching the excellent dharma—the
first cycle of the Buddha’s words, the various teachings pertaining to the
four truths; this he did between the ages of thirty-six and forty-two. He
began by teaching principally the training in discipline, what came to be
known as the compilation of Vinaya. The ethical codes of Vinaya contain
extensive overviews that classify actions according to their nature or their
relation to formal precepts. The discourses of Vinaya concern the stages
of meditative absorption and the celibate way of life undertaken in yogic
practice. The further teachings of Vinaya give extensive, detailed explanations and analyses of these topics.
Then, at the excellent place of Vulture Peak, the excellent teacher
Shakyamuni spoke to several excellent retinues. Among the four relatively
ordinary retinues were about five thousand arhats, including Shariputra
and Maudgalyayana; about five hundred nuns, including Shakyamuni ’s
stepmother, Prajapati; and groups of laypeople, including the householder
Anathapindaka and the laywoman Sagama. As well, there were enormous
numbers of gods, nagas, demigods, and gandharvas. The extraordinary
retinue was made up of an enormous number of bodhisattvas—including Bhadrapala, Ratnasambhava, and Jaladatta—who had truly attained
great levels of realization. On excellent occasions, he taught these retinues the excellent dharma—the intermediate cycle of the Buddha’s words,
the various teachings pertaining to the characterization of phenomena as
nonexistent; this he did between the ages of forty-three and seventy-two.
He taught principally the training in mind, what came to be known as the
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Notes 191
compilation of Sutra. The ethical codes of Sutra classify the precepts of the
bodhisattva vow. The discourses of Sutra discuss meditative absorption
in profound and extensive ways. The further teachings of Sutra analyze
related topics—spiritual levels and paths, powers of recall, and meditative
absorption—in great detail.
Then, in excellent places—not any one place—such as the human
world and the abodes of gods and nagas, on excellent occasions, the excellent teacher Shakyamuni spoke to an excellent retinue of innumerable
monks, nuns, gods, nagas, bodhisattvas, and others, teaching the excellent
dharma—the final cycle of the Buddha’s words, the various teachings pertaining to definitive truth; this he did between the ages of seventy‑three
and eighty-two. He taught principally the training in sublime knowing,
what came to be known as the compilation of Abhidharma. The ethical
codes of Abhidharma have to do with taming the afflictive states in ways
that are easy to implement and involve little hardship. The discourses of
Abhidharma discuss the vast range of techniques for engaging in the experience of suchness. The further teachings of Abhidharma analyze in great
detail the mind-body aggregates, the fields of experience, the components
of perception, the controlling factors, consciousness, and tathagatagarbha
(the innately, totally pure “buddha nature”) and discuss related topics. As
the sutra The Seven Hundred Stanzas states:
The Sage taught the collections of the dharma thoroughly to
benefit beings.
In stages, at various places and times,
the Buddha imparted his teachings in melodious tones. . . .
According to the extraordinary interpretation, in terms of the intelligence of those to be guided, for those whose karma allowed them to
comprehend the teachings gradually, it seemed that the Buddha taught
in three successive cycles. For those whose intelligence enabled them to
comprehend everything all at once, he seemed to teach, in its entirety and
on a single occasion, everything that needed to be taught. According to
the sutra The Majestic Array of Qualities:
Without saying anything at all,
I manifest to beings in infinite and pervasive ways.
When there are those who sincerely wish to comprehend in a
gradual way,
that is what occurs for all of them.
For those who comprehend all at once,
the varieties of spiritual teachings manifest in their entirety.
Such is the great quality of enlightened speech—
to fulfill beings’ hopes just as they wish.
Some masters hold exclusively that the three cycles were taught all at
once, while others maintain that they were taught in stages. Both points
of view amount to nothing more than ignorance of the significance unInterior_DNZ_Catalog_12_03_13.indd 191 3/18/13 3:55 PM
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derlying the distinction between the ordinary and extraordinary interpretations, which is based on the acumen of individual beings.
 Longchen Rabjam, Precious Treasury, pp. 15–17.
27 For a discussion of the two levels of truth, see Jamgon Kongtrul, The Treasury
of Knowledge, Books 7 and 8: Fundamentals of Buddhist Study and Practice, trans.
Richard Barron (Ithaca, NY: Snow Lion Publications, 2013), pp. 91–112.
28 That is, the Vinaya, the Sutras, and the Abhidharma. See note 14 above.
29 If we analyze the Buddha’s words with respect to the governing condition, we find that there are three kinds of teachings: those communicated directly by buddhas, those that came about through blessings, and
those that came about through permission being granted. . . . Teachings
of the first kind were communicated directly by the transcendent and
accomplished conqueror Vajradhara in Akanishtha and by other buddhas
in other realms. The tantras of enlightened form were taught in the pure
realm of Ghanavyuha, and the teacher was Vairochana. The tantras of enlightened speech were taught in Sukhavati by the teacher Amitabha. The
abode of the tantras of enlightened mind was Abhirati, and the teacher
was Akshobhya. The tantras of the qualities of enlightenment were taught
in Ratnapurna by the teacher Ratnasambhava. The tantras of enlightened
activity were taught in Sukarmasiddhi by Amoghasiddhi. The retinues
consisted of countless buddhas, bodhisattvas, gatherings of dakinis, and
others. Moreover, the teachings given by these five teachers in these five
pure realms came about through the display of the single wholly positive
state, Samantabhadra, the embodiment of which is the heruka Vajradhara;
they manifested in these ways according to the requirements of specific
situations. Similarly, abodes such as “the bhaga of the vajra queen” have
the same nature as Akanishtha and these other realms. These, then, are
the teachers and the abodes of the sambhogakaya teachings.
Regarding the nirmanakaya teachings, in separate locations the transcendent and accomplished conqueror Shakyamuni communicated these
teachings in the midst of a retinue, his enlightened speech manifesting
with sixty melodious qualities. . . . The following are examples of the
Buddha’s words that came about through blessings:
1. The Buddha’s words that came about through the blessings of enlightened form, as when the Buddha placed his hand on the head of
Vajragarbha and blessed him, so that Vajragarbha had the confidence to
explain the sutra The Ten Spiritual Levels as a discourse in response to a
request by Vimuktachandra.
2. The Buddha’s words that came about through the blessings of enlightened speech, as when the Buddha instructed Manjushri, “Relieve the
guilt of Ajatashatru,” after which Manjushri taught the sutra Relieving the
Guilt of Ajatashatru.
3. The Buddha’s words that came about through the blessings of enlightened mind, as when the Transcendent and Accomplished Conqueror
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rested in the meditative absorption of profound perception, thus blessing Shariputra and Avalokiteshvara so that The Heart Essence of Sublime
Knowing was communicated.
4. The Buddha’s words that came about through the blessings of the
spontaneously present qualities and activity of enlightenment, as described in the introduction to The Hundred Thousand Stanzas, when the
Tathagata’s form appeared from an effulgence of light and taught the
dharma. Other examples include the melodious sound of teachings issuing
from mountains, trees, birds, lotuses, drums, and so forth. The Explanatory
Essays states:
Through the blessings of this Teacher,
teachings came even from birds, pieces of wood, pebbles,
lotuses, wish-granting trees,
and powerful drums.
Because they arose from the blessings of the Victorious One,
these teachings are held to be “the Buddha’s words.”
 According to Aralli:
Although they came from mountains, pebbles, pieces of wood,
lotuses, wish-granting trees,
and powerful drums,
because they arose from the blessings of the Victorious One,
these teachings are held to be “the Buddha’s words.”
Similarly, teachings given by any shravakas who were moved to speak
by the Buddha’s blessings, and those given by men, women, boys, girls,
and others who were influenced by the Buddha’s supreme enlightened activity, were all included in the Buddha’s words as well. The Compendium
states:
Whatever teachings were given by any shravakas who were
followers of the Victorious One—
teachings that were explained and expressed with understanding
and then gave rise to sublime and exalted bliss and the attainment
of their fruition—
they all came about through the influence of the spiritual being,
the Tathagata.
Why, you ask? Because whatever the methods taught by the
Victorious One,
the excellent people who were his students first trained in them
and, having gained direct experience, instructed others in such
training, just as the Buddha intended.
This was ensured by the Buddha’s influence, not by their own
powers.
It can thus be seen from this presentation how sections of the sutras
and tantras in which the enlightened speech of the Buddha himself is
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interspersed with the words of others are nevertheless considered the
Buddha’s words. . . .
An example of the Buddha’s words that came about through permission
being granted can be found in the sutra Passing into Nirvana, in which the
Buddha says:
O Ananda, when I have completely passed into nirvana and the
teachings are being compiled, introduce them with “Thus have I
heard. On one occasion . . .”; insert connective narrative throughout the text; and conclude with the phrase “All unreservedly
praised what was spoken by the Transcendent and Accomplished
Conqueror.” Compile them in this way.
 Longchen Rabjam, Precious Treasury, pp. 31–32.
30 That is, meditative stability.
31 The foregoing is a gloss on a standard etymological explanation in the Tibetan
tradition of the Sanskrit term śāstra (Tib. bstan bcos), deriving from the two
Sanskrit roots śās (to correct) and trai (to protect).
32 the shastras have been assigned to the individual categories of Vinaya,
Sutra, Abhidharma, and the secret mantra approach. They are, moreover,
devoid of the six flaws found in non-Buddhist treatises and have three
qualities that are characteristically Buddhist. The Definitive Conclusion on
the Levels of Realization Resulting from Hearing Teachings states:
Neither meaningless nor erroneous, but endowed with meaning;
neither merely theoretical nor contentious, but concerned with
spiritual practice;
advocating neither deceit nor lack of compassion, but the
elimination of suffering:
Buddhist shastras are held to be devoid of these six flaws and to
have these three positive qualities.
 To elaborate, treatises that are not ultimately meaningful are works like
the four Vedas. Treatises that are erroneous maintain that freedom can
be attained through such philosophical views as realism and nihilism.
Treatises that are merely theoretical are works on poetics and the like.
Those that are contentious are works of logic and so forth. Those that advocate deceit are works on military strategy and related subjects. Treatises
that advocate a lack of compassion are those that profess, for example,
that the sacrifice of cattle is spiritual practice, and thus are harmful to
oneself and others. Treatises found in Buddhist traditions are devoid of
these six negative qualities and instead have three positive ones, for they
discuss the important topic of bringing about happiness in the short term
and freedom ultimately, as well as the attainment of enlightenment and
the complete elimination of the suffering of samsara.
 Longchen Rabjam, Precious Treasury, pp. 38–39.
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33 For a discussion of these seven attributes, see Kongtrul, Journey and Goal, pp.
375–76.
34 For example, when the Buddha Śākyamuni taught the Kālacakra Tantra.
35 a naturally present, pure nirmanakaya realm, also called Akanishtha. It is
called “naturally present” because it manifests effortlessly in the perceptions of all who experience it; it is not, however, considered “awareness’s
own manifestation,” being rather a state that manifests in response to
other beings’ perceptions. This realm, which consists of light, is accessible
to spiritually advanced bodhisattvas and to highly realized yogins of the
Vajrayana approach. It is above the seventeenth, and highest, level of the
realm of form in samsara, and so is often grouped with the form realm
(and referred to as “Akanishtha in the realm of form”), but in fact is not
considered to be part of samsara. It is often mistaken for the Akanishtha
that is the fifth of the five immaculate abodes of the form realm within
samsara (and thus the highest of the seventeen levels of the form realm).
However, as Longchenpa notes in The Dragon’s Roar of Pure Melody: An
Overview of the Significance of the Mantra Approach, the latter Akanishtha
cannot be the one intended in this case, because according to this interpretation one cannot awaken to buddhahood within samsara. Even
though Shakyamuni awakened to buddhahood at Bodh Gaya, the actual
site, known as Bodhimanda, which is much subtler, is not considered to
be part of samsara. And, of course, Longchenpa states that in awakening
to buddhahood at Bodh Gaya, Shakyamuni did so only “in the manner of
one awakening” (i.e., he seemed to undergo a process of awakening in
order to provide others with an example, not because he himself needed
to undergo it).
 Longchen Rabjam, Precious Treasury, pp. 391–92, n. 17.
36 Tuṣita is a heaven among the gods of the realm of desire, where the bodhisattva
resides who will take rebirth as the next buddha of this aeon; the bodhisattva
Śvetaketu took rebirth as the prince Siddhārtha and awakened to buddhahood
as Śākyamuni, and the bodhisattva Nāthat resides there now until taking rebirth
among humans as Ajita and awakening to buddhahood as the buddha Maitreya
in the distant future.
37 Śrīdhānyakaṭaka was a stupa in an area (near the modern-day town of Amaravati
in Andhra Pradesh) that was a major center of learning in the Indian Buddhist
tradition from the third century BCE until the twelfth century CE. Tradition holds
that the Buddha, manifesting as the deity Kālacakra, taught the cycle of the Wheel
of Time at the site on which this stupa was later built by the Indian Buddhist king
Aśoka.
38 In the Vajrayāna teachings, Guhyapati (Lord of the Secret Approach) is considered a form of the bodhisattva Vajrapāṇi responsible primarily for codifying the
tantras.
39 That is, Tibet.
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40 The Nyingma school uses a model of nine spiritual approaches, divided into three
groups of three. The first three include the Hīnayāna and Mahāyāna approaches
of the śrāvaka, pratyekabuddha, and bodhisattva; the second group of six concerns the outer levels of tantra (kriyā, upa, and yoga); the final group of three is
that of the mahāyoga, anuyoga, and atiyoga approaches.
41 Vasubandhu, The Treasury of Abhidharma, ch. 8, v. 39cd. The entire verse reads:
The sacred Dharma of the Teacher has two aspects,
epitomized by scripture and realization.
It is this and this alone that is to be upheld,
discussed, and put into practice.
42 According to Longchen Rabjam, the “six ornaments” are Nāgārjuna, Asaṅga,
Vasubandhu, Dignāga, Dharmakīrti, and Gunaprabha. Longchen Rabjam, Precious
Treasury, p. 37. In other sources, Gunaprabha is omitted and Āryadeva added.
43 That is, Śāntideva and Candragomin.
44 In this work, Kongtrul uses the less-common variant spellings “Telopa,” “Tailopa,”
and “Tillipa”; for the sake of consistency, I have used the more familiar form
“Tilopa” throughout.
45 The “ten great pillars upholding the lineages of exegesis”(Tib. bshad brgyud ’degs
pa’i ka chen bcu) were masters whose activities as scholars and authors contributed to the founding of various traditions of Tibetan Buddhism: (1) Tönmi
Sambhota (minister to the Tibetan king Songtsen Gampo in the seventh century,
who journeyed to India to study Sanskrit and is credited with having standardized the script for the Tibetan language); the Nyingma translators (2) Bairotsana,
(3) Kawa Paltsek, (4) Chokro Luyi Gyaltsen, and (5) Zhang Yeshe De in the
eighth century; the lay tantric master (6) Nupchen Sangye Yeshe; the Sarma
translators (7) Rinchen Zangpo and (8) Ngok Lotsāwa Lekpai Sherap; the founder of the Sakya school, (9) Sachen Kunga Nyingpo; and (10) Butön Rinchendrup,
who was responsible for editing the original version of the Kangyur in the fourteenth century.
46 This is one of the Prajñāpāramitā sutras.
47 Vasubandhu, The Treasury of Abhidharma, ch. 6, v. 5ab.
48 Kongtrul refers to these elsewhere as the 108 Instructions of the Jonang tradition.
49 Heaped Jewels, ch. 5, ll. 135–43.
50 Maitreya, Ornament of the Sutras, ch. 17, v. 39c.
51 A variant form of Indrabhūti.
52 Their full names were Khutön Tsöndru Yungdrung, Ngok Lekpai Sherap, and
Dromtön Gyalwai Jungne.
53 The bodhisattvas of the three families are Mañjuśrī, embodying the “family,” or
principle, of enlightened form; Avalokiteśvara, that of enlightened speech; and
Vajrapāṇi, that of enlightened mind.
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54 That is, Langri Tangpa Dorje Senge and Sharawa Yönten Drak.
55 That is, Virūpa.
56 Virūpa is the correct Sanskrit name; “Birwapa” is the Tibetan corruption of the
pronunciation of “Virūpa.”
57 In this context, the primary sources are the three tantras of the Hevajra cycle; the
termpith instructions refers to the Lamdre teachings.
58 Also known as Sekar Chuwa.
59 That is, Machik Zhama and her brother.
60 Pakmo Drupa received the teachings from Sachen Kunga Nyingpo, Chegom from
one of Sachen’s students; the later sons were Sachen’s own sons, Sönam Tsemo
and Drakpa Gyaltsen.
61 Tib. tshogs bshad.
62 That is, Jamyang Khyentse Wangchuk and Mangtö Ludrup Gyatso.
63 Tib. slob bshad.
64 Also titled Esoteric Instructions on the Noble Perfection of Wisdom.
65 Machik’s son Tönyön Samdrup himself had a son called Palchen Tsedang. Father
and son practiced together in retreat at a place called Shangpo Gang, from which
the name of the tradition derives.
66 The extensive lineage (Tib. ring brgyud) came down from Machik’s daughters
and was eventually received by Gyaltang Samten Özer, who was more famously
known as Tangtong Gyalpo. He also received a more direct lineage (Tib. nye
brgyud) when Machik appeared to him in a vision.
67 “the Kālacakra tantra was first taught by the Buddha himself in the form of the
deity Kālacakra. The initial teaching was given in south India in the sacred place
of Dhānyakaṭaka.…Prime among the audience of thousands of bodhisattvas and
celestial beings was King Sucandra of Shambhala, a fabulous kingdom somewhere on this earth where the Kālacakra teachings were held and propagated
until their appearance in India in the tenth or eleventh century c.e.
“Sucandra, a manifestation of the bodhisattva Vajrapāṇi, returned to
Shambhala and wrote down the teachings in twelve thousand verses. This was
the Root Kālacakra Tantra and was known as the Supreme Original Buddha. From
then on he taught the tantra to the inhabitants of Shambhala until his death.
The lineage was taken up by his descendants and royal successors, who continued his work of spreading the Root Tantra.” Khedrup Norsang Gyatso, Ornament
of Stainless Light: An Exposition of the Kalachakra Tantra (Boston: Wisdom Publications, 2001), pp. 1–2.
68 This refers to three texts: Stainless Light, a commentary on Kālacakra by Puṇḍarīka;
Commentary on the Concise Meaning of the Hevajra Tantra by Vajragarbha; and a
commentary on the Cakrasaṃvara by the master Vajrapāṇi.
69 Naturally Arising Awareness, ch. 8, ll. 98–103.
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70 The two Ornaments are the Ornament of Manifest Realization (Skt. Abhisamayālaṃkāra)
and the Ornament of the Mahāyāna Sutras (Mahāyānasūtrālaṃkāra), both by
Maitreya. The Categories of the Levels are three texts by Asaṅga: Levels of the
Bodhisattva (Skt. Bodhisattvabhūmi), Levels of the Śrāvaka (Skt. Śrāvakabhūmi), and
Levels of Yogic Practitioners (Skt. Yogacaryābhūmi).
71 That is, the Hevajra Tantra (also known as the Two Sections), the Vajra Pavilion,
and the Well-Sealed Locket.
72 That is, the Vajra Lines.
73 That is, the Vajra Lines.
74 That is, the existing situation within which the spiritual path begins.
75 A variant of the name Nāropa.
76 The literal Tibetan idiom means “entering the city” (grong ’jug).
77 The practice of transferring one’s consciousness into the body of another being is
said to have been practiced in the past, but not in modern times. Perhaps the most
famous example of its use was when Darma Dode, son of the Kagyu master Marpa
the Translator, was fatally injured by falling from his horse. Marpa revived his
dying son and taught him this method, whereby Darma Dode was able to transfer
his consciousness into the body of a dead pigeon that flew to India and then was
reborn as the master Tepupa, who taught Milarepa’s student Rechungpa.
78 That is, Atīśa.
79 The Five Principles of Mahāmudrā are the motivation of bodhicitta, deity yoga,
devotion, meditation on the nature of mind, and dedication of the virtue of one’s
spiritual practice to the benefit of all beings.
80 A variant name for Niguma.
81 That is, physical, verbal, and mental.
82 This is a line from the Heart Sutra.
83 “Sanskrit vowels and consonants” and “inconceivable secret means” are possibly
references to texts bearing those titles.
84 This is the period when Buddhism first came from India to Tibet, beginning with
the reign of the legendary first king of Tibet, Nyatri Tsenpo, and ending in the
mid ninth century when Langdarma attempted to eradicate Buddhism.
85 sGyu ’phrul drwa ba’i lam rnam par bshad pa chung ngu, vol. 1, pp. 1–15.
86 Man ngag lta ba’i phreng ba, vol. 1, pp. 17–27.
87 That is, Guru Rinpoche Padmākara.
88 Man ngag lta ba’i phreng ba’i tshig don gyi ’grel zin mdor bsdus pa zab don pad tshal
’byed pa’i nyi ’od, vol. 1, pp. 29–84.
89 Ma mo gsang ba las kyi thig le, vol. 1, pp. 85–94.
90 That is, Longchenpa. dPal rdo rje sems dpa’ sgyu ’phrul drwa ba’i grol byed lam gyi
snying po’i don khrid, vol. 1, pp. 95–104.
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91 bDe ba gsal mdzad kyi rnal ’byor bzhi rim. As Kongtrul notes below in his discussion
of the lineages through which the teachings in The Treasury of Precious Instructions
were transmitted, this text was to have been included at the behest of his guru,
Jamyang Khyentse Wangpo, but the text was unavailable. There is a reference
in the Blue Annals, 159, to a master of the anuyoga lineage named Dewa Saldze.
The expanded version of the Nyingma Kama collection (rNying ma bka’ ma shin
tu rgyas pa), published in 120 volumes in 1999 by Khenpo Jamyang of Katok
Monastery, contains a mahāyoga text attributed to “master Durtrö Dewa Saldze”:
dPe chung rang gnas, vol. 51 (Zhu) pp. 125–44.
92 ’Dus pa chen po mdo’i ngang sgom gyi khrid rim khol phyung du bkod pa shel dkar
phreng mdzes, vol. 1, pp. 105–45.
93 Na rag dong sprugs kyi khrid yig zab lam snang byed, vol. 1, pp. 147–61.
94 rDzogs pa chen po byang chub sems kun byed rgyal po’i rgyud kyi dum bu (Kun byed
rgyal po’i rgyud las le’u so bdun pa khol phyungs mchan bcas), vol. 1, pp. 163–71.
Although Kongtrul refers only to chapter 37 in the catalog, the extract from the
All-Creating Monarch found in volume 1 of The Treasury of Precious Instructions
contains chapters 5, 35, and 37.
95 Sems sde bco brgyad kyi dgongs pa rig ’dzin rnams kyis rdo rje’i glu bzhengs pa,
vol. 1, pp. 171–81. The text of the catalog reads, in error, “eighteen masters of
the Category of Mind” (sems sde’i slob dpon bco brgyad), but the colophon to the
text itself (vol. 1, p. 181, l. 23) refers to “vajra songs sung by masters of awareness that distill the essence of the enlightened intent of the eighteen texts of the
Category of Mind.”
96 rDzogs pa chen po sems sde spyi’i snying po’i bstan bcos byang chub sems bsgom pa
rdo la gser zhun, vol. 1, pp. 181–90. These first three titles are collected under one
title (rDzogs pa chen po’i sems sde’i rgyud lung gi rtsa ba gces par btus pa rnams), vol.
1, pp. 163–90. This text has also been translated by Namkhai Norbu and Kennard
Lipman as Primordial Experience: An Introduction to rDzogs-chen Meditation (Boston:
Shambhala Publications, 2001).
97 g.Yung ston rdo rje dpal bzang po’i yig cha lags / sems sde ma bu bco brgyad kyi
dgongs pa ngo sprad pa’i thabs rig pa rtsal gyi dbang bco brgyad bskur ba’i chog khrigs
bla ma’i zhal gdams, vol. 1, pp. 191–247.
98 Byang chub kyi sems kun byed rgyal po’i don khrid rin chen gru bo, vol. 1, pp. 249–
74. This text has also been translated by Kennard Lipman and Merrill Peterson as
You Are the Eyes of the World, 2nd ed. (Ithaca, NY: Snow Lion Publications, 2011).
99 rDzogs chen sems sde’i khrid yig / Nyang lugs, vol. 1, pp. 275–300.
100 rDzogs chen sems sde brgyud pa’i gsol ’debs byin rlabs kyi dga’ ston, vol. 1, pp. 301–9.
101 sLob dpon dga’ rab rdo rje nas brgyud pa’i rdzogs pa chen po sems sde’i pra khrid kyi
man ngag / rDzogs pa chen po sems sde khams lugs, vol. 1, pp. 311–61.
102 sNyan brgyud rin po che’i khrid kyi man ngag mkha’ dbyings snying po’i bde khrid /
rDzogs pa chen po sems sde a ro lugs, vol. 1, pp. 363–78.
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103 kLong chen rab ’byams chen po’i rgyud kyi snying po le’u bzhi pa khol phyungs mchan
can, vol. 1, pp. 379–84.
104 rDzogs pa chen po klong sde rdo rje zam pa’i man ngag gi gzhung zhal gdams dang bcas
pa, vol. 1, pp. 384–86.
105 Zam chung bsdus pa thun gcig ma, vol. 1, pp. 386–87.
106 bKa’ brgyud rin po che’i nyams kyi phreng ba, vol. 1, pp. 387–92.
107 Byang chub sems kyi phan yon dpe drug gis mtshon na mgur bzhengs pa / zhal gdams
rin po che’i phreng ba, vol. 1, pp. 392–93. These first five titles are collected under
one title: rDzogs pa chen po’i klong sde’i rgyud lung gi rtsa ba gces par btus pa rnams,
vol. 1, pp. 379–93.
108 kLong sde rdo rje zam pa las sgom tshul bla ma’i byin rlabs rgyas pa’i cho ga khrigs su
bkod pa ye shes chu rgyun, vol. 1. pp. 395–415.
109 rDzogs pa chen po klong sde’i snyan brgyud rin po che rdo rje zam pa’i sgom khrid kyi
lag len / ’O la jo sras kyi bcud rgya sgom gyi snod du blugs pa, vol. 1, pp. 417–39.
Chenga Chökyi Drakpa, also known as Chödrak Yeshe, was the fourth Zhamar
incarnation of the Karma Kagyu school. This title includes a short appended text,
the lineage of which Kongtrul mentions below—that is, a supplication to the
lineage of the Vajra Bridge cycle of the Category of Expanse, by Minling Terchen
Gyurme Dorje.
As well, Kongtrul’s catalog omits mention of a final text in the section on the
Category of Expanse, that is, Ocean of Timeless Awareness, a clear arrangement of
yoga of four spiritual practices and the activity ritual for Ngönzok Gyalpo, from
the Vajra Bridge cycle of the Category of Expanse (kLong sde rdo rje zam pa las /
nyams len bzhi’i rnal ’byor dang he ru ka mngon rdzogs rgyal po’i phrin las gsal bar
bkod pa ye shes rgya mtsho), vol. 1, pp. 441–77; the lineage of this text is discussed
later in the catalog.
110 ’Od gsal rdzogs pa chen po man ngag sde’i gnad kyi bcud phur sangs rgyas kyi ’das rjes
gsum, vol. 2, pp. 1–15.
111 dGa’ ldan.
112 gSang rol.
113 Bya rgod rir babs pa.
114 ’Od gsal snang ba’i rgyan.
115 Tshig gsum gnad brdegs.
116 sGom nyams drug pa.
117 gZer bu bdun pa.
118 bZhag thabs bzhi pa.
119 sPros bcas kyi dbang chog tshangs pa’i drva ba, vol. 2, pp. 17–34.
120 dKyil ’khor spros bcas ming gi rim pa gsal bar byed pa, vol. 2, pp. 35–38.
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121 Maṇḍal ’bul ba’i cho ga tshogs gnyis sprin tshogs. Although Kongtrul lists this text in
the catalog, the text itself is not included in either the 1981 Paro edition or the
1999 Shechen Publications edition. It is found in the Innermost Drop of the Guru
cycle (bLa ma yang tig, vol. 1 (E), pp. 106–66).
122 sPros med kyi dbang chog rin po che’i drva ba, vol. 2, pp. 39–57.
123 gNad yig bum pa’i brda don, vol. 2, pp. 59–61.
124 Byin rlabs sprin phung ye shes ’bebs pa, vol. 2, pp. 57–59. The order of this and the
preceding text is the reverse in the catalog from that found in the second volume
of The Treasury itself.
125 Shin tu spros med kyi dbang chog padma’i drva ba, vol. 2, pp. 63–79.
126 gLing bzhi rgyan gyi mandala, vol. 2, pp. 81–86.
127 Rab tu spros med kyi dbang chog ’od kyi drva ba, vol. 2, pp. 87–99.
128 lNga tshan lnga’i maṇḍal ’bul ba’i cho ga yid bzhin drva ba, vol. 2, pp. 101–102.
129 Tshogs mchod kyi rim pa yid bzhin rgya mtsho, vol. 2, pp. 103–13.
130 rDzogs pa chen po gsang ba snying thig ma bu’i bka’ srol chu bo gnyis ’dus kyi khrid
yig dri med zhal lung, vol. 2, pp. 115–231.
131 gSang skor gyi dbang gi lag len gsal ba’i sgron me, vol. 2, pp. 233–46.
132 mChog gsang lam khrid chen mo, vol. 2, pp. 247–55.
133 That is, Padmākara. Pad lugs mkha’ ’gro yang tig khrid yig rin chen gser phreng.
This work by Longchen Rapjam is found in volume 1 (Oṃ), pp. 322–94, of the
Mkha’ ’gro yang tig collection. It is not contained in the available editions of The
Treasury of Precious Instructions. Instead, both editions contain at this point a text
by Padmākara entitled Phyi chos mdo sngags thun ming gi lam rim rin chen spungs
pa, vol. 2, pp. 257–83.
134 rDzogs pa chen po sems nyid ngal gso’i gnas gsum dge ba gsum gyi don khrid byang
chub lam bzang, vol. 2. pp. 285–369. An additional text, not mentioned in the
catalog, is included in both editions of The Treasury of Precious Instructions: Sems
nyid rang grol gyi gsol ’debs, vol. 2, pp. 371–74.
135 rDzogs pa chen po sems nyid rang grol gyi lam rim snying po’i don khrid, vol. 2, pp.
375–93.
136 rDzogs pa chen po chos nyid rang grol, vol. 2, pp. 395–411.
137 rDzogs pa chen po mnyam nyid rang grol, vol. 2, pp. 413–36.
138 rDzogs pa chen po man ngag snying thig gi bla ma brgyud pa’i rim pa mchod pa’i cho
ga kun bzang rnam par rol pa’i rgyan, vol. 2, pp. 437–77.
139 The Tibetan term (rjes gnang) refers to a concise form of empowerment ritual.
140 bKa’ srung e ka dzā ṭi sde bdun gyi rjes gnang, vol. 2, pp. 479–97.
141 Theg pa chen po’i lam gyi rim pa’i gzhung byang chub lam gyi sgron ma, vol. 3, pp.
1–8. This text, which is the source for the branch based on primary sources, is
combined in volume 3 of The Treasury of Precious Instructions with the two texts
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202 The Catalog
that are, respectively, the sources for the branches based on spiritual advice and
pith instructions and that are not mentioned at this point in Kongtrul’s catalog:
Source Verses for the Seven Points of Mental Training in the Mahāyāna Approach
(Theg pa chen po’i gdams ngag blo sbyong don bdun ma’i rtsa ba), which includes an
interlinear structural analysis, vol. 3, pp. 8–11; and A Bodhisattva’s Garlands of
Gems: Source Verses for the Precious Volumes of the Kadampa Pith Instructions in the
Mahāyāna Approach (Theg pa chen po’i man ngag bka’ gdams glegs bam rin po che’i
rtsa thig byang chub sems dpa’i nor bu’i ’phreng ba), vol. 3, pp. 11–14.
142 Byang chub lam gyi sgron ma’i ’grel pa snying por bsdus pa byang chub lam gyi snang
ba rab tu gsal ba, vol. 3, pp. 15–61.
143 This text is not contained in the available editions of The Treasury of Precious
Instructions.
144 rGyal ba’i bstan pa la ’jug pa’i rim pa skyes bu gsum gyi man ngag gi khrid yig bdud
rtsi’i nying khu, vol. 3, pp. 181–273.
145 That is, Tsongkhapa. Byang chub lam gyi rim pa’i nyams len bsdus don gyi tshigs su
bcad pa, vol. 3, pp. 63–69.
146 Byin rlabs nye brgyud kyi gsol ’debs dngos grub snye ma, vol. 3, pp. 71–72.
147 Byang chub lam gyi rim pa’i khrid gser gyi yang zhun, vol. 3, pp. 73–110.
148 Byang chub lam gyi rim pa’i khrid yig thams cad mkhyen par bgrod pa’i bde lam, vol.
3, pp. 111–60. In his catalog, Kongtrul gives the abbreviated title of this work as
Blissful Path to Primordial Unity (Zung ’jug bde lam).
149 Byang chub lam gyi rim pa nyams su len tshul gyi phyag bzhes snying por dril ba, vol.
3, pp. 161–79.
150 Zab mo lta brgyud lugs kyi sems bskyed pa’i cho ga byang chub chen po’i gzhung lam,
vol. 3, pp. 275–321.
151 Theg pa chen po shin tu rgyas pa’i lugs kyi sems bskyed dang sdom pa’i cho ga byang
chub sems dpa’i lam bzang, vol. 3, pp. 323–75.
152 Theg pa chen po’i blo sbyong gi dkar chag, vol. 3, 377–78. A number of texts found
in the Kadampa volumes of The Treasury of Precious Instructions are not specifically mentioned in Kongtrul’s catalog:
•	 Jo bo rjes rgyal srid spangs nas thar pa sgrub pa’i rnam par thar pa, vol. 3, pp.
379–404;
•	 Jo bo mnyam med gser gling pa dang mjal ba’i rnam thar, vol. 3, pp. 405–20;
•	 Theg pa chen po’i blo sbyong gi rtsa tshig, vol. 3, pp. 421–26;
•	 Theg pa chen po’i blo sbyong gi rtsa tshig, vol. 3, pp. 427–28 (a second version
of the text);
•	 Byang chub lam kyi rim pa la blo sbyong ba la thog mar blo sbyong ba chos kyi sgo
’byed, vol. 3, pp. 429–544;
•	 bLo sbyong don bdun ma’i ’grel pa, vol. 4, pp. 1–46;
•	 bLo sbyong mtshon cha’i ’khor lo, vol. 4, pp. 47–60;
•	 bLo sbyong rma bya dug ’joms, vol. 4, pp. 61–72;
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Notes 203
•	 bLo sbyong gyer bsgom rdo rje’i glu, vol. 4, pp. 73–93;
•	 sDig sbyong man ngag, vol. 4, pp. 95–187; and
•	 bLo sbyong smon lam byang sems rgya mtsho’i ’jug ngogs, vol. 4, pp. 279–82.
153 rGyal ba’i sras po thogs med bzang po dpal gyis mdzad pa’i blo sbyong don bdun ma,
vol. 4, pp. 189–214.
154 Theg pa chen po blo sbyong don bdun ma’i nyams su len tshul snying por dril ba phan
bde’i sa bon, vol. 4, pp. 215–42.
155 Theg pa chen po blo sbyong don bdun ma’i khrid yig blo dman ’jug bder bkod pa byang
chub gzhung lam, vol. 4, pp. 243–75.
156 bLo sbyong brgyud pa’i gsol ’debs dad pa’i gdung sel, vol. 4, pp. 277–78.
157 The text for this prayer is not contained in the available editions of The Treasury
of Precious Instructions.
158 bKa’ gdams thig le bcu drug gi sgrub thabs dbang bskur ba’i cho ga bklag la chog tu
bsdebs pa thugs rje rnam par rol pa’i rgyan, vol. 4, pp. 283–315.
159 Thig le bcu drug gi sgom bzlas nyams su len tshul snying por dril ba, vol. 4, pp.
317–26.
160 bKa’ gdams thig le bcu drug gi zab khrid kyi rim pa snying por dril ba grub gnyis mchog
sbyin, vol. 4, pp. 327–49.
161 bKa’ gdams lha bzhi’i rjes gnang rtsa ba’i phyag len bslad med sgrub thabs rin ’byung
las khol du phyungs pa, vol. 4, pp. 351–65.
162 bKa’ gdams lha bzhi’i khrid kyi yi ge mdo sngags lam gyi bcud ’dus, vol. 4, pp. 367–
433.
163 The Gelukpa school founded by Tsongkhapa Lozang Drakpa is sometimes referred to as the “New Kadampa.” This traditional usage is to be distinguished
from the name New Kadampa Tradition–International Kadampa Buddhist Union
(NKT-IKBU) as currently used by adherents of the organization founded in 1991
by Geshe Kelsang Gyatso.
164 Lam gyi gtso bo rnam gsum, vol. 4, pp. 435–38.
165 Lam gyi gtso bo rnam gsum gyi tshig ’grel mdor bsdus pa skal bzang thar pa’i ’jug ngogs,
vol. 4, pp. 439–87.
166 Tib. dGe ldan. This is another name for the Gelukpa school found by Tsongkhapa.
167 dGe ldan bka’ brgyud rin po che’i phyag chen rtsa ba rgyal ba’i gzhung lam, vol. 4, pp.
489–98 and dGe ldan bka’ brgyud rin po che’i bka’ srol phyag rgya chen po’i rtsa ba
rgyas par bshad pa yang gsal sgron me, vol. 4, pp. 499–548.
168 Shing rta chen po rnam gnyis kyi gzhung dang rjes su mthun pa’i dbu ma’i lta khrid
bdud rtsi’i snying po, vol. 4, pp. 549–64.
169 gZhan stong dbu ma chen po’i lta khrid rdo rje’i zla ba dri ma med pa’i ’od zer, vol. 4,
pp. 565–86.
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204 The Catalog
170 mGon po a ti sha gtso bor gyur pa’i bka’ gdams bla ma rnams mchod cing gsol ba
’debs pa’i cho ga bkra shis grags pa’i rgya mtsho, vol. 4, pp. 587–615; in his catalog,
Kongtrul gives the title of this work as Lamp on the Path to Liberation: A Ritual
Honoring the Gurus of the Graduated Path to Enlightenment (Byang chub lam gyi rim
pa’i bla ma mchod pa’i cho ga thar pa’i lam sgron). At this point in The Treasury of
Precious Instructions, there is a text for the formal authorization and sādhana of
the white form of the deity Jambhala that is not mentioned in Kongtrul’s catalog—that is, sGrub thabs rin ’byung las khol du phyungs pa ’phags pa dzaṃ bha la
dkar po lha lnga’i sgrub thabs rjes gnang dang bcas pa, vol. 4. pp. 617–26.
171 dPal ldan mar me mdzad kyi bstan srung khyad par du ’phags pa mgon po gri gug
ma’i sgrub thabs rjes gnang dang bcas pa gdug pa kun ’jom, vol. 4, pp. 627–38 and
mGon po gri gug dpa’ gcig gi sgrub thabs bzlas lung ’bogs tshul dang bcas pa, vol. 4,
pp. 639–45.
172 gSung ngag rin po che lam ’bras bu dang bcas pa’i gzhung rdo rje’i tshig rkang, vol. 5.
pp. 1–11. The following six texts are included in the same text and are referred to
collectively on the title page as Lam ’bras gzhung khrid gces btus (Collected Source
Instructions of Lamdre).
173 rDo rje’i tshig rkang gi bsdus don, vol. 5. pp. 11–12.
174 lTa ba ’khor ’das dbyer med kyi gzhung rin chen snang ba’i rtsa ba, vol. 5. pp. 15–17.
175 gSung ngag rin po che lam ’bras bu dang bcas pa’i khrid yig gzhung ji lta ba bzhin du
dkri ba / Jo lcags ma’ang zer, vol. 5. pp. 17–28.
176 gSung ngag rin po che’i rnam ’grel don bsdus tshigs bcad ma, vol. 5. pp. 12–15.
177 Lam ’bras kyi gzhung ji lta ba bzhin dkri ba’i khrid yig tshigs bcad ma, vol. 5. pp.
28–31.
178 gZhung ji lta ba bzhin dkri ba’i khrid yig tshigs bcad ma rgyud gsum lam gyi rim pa’i
bsdus don, vol. 5. pp. 31–33.
179 gSung ngag rin po che lam ’bras bu dang bcas pa’i gzhung rdo rje’i tshig rkang gi ’grel
pa / rNam ’grel gNyags ma’o, vol. 5, pp. 35–121.
180 dPal kyai rdo rje’i mngon par rtogs pa ’bring du bya ba yan lag drug pa’i mdzes rgyan,
vol. 5, pp. 123–152.
181 dPal kyai rdo rje’i dbang gi chu bo chen mo mdzes par byed pa’i rgyan, vol. 5, pp.
177–242.
182 dPal kyai rdo rje’i gtor chog mdzes rgyan, vol. 5, pp. 153–76.
183 dPal kyai rdo rje man ngag lugs kyi dbang chog lung dang man ngag gi snying po bsdus
pa, vol. 5, pp. 243–324.
184 gSung ngag rin po che lam ’bras bu dang bcas pa’i brgyud ’debs, vol. 5. pp. 325–28.
185 Lam ’bras bu dang bcas pa’i gzhung ji lta ba bzhin dkri ba’i khrid yig sbas don kun gsal,
vol. 5, pp. 329–423.
186 Lam sbas te bshad pa man ngag gi zin bris, vol. 5, pp. 425–31.
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Notes 205
187 The term Six Branches of Union (Tib. sbyor drug) is usually used in association with
the teachings based on the Kālacakra Tantra. For a discussion of these practices, see
Jamgön Kongtrul, The Treasury of Knowledge, Book 8, Part 4: Esoteric Instructions,
trans. Sarah Harding (Ithaca, NY: Snow Lion Publications, 2008), pp. 293–330.
188 brDa’ don gsal ba’i khrid yig bdag chen rdo rje ’chang gis mdzad pa, vol. 5, pp.
433–57.
189 Lam ’bras bu dang bcas pa’i khrid yig ’bring po dpal phag mo gru pa’i gsung la bde bar
gshegs pa dpal stag lung pa chen pos zin bris mdzad pa, vol. 5, pp. 459–90.
190 ’Phags pa mkha’ ’gro ma rdo rje gur gyi rgyud kyi dgongs pa dag pa gsum gyi khrid yig,
vol. 5, pp. 491–505.
191 That is, Ngorchen Kunga Zangpo.
192 Lam skor phyi ma brgyad kyi brgyud pa’i gsol ’debs, vol. 6, pp. 1–6.
193 Ḍombi he ru kas mdzad pa’i lhan cig skyes grub, vol. 6, pp. 7–17.
194 sLob dpon padma badzra gyis mdzad pa’i bskyed rim zab pa’i tshul dgus brgyan pa,
vol. 6, pp. 19–41.
195 sLob dpon nag po spyod pas mdzad pa’i gtum mo lam rdzogs, vol. 6, pp. 43–53.
196 Nag po u tsi ta ’chi ba med pas mdzad pa yon po srong ba’i gdams pa, vol. 6, pp.
55–57.
197 sLob dpon klu sgrub kyis mdzad pa’i mchod rten drung thob, vol. 6, pp. 59–65.
198 sLob dpon ngag dbang grags pas mdzad pa’i phyag rgya chen po yi ge med pa, vol. 6,
pp. 67–79.
199 dPal tog tse ba’i bsam gyi mi khyab kyi gdams ngag, vol. 6, pp. 81–118.
200 sLob dpon indra bhū ti’i mdzad pa’i phyag rgya’i lam skor, vol. 6, pp. 119–36.
201 These eight manuals are:
•	 Ḍombi he ru ka’i lhan cig skyes grub kyi khrid yig bkra shis gi waṃ sman bcud, vol.
6, pp. 137–50;
•	 Padma badzra’i zab pa’i tshul dgu’i khrid yig bkra shis yungs kar gong bu, vol. 6,
pp. 151–80;
•	 Nag po u tsi ṭa ’chi ba med pa’i yon po srong ba’i khrid yig bkra shis zho’i snying
po, vol. 6, pp. 181–88;
•	 ’Phags pa klu sgrub kyi mchod rten drung thob kyi khrid yig bkra shis bilba’i ljon
bzang, vol. 6, pp. 189–212;
•	 Ngag dbang grags pa’i phyag rgya chen po yi ge med pa’i khrid yig bkra shis dūrba’i
myu gu, vol. 6, pp. 213–29;
•	 Tog rtse pa’i bsam gyis mi khyab pa’i khrid yig bkra shis dvangs shel me long, vol.
6, pp. 231–54;
•	 Indra bhū ti’i phyag rgya’i lam gyi khrid yig bkra shis dung dkar g.yas ’khyil, vol.
6, pp. 255–69; and
•	 Nag po pa’i gtum mo lam rdzogs kyi khrid yig bkra shis li khri’i thig le, vol. 6, pp.
271–87.
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206 The Catalog
202 ’Brog mi lo tsā bas mkhas pa sgo drug la gsan pa’i sgo drug chos ’brel du grags pa’i
khrid yig, vol. 6, pp. 289–303.
203 Zhen pa bzhi bral gyi brgyud ’debs, vol. 6, pp. 305–7.
204 The history and source verses are found in vol. 6, p. 310.
205 Jetsun Drakpa Gyaltsen’s commentary is found in vol. 6, pp. 310–14.
206 Sakya Paṇḍita’s commentary is found in vol. 6, pp. 314–15.
207 Nuppa Rikzin Drak’s notes are found in vol. 6, pp. 315–17.
208 Kunga Lekrin’s instructions are found in vol. 6, pp. 317–43.
209 bLo sbyong zhen pa bzhi bral gyi khrid yig byang sems kun dga’ legs rin gyis mdzad
pa’i ’chad thabs nor bu ke ta ka’i do shal, vol. 6, pp. 343–56; the foregoing texts
are collected in the text entitled bLo sbyong zhen pa bzhi bral gyi skor, vol. 6, pp.
309–56.
210 Lam ’bras bla ma mchod pa’i cho ga khrigs chags su bkod pa tshogs gnyis rab rgyas,
vol. 6, pp. 357–86. Not mentioned in the catalog is a text explaining the ritual
to consecrate alcohol adapted from the Cakrasaṃvara tantra Origin of Saṃvara—
that is, dPal bde mchog sdom ’byung nas kyi chang gi cho ga, vol. 6, pp. 387–401.
211 dPal rdo rje nag po chen po gur mgon lha brgyad kyi sgrub thabs rjes gnang dang bcas
pa gzi brjid stobs ’bar, vol. 6, pp. 403–24.
212 rGyud kyi rgyal po rnyog pa med pa, vol. 7, pp. 1–7.
213 I.e., Saraha. Do ha mdzod kyi glu, vol. 7, pp. 7–22.
214 dPal sa ra ha’i gdams pa do ha’i bsdus don, vol. 7, pp. 22–28. An interlinear note in
the original woodblock reads: “There is no [extant lineage of] oral transmission
for this text.”
215 Do ha mdzod ces bya ba phyag rgya chen po’i man ngag, vol. 7, pp. 28–33.
216 Grub chen tai lo pa’i phyag rgya chen po ganggā ma’i gzhung, vol. 7, pp. 33–36.
217 Phyag rgya chen po ganggā ma’i gzhung sa bcad, vol. 7, pp. 36–37 and Phyag rgya
chen po ganggā ma’i ’grel pa, vol. 7, pp. 37–47.
218 Phyag rgya chen po’i tshig bsdus pa, vol. 7, pp. 47–48.
219 dPal nā ro pa’i rdo rje’i gsung phyag rgya chen po’i tshig bsdus kyi man ngag rgyud kyi
lung dang sbyar ba gtso bor bton pa’i ’grel chung rtogs par sla ba, vol. 7, pp. 48–62.
220 De kho na nyid bcu pa, vol. 7, pp. 62–63.
221 mNga’ bdag mar pa lo tsā bas dpal sa ra ha las gsan pa’i phyag rgya chen po yid la mi
byed pa snying po don gyi gdams ngag yi ge bzhi pa’i don rdo rje’i mgur du bzhengs pa,
vol. 7, pp. 63–66.
222 rJe btsun mi la’i phyag rgya chen po ye shes gsal byed kyi rtsa ba, vol. 7, pp. 66–67.
223 rJe sgam po pa’i phyag rgya chen po lam gcig chod, vol. 7, pp. 67–69.
224 This is a collection of seven texts authored by Indian masters. For details, see
The Dzogchen Pönlop Rinpoche, “Introduction to Mahāmudrā,” in Wangchuk
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Notes 207
Dorje, Mahāmudrā: The Ocean of Definitive Meaning, trans. Elizabeth M. Callahan
(Seattle: Nitartha international, 2001), p. xxix, n. 18.
225 bKa’ yang dag pa’i tshad ma zhes bya ba mkha’ ’gro ma’i man ngag, vol. 7, pp. 69–89.
226 An interlinear note in the original woodblock reads: “Statements that this text is
suspect merely amount to sectarianism.”
227 sNyan brgyud rdo rje’i tshig rkang, vol. 7, pp. 89–95.
228 Grub chen nā ro pa’i gdams ngag chos drug skor gyi bka’ dpe tshigs su bcad pa, vol. 7,
pp. 95–106.
229 Chos drug gi man ngag, vol. 7, pp. 106–7.
230 mKhas grub chen po nā ro tā pas rnal ’byor gyi dbang phyug mar pa lo tsā ba la gdams
pa’i chos drug dril ba rdo rje’i mgur, vol. 7, pp. 107–9.
231 rJe btsun chen po mi la ras pas mdzad pa’i snyan brgyud gsal ba skor gsum, vol. 7,
pp. 109–21. The texts of these first two cycles are collected in a single volume
entitled Zab lam phyag rgya chen po dang nā ro chos drug gi gzhung gces par btus pa
nges don rin po che’i mdzod, vol. 7, pp. 1–121.
232 By the end of Kongtrul’s life, this section of Kagyu empowerments had been expanded. In the final year of his life, Kongtrul produced his own versions of Tashi
Namgyal’s texts, as well as other sources: dPal ’khor lo bde mchog dvags po snyan
brgyud lugs kyi sgrub thabs bde chen drva ba, vol. 7, pp. 123–49; and dPal ’khor lo
bde mchog dvags po snyan brgyud lugs kyi dkyil ’khor gyi cho ga bde chen sdom pa,
vol. 7, pp. 151–208.
As well, further empowerment manuals from the oral lineage had been added:
•	 sNyan brgyud lhan cig skyes ma’i yum bka’ rgyas pa’i mngon dkyil dang dbang
bskur gyi cho ga bdud rtsi bum pa, vol. 7, pp. 209–52;
•	 Mai tri lugs kyi sdom pa bcu gsum ma’i sgo nas thod dbang me’i ’khor lo’i byin rlabs
bya ba’i lag len bde drod dpung bskyed, vol. 7, pp. 253–83;
•	 dPal ’khor lo bde mchog ras chung lugs kyi sgrub thabs bde chen ye shes thig le,
vol. 7, pp. 285–316;
•	 dPal ’khor lo bde mchog ras chung lugs kyi dkyil ’khor gyi cho ga bde chen lang
tsho, vol. 7, pp. 317–77;
•	 rJe btsun rdo rje rnal ’byor ma snyan brgyud lhan cig skyes ma’i brda dbang zab
mo’i sgrub thabs dbang bskur dang bcas pa zab gsang bde chen shing rta, vol. 7,
pp. 379–93;
•	 bDe mchog snyan brgyud ras chung lugs kyi thun mong phyi dkyil brgyad las yum
bka’ bsdus pa lhan cig skyes ma’i sgrub dkyil dbang chog dang bcas pa padma rā
ga’i bum bzang, vol. 7, pp. 395–421; and
•	 bDe mchog mkha’ ’gro snyan brgyud bsdus pa ngam rdzong lugs kyi sgrub dkyil
dbang chog dang bcas pa he ru ka dgyes pa’i thig le, vol. 7, pp. 423–65.
233 rJe btsun ras chung pa’i lugs kyi dpal ’khor lo sdom pa snyan brgyud kyi gzhung chung
ti lli pas mdzad pa, vol. 7, pp. 467–78.
234 dPal bde mchog snyan brgyud las bum dbang dang ’brel ba’i nyams len thun mong yid
bzhin nor bu’i khrid yig rje mi las mdzad pa, vol. 7, pp. 479–500.
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208 The Catalog
235 bDe mchog snyan brgyud kyi rdzogs rim steng sgo rnam par grol ba’i chos drug gi khrid
yig, vol. 7, pp. 501–33.
236 bDe mchog snyan brgyud kyi gtum mo dang thabs lam gyi ’khrul ’khor, vol. 7, pp.
533–41.
237 bDe mchog snyan brgyud kyi ’og sgo bde ba chen po gzhan lus phyag rgya ma bsten pa’i
gdams pa ye shes gsal ba’i sgron me, vol. 8, pp. 1–7.
238 bDe mchog snyan brgyud kyi ’od rig bde chen gyi gdams pa, vol. 8, pp. 9–19. A text
included at this point is omitted from the catalog: bDe mchog snyan brgyud kyi lam
blo nas gcod pa bar do ngo sprod kyi gdams ngag zab mo, vol. 8, pp. 21–38.
239 Phyag rgya chen po yi ge bzhi pa’i gdams pa, vol. 8, pp. 39–44.
240 Yang dag par rdzogs pa’i sangs rgyas rdo rje ’chang chen po’i gdams pa phyag rgya
chen po yi ge bzhi pa’i khrid kyi gnad ’gag gal che ba’i ’bru ’brel gsal byed nyin mo’i
mgon po, vol. 8, pp. 45–60.
241 That is, Jamyang Khyentse Wangpo. bDe mchog mkha’ ’gro snyan gyi brgyud pa yid
bzhin nor bu la gsol ba ’debs pa byin rlabs dpal ster, vol. 8, pp. 60–64; and bDe mchog
mkha’ ’gro snyan gyi lam rim mdor bsdus pa yid bzhin nor bu’i snying po, vol. 8, pp.
64–102.
242 dPal ’khor lo bde mchog ngam rdzong snyan brgyud kyi man ngag rtsa ba tshe ring skor
gsum gyi gzhung, vol. 8, pp. 103–20.
243 bDe mchog snyan brgyud kyi phyag rgya chen po ye shes gsal byed, vol. 8, pp. 121–33;
and Ngam rdzong snyan brgyud gras / phyag rgya chen po ye shes gsal byed kyi gsang
ba ngo sprod pa’i gdams ngag / zur mang snyan brgyud las so, vol. 8, pp. 135–45.
244 dPal ’khor lo bde mchog snyan brgyud dvags po lugs kyi man ngag gi rtsa ba brjed
byang ma / bsdus pa’o, vol. 8, pp. 147–64.
245 rJe btsun ras chung pa’i khyad chos lus med mkha’ ’gro’i chos skor dgu’i gzhung man
ngag dang bcas pa, vol. 8, pp. 165–73; and Lus med mkha’ ’gro’i chos skor dgu ti lli
pa’i gdams pa, vol. 8, pp. 175–95.
246 Lus med mkha’ ’gro’i bsnyan brgyud kyi man ngag gi khrid yig / Lus med mkha’ ’gro’i
chos skor dgu yi snying po’o, vol. 8, pp. 197–201.
247 rJe btsun lho brag pa’i khyad par gyi gdams pa snyan gyi shog dril bzhi’i lo rgyus
gzhung lhan thabs dang bcas pa, vol. 8, pp. 203–33.
248 This is a term for all lineages that come down from Gampopa, who was also known
as “the incomparable one from Dakpo,” his birth region in south central Tibet.
249 Zab lam chos drug gi khrid yig chen mo gsang chen gyi de nyid gsal ba, vol. 8, pp.
253–344. Two additional texts are included before this one: a supplication to the
lineage, sGam po lugs kyi phyag chen dang chos drug zung ’brel gyi brgyud pa’i gsol
’debs byin rlabs ’pho ba’i gseng lam, vol. 8, pp. 235–39; and instructions on preliminary practices, sNgon ’gro’i khrid yig thun bzhi’i rnal ’byor, vol. 8, pp. 241–52.
250 Phyag rgya chen po’i khrid yig chen mo gnyug ma’i de nyid gsal ba, vol. 8, pp. 345–
96. This text is by Dakpo Tashi Namgyal, who was also the author of an esteemed
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commentary on Mahāmudrā (Nges don phyag rgya chen po’i sgom rim gsal bar
byed pa’i legs bshad zla ba’i ’od zer), which has been translated and annotated by
Lobsang P. Lhalungpa as Mahāmudrā: The Moonlight—Quintessence of Mind and
Meditation (Boston: Wisdom Publications, 2006).
251 I.e., Gampopa. Dvags po rin po che’i chos bzhi mdor bsdus pa, vol. 8, pp. 397–400.
252 sGam po pa bkra shis rnam rgyal gyis mdzad pa sgrub pa’i zhal bskos, vol. 8, pp.
401–6. An interlinear note in the original woodblock reads: “There is no [extant
lineage of] oral transmission for this text.”
253 Sems khrid yid bzhin nor bu’i lo rgyus, vol. 8, pp. 407–16; and Sems khrid yid bzhin
nor bu, vol. 8, pp. 407–23.
254 ’Pho ba don gyi grong ’jug, vol. 8, pp. 423–28.
255 The Tsalpa Kagyu lineage was founded by Lama Zhang, also known as Yudrakpa
Tsondru Drakpa, a student of both Gampopa and Gampopa’s nephew Tsultrim
Nyingpo.
256 sKye med zhang rin po ches mdzad pa’i phyag rgya chen po’i lam mchog mthar thug,
vol. 8, pp. 429–62.
257 Phyag rgya chen po sgom ma mo chen mo’i sngon ’gro dngos gzhi zhang rin po che zhes
’gran gyi do med de’i man ngag, vol. 8, pp. 463–84.
258 That is, Könchok Yenlak. rJe btsun ras chung pa nas brgyud pa’i phyag rgya chen po
yan lag bdun ldan gyi khrid yig, vol. 8, p. 485.
259 The Kaṃtsang Kagyu tradition is associated with the successive incarnations of
the Gyalwang Karmapa, beginning with the first Karmapa, Dusum Khyenpa, one
of Gampopa’s main students.
260 I.e., the third Karmapa, Rangjung Dorje.
261 Phyag rgya chen po lhan cig skyes sbyor gyi khrid yig, vol. 9, pp. 1–16.
262 Chos drug gi sgom khrid, vol. 9, pp. 37–61.
263 Zab lam nā ro chos drug gi gsal byed spyi chings khrid yig dang bcas pa / Karma pa
rang byung rdo rjes mdzad pa’i chos drug gser zhun mar grags so, vol. 9, pp. 17–37.
264 Phyag rgya chen po lhan cig skyes sbyor gyi khrid kyi spyi sdom rtsa tshig, vol. 9, pp.
63–70.
265 Phyag rgya chen po lhan cig skyes sbyor gyi khrid zin bris snying po gsal ba’i sgron me
bdud rtsi’i nying khu chos sku mdzub tshugs su ngo sprod pa, vol. 9, pp. 71–105.
266 sGrub brgyud karma kaṃ tshang pa’i phyag chen lhan cig skyes sbyor gyi sngon ’gro
bzhi sbyor sogs kyi ngag ’don ’phags lam bgrod pa’i shing rta, vol. 9, pp. 107–24.
267 rDo rje rnal ’byor ma lhan cig skyes ma’i bskyed rim gyi lha khrid rnam bshad zab mo
rnam ’byed kyi snying po bsdus pa, vol. 9, pp. 125–65.
268 This text is not found in the available editions of The Treasury of Precious
Instructions.
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210 The Catalog
269 That is, the third Karmapa, Rangjung Dorje. Chos rje rang byung rdo rjes mdzad pa’i
rlung sems gnyis med, vol. 9, pp. 167–73.
270 Phag mo rlung sems gnyis med kyi lha khrid zin bris su bkod pa, vol. 9, pp. 175–84.
271 Zab mo nā ro’i chos drug gi nyams len thun chos bdud rtsi’i nying khu zhes bya ba
sgrub brgyud karma kaṃ tshang gi don khrid, vol. 9, pp. 193–229. This is preceded
by a related text on the preliminaries for the Six Dharmas: Chos drug bdud rtsi
nying khu’i sngon ’gro dngos grub myur stsol, vol. 9, pp. 185–91.
272 sKu gsum ngo sprod, vol. 9, pp. 231–45.
273 rDzogs pa’i sangs rgyas dpal karma pa’i zab chos sku gsum ngo sprod kyi gdams pa,
vol. 9, pp. 247–53.
274 dPal nā ro pa chen po’i gegs sel gzer lnga’i man ngag, vol. 9, pp. 255–76.
275 dPal karma pa chen po la brten pa’i thun bzhi’i bla ma’i rnal ’byor dmigs khrid dang
bcas pa, vol. 9, pp. 277–86.
276 Thun bzhi’i dmigs rim zin bris, vol. 9, pp. 286–91.
277 Phyag rgya chen po’i bogs ’don gsol ’debs rdo rje ’chang chung ma’i dmigs rim, vol. 9,
pp. 293–300.
278 The Zurmang Kagyu is a branch of the Karma (or Kaṃtsang) Kagyu, founded by
Drung Mase Lodrö Rinchen, a student of the fifth Karmapa, Dezhin Shekpa.
279 Zur mang bka’ brgyud kyi srol ’byed rma se grub chen blo gros rin chen gyis mdzad pa’i
phyag rgya chen po’i khrid tshul / zur mang snyan brygud las so, vol. 9, pp. 301–14.
280 Ri chos bai ḍūrya’i phreng ba zhes bya ba thar ’dod kyi mgul rgyan, vol. 9, pp.
315–23.
281 The Nedo Kagyu line is a branch of the Karma Kagyu that was founded by Karma
Chakme.
282 ’Phags pa thugs rje chen po’i dmar khrid phyag rdzogs zung ’jug gi nyams len snying po
bsdus pa / gNas mdo bka’ brgyud kyi zab chos yang dag pa’o, vol. 9, pp. 325–47.
283 The Pakdru Kagyu was found by Gampopa’s student Pakmo Drupa Dorje Gyalpo.
284 ’Gro ba’i mgon po dpal phag mo gru pa rdo rje rgyal pos mdzad pa’i phyag rgya chen
po’i gdams pa, vol. 9, pp. 349–67.
285 The eight secondary schools, founded by students of Pakmo Drupa, are the
Drigung, Drukpa, Taklung, Yazang, Tropu, Shuksep, Yelpa, and Martsang.
286 The Drigung Kagyu tradition was founded by Pakmo Drupa’s student Jikten
Sumgyi Gönpo.
287 dPal ’bri gung pa’i dam chos dgongs pa gcig pa’i rtsa ba lhan thabs dang bcas pa’i
gzhung chings khog dbub dang bcas pa, vol. 9, pp. 369–408.
288 Dam chos dgongs pa gcig pa’i khog dbub snying por dril ba, vol. 9, pp. 409–29.
289 lNga ldan gtor dbang yid bzhin nor bu, vol. 9, pp. 431–42.
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Notes 211
290 I.e., Ta’i Situ VIII Chökyi Jungne. Phyag chen lnga ldan gyi khrid yig kun mkhyen
chos kyi ’byung gnas kyis mdzad pa, vol. 9, pp. 443–54.
291 Nyams rtogs nor bu’i ’byung gnas lnga ldan khrid yig rgya mtsho lta bu, vol. 9, pp.
455–68.
292 bLa med lhan skyes rnam bzhi’i rdzogs rim snying po don gyi phreng ba / updesha
gambhira, vol. 9, pp. 469–513.
293 dPal ’bri gung pa’i lugs kyi chos drug dril ba’i gdams pa, vol. 9, pp. 515–21. An additional text, a supplication to the lineage, is included at the end of volume 9: Nā
ro chos drug gi rtogs pa don gyi brgyud pa la gsol ba ’debs pa tshig nyung ngur byas pa,
pp. 523–25. The author of these last three texts in volume 9 is the first Drigung
Chungtsang, Rikzin Chökyi Drakpa.
294 The Taklung Kagyu was founded by Pakmo Drupa’s student Taklung Tangpa
Tashi Pal.
295 Phyag rgya chen po lhan cig skyes sbyor gyi khrid yig gzhung chung rdo rje’i tshig rkang
yid bzhin gyi nor bu, vol. 10, pp. 1–19.
296 The Tropu Kagyu line was founded Tropu Lotsawa Jampa Pal.
297 Khro phu bka’ brgyud las byung ba’i phyag rgya chen po lnga ldan gyi khrid yig, vol.
10, pp. 21–23.
298 Khro phu bka’ brgyud las byung ba’i phyag rgya chen po yi ge bzhi pa’i khrid yig, vol.
10, pp. 25–29. The original woodblock print of the catalog has, in error, “four
yogas” (yo ga bzhi pa) for “four syllables” (yi ge bzhi pa).
299 The Drukpa Kagyu tradition was founded by Pakmo Drupa’s student Lingrepa
Pema Dorje.
300 sNgon ’gro’i zin bris, vol. 10, pp. 31–48; and Chos rje ’brug pa’i lugs kyi phyag rgya
chen po lhan cig skyes sbyor gyi khrid yig, vol. 10, pp. 49–63.
301 Chos drug bsdus pa’i zin bris, vol. 10, pp. 65–89.
302 sPyod pa chos kyi glu zhes bya ba ’byung ba ro snyoms kyi gdams ngag, vol. 10, pp.
91–105.
303 That is, the second Zhamar, Khachö Wangpo. dPal mkha’ spyod dbang pos mdzad
pa’i ro snyoms skor drug gi khrid yig, vol. 10, pp. 107–13.
304 Ro snyoms skor drug gi nyams len sgang du dril ba, vol. 10, pp. 115–22.
305 rTen ’brel gyi sgom rim dam pa’i chos kyi za ma tog, vol. 10, pp. 123–30.
306 bLa ma phyi nang gsang bar sgrub pa’i gzhung, vol. 10, pp. 131–41.
307 Lam zab thun mong gi khrid, vol. 10, pp. 143–61 and Lam zab thun mong ma yin pa’i
khrid rim snying po, vol. 10, pp. 163–72.
308 Khrid chen brgyad mdzes par byed pa’i rgyan, vol. 10, pp. 173–87.
309 ’Brug pa rin po che’i khrid chung brgyad kyi gdams pa kun la med pa’i khyad chos, vol.
10, pp. 189–208.
310 dGe sbyor bdun pa’i nyams len sgang du bsgril ba, vol. 10, pp. 209–21.
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212 The Catalog
311 Chos rje lo ras pa las brgyud pa’i dpal ldan smad ’brug bka’ brgyud kyi khyad chos
thub pa lnga’i gdams khrid chos sku rang shar, vol. 10, pp. 223–41.
312 rGyal ba yang dgon pa’i khyad chos ri chos yon tan kun ’byung gi snying po ma drug
gi gdams zab, vol. 10, pp. 243–96. The verso side of the last folio of this text is
missing from the available editions of The Treasury of Precious Instructions.
313 Barawa Gyaltsen Palzang, a student of Zurpukpa Rinchen Palzang, established
the Bara Kagyu branch of the Drukpa Kagyu tradition.
314 Phyag rgya chen po lhan cig skyes sbyor gyi ting nge ’dzin gyi dbang zab mo / ’Ba’ ra
ba’i phyag chen, vol. 10, pp. 297–300.
315 Phyag rgya chen po lhan cig skyes sbyor gyi sngon ’gro, vol. 10, pp. 300–309.
316 Phyag rgya chen po lhan cig skyes sbyor gyi rtsa yig, vol. 10, pp. 311–15.
317 Phyag rgya chen po lhan cig skyes sbyor gyi gzhung chung, vol. 10, pp. 315–20.
318 Phyag rgya chen po lhan cig skyes sbyor gyi gnad yig, vol. 10, pp. 320–22.
319 Phyag rgya chen po lhan cig skyes sbyor gyi ngo sprod, vol. 10, pp. 322–25.
320 Chos drug rdo rje’i gzhung, vol. 10, pp. 327–47.
321 rJe blo gros chos ’phel gyi zab gter / skyes mchog ’ba’ ra ba rgyal mtshan dpal bzang
gis mdzad pa’i bla sgrub phyag chen chos drug bcas mdor bsdus snying por dril ba, vol.
10, pp. 349–82. An instruction manual on Mahāmudrā by Sangye Yeshe Yelpa
Tsek, founder of the Yelpa Kagyu school, is included at this point: gNas lugs phyag
rgya chen po’i khrid yig / sangs rgyas yel pa ye shes brtsegs kyis mdzad, vol. 10, pp.
383–93.
322 mNyam med dwags po bka’ brgyud spyi khyab kyi bla ma mchod pa’i cho ga bkra shis
grags pa’i sgra dbyangs, vol. 10, pp. 395–431.
323 These include the following texts:
•	 dPal ye shes kyi mgon po phyag bzhi pa tshal lugs kyi sgrub thabs rjes gnang ting
’dzin dbang bskur dang bcas pa dngos grub yang snying, vol. 10, pp. 433–52;
•	 dPal ye shes kyi mgon po phyag bzhi pa thel lugs lha bcu bdun pa’i sgrub thabs rjes
gnang dang bcas pa byin rlabs yang snying, vol. 10, pp. 453–69;
•	 dPal ye shes mgon po phyag bzhi pa sku regs ma’i rgya gzhung dang ’khor lo gnyis
ma’i sgrub thabs kyi khrid yig, vol. 10, pp. 471–96;
•	 Thugs rje chen po dang bde mgon sbrags sgrub nag po gzi mdangs kyi sgrub pa zhes
bya ba dpal chen rgva lo tsā ba’i snyan brgyud, vol. 10, pp. 497–501;
•	 bsTan srung ye shes kyi mgon po phyag bzhi pa dpal chen rgva lo nas brgyud pa’i
thel lugs dang tshal lugs kyi sgrub thabs rjes gnang dang bcas pa (extracted from
the sGrub thabs rin chen ’byung gnas collection), vol. 10, pp. 503–23;
•	 bsTan srung gtso mo dud pa’i sol ba ma’i sgrub thabs rjes gnang dang bcas pa
(extracted from the sGrub thabs rin chen ’byung gnas collection), vol. 10, pp.
525–35; and bsTan srung gtso mo ’dod khams dbang phyug ma’i sgrub thabs rjes
gnang dang bcas pa bka’ brgyud bstan pa’i ba dan, vol. 10, pp. 537–51.
324 That is, Niguma and Sukhasiddhi.
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Notes 213
325 The source texts for the Five Golden Teachings of the Shangpa Kagyu are collected in a single volume entitled Ye shes kyi mkha’ ’gro ni gu ma’i chos drug rdo
rje’i tshig rkang / shangs pa’i gser chos skor gyi rtsa ba, vol. 11, pp. 1–27. The texts
concerning the Six Dharmas are:
•	 Chos drug rdo rje’i tshig rkang, vol. 11, pp. 2–6;
•	 rTsa ba chos drug gi tshig gsal, vol. 11, pp. 6–9;
•	 Chos drug gi tshig gsal, vol. 11, pp. 9–10;
•	 gZhi lam ’bras bu’i rnam bzhag, vol. 11, pp. 10–11;
•	 Khyad ’phags kyi gdams pa bco lnga, vol. 11, pp. 11–12; and
•	 sGyu lus drug ldan, vol. 11, pp. 12–13.
326 The text concerning Mahāmudrā is sDong po phyag rgya chen po ga’u ma’i rdo rje’i
tshig rkang, vol. 11, pp. 13–15.
327 The text concerning the techniques for integrating experiences with the spiritual
path is: Yal ga ’chugs med lam khyer rnam gsum gyi rdo rje’i tshig rkang, vol. 11, pp.
15–17.
328 The texts concerning the “deathless state” are ’Bras bu lus ’chi med kyi rtsa ba, vol.
11, pp. 19–24; and ’Bras bu sems ’chi med kyi rtsa ba, vol. 11, pp. 24–27.
329 The texts concerning the practices of Khecarī are: Me tog mkha’ spyod dkar mo’i
sgrub thabs, vol. 11, p. 17; and Me tog mkha’ spyod dmar mo’i sgrub thabs, vol. 11,
pp. 17–19. The usual order of the “fruit” and “flowers” are reversed here.
330 That is, the Zhalu Ribuk Choktrul, Losel Tenkyong.
331 That is, the empowerments for the cycle of the Deities of the Five Tantras and
Niguma’s tradition of Cakrasaṃvara.
332 That is, the mandala rituals for the aforementioned two cycles.
333 Zab lam ni gu chos drug gi bka’ bcu’i phyag len bklags chog tu bkod pa bde chen myu
gu’i phreng ba, vol. 11, pp. 373–449.
334 dPal ldan shangs pa bka’ brgyud kyi gzhung bka’ phyi ma rnams phyogs gcig tu bsgril
ba’i phyag len bde chen snye ma’i chun po, vol. 11, pp. 451–529.
335 Ni gu lugs kyi bde mchog lha lnga’i sgrub thabs, vol. 11. pp. 245–54.
336 Ni gu lugs kyi bde mchog lha lnga’i dkyil chog, vol. 11, pp. 255–85.
337 Ni gu lugs kyi bde mchog lha lnga’i tshogs kyi ’khor lo’i cho ga phrin las yar ’phel, vol.
11, pp. 287–95.
338 Shangs lugs bde mchog lha lnga’i sgrub thabs kyi rnam par bshad pa zab don gsal byed,
vol. 11, pp. 297–331.
339 rGyud sde lnga’i lha lnga gtso bor bsdus pa’i man ngag bla ma gong ma’i phyag len,
vol. 11, pp. 333–39.
340 rGyud sde lnga gtso bsdus la brten pa’i dkyil ’khor mchod chog bdag ’jug dang bcas pa
smin grol snying po, vol. 11, pp. 341–53.
341 rGyud sde lnga gtso bsdus kyi bsnyen yig zab don snying po, vol. 11, pp. 355–71.
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214 The Catalog
Additional texts associated with the two major tantric cycles of the Shangpa
Kagyu are:
•	 Shangs lugs rgyud sde lha lnga’i brgyud ’debs, vol. 11, pp. 63–64;
•	 Shangs lugs rgyud sde lnga’i brgyud pa’i gsol ’debs kyi kha skong indra nī la’i do
shal, vol. 11, pp. 65–66;
•	 ’Jam mgon bla ma gu ṇa’i mtshan gyi skyes rabs gsol ’debs lha yi rnga bo che’i sgra
dbyangs, vol. 11, pp. 67–68;
•	 rGyud sde lnga’i dkyil ’khor sgrub pa’i thabs, vol. 11, pp. 69–127;
•	 dPal rgyud sde lnga’i dkyil ’khor gyi cho ga don gsal rgyas byed, vol. 11, pp.
129–209;
•	 mDun bskyed nyer mkho’i sbyangs khrus, vol. 11, pp. 211–12;
•	 Shangs lugs rgyud sde lnga’i dkyil ’khor chen por dbang bskur ba’i mtshams sbyor
snang ba’i go ’byed, vol. 11, pp. 213–41; and
•	 bDe mchog gi skyabs sems, vol. 11, pp. 243.
342 Ye shes mkha’ ’gro ni gu ma’i chos drug gi khrid kyi gnad yig snying po kun ’dus, vol.
12, pp. 147–79.
343 Ni gu’i yan lag phyag chen ga’u ma’i khrid, vol. 12, pp. 181–87.
344 Ni gu’i yan lag lam khyer rnam gsum gyi khrid, vol. 12, pp. 187–92.
345 Ni gu’i yan lag lus sems ’chi med kyi khrid, vol. 12, pp. 192–98.
346 Nying khu’i yan lag phyag drug ye shes mgon po’i khrid, vol. 12, pp. 198–205. These
instructions and prayers are collected in a single text.
347 Zab lam ni gu chos drug gi khrid yig zab don thang mar brdal ba zhes bya ba bklags
chog ma, vol. 12, pp. 1–101.
348 Zab lam ni gu chos drug gi gzhung khrid ma mo’i lhan thabs, vol. 12, pp. 103–35.
349 That is, Tāranātha, who usually signed his works with the Sanskrit equivalent of
his personal Tibetan name, Drolwai Gönpo.
350 dPal ldan shangs pa’i gser chos las / rtsa ba ni gu chos drug gi khrid bsdus stan thog
gcig ma’i nyams len ye shes ḍā ki’i zhal lung, vol. 12, pp. 207–35.
351 That is, Tāranātha. Phyag chen ga’u ma’am rang babs rnam gsum zhes bya ba’i khrid
yig, vol. 12, pp. 237–49.
352 Shangs pa’i gser chos khrid chen rnam lnga las / me tog mkha’ spyod dkar dmar gyi
nyams len dbu ma’i mdud ’grol, vol. 12, pp. 251–69.
353 That is, the Indian master Atīśa, who signed this work with part of his personal
name, Dīpaṃkara Śrījñāna. rDo rje rnal ’byor ma la bstod pa, vol. 12, pp. 271–72.
354 mKha’ spyod dkar mo’i ’pho ba, vol. 12, pp. 273–75 and mKha’ spyod dmar mo’i ’pho
ba, vol. 12, pp. 277–78.
355 Su kha siddhi’i lo rgyus / rgya gzhung / gsang sgrub lte ba sprul ’khor / dbang chog
rnams, vol. 12, pp. 279–96.
356 Zab lam su kha chos drug gi brgyud pa’i gsol ’debs bde chen char ’bebs, vol. 12, pp.
297–99.
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Notes 215
357 Ye shes mkha’ ’gro su kha siddhi’i bskyed pa’i lam zab dang / chos drug gi khrid yig
zung ’jug myur lam, vol, 12, pp. 299–313. There are two additional titles concerned with the teachings on Sukhasiddhi: Su kha siddhi’i zhal gdams kyi skor dang
/ gzer gsum gdams pa rnams, vol. 12, pp. 315–28; and Su kha ma siddhi’i phyag rgya
chen po’i ngo sprod, vol. 12, pp. 329–30.
358 dPal ldan shangs pa bka’ brgyud kyi zab chos lha bzhi dril sgrub kyi khrid yig ye shes
’od ’phro, vol. 12, pp. 343–56.
359 dPal ldan shangs pa bka’ brgyud kyi zab chos lha bzhi dril sgrub kyi nyams len ye shes
rang gsal, vol. 12, pp. 335–41. This text is preceded by two supplications to the
lineage of the Six Dharmas of Niguma: Ni gu’i brgyud ’debs, vol. 12, pp. 331–32;
and Zab lam ni gu chos drug gi bla ma brgyud pa’i gsol ’debs byin rlabs sprin phung,
vol. 12, pp. 333–34.
360 Ye shes mkha’ ’gro ni gu las brgyud pa’i zab lam gser chos lnga’i sngon rjes ngag ’don
rdo rje’i tshig rkang byin rlabs ’od ’bar, vol. 11, pp. 29–43.
361 dPal ldan shangs pa’i gser chos lnga’i rtsa tshig ’khrul med rdo rje’i rgya mdud, vol.
11, pp. 45–61.
362 ’Gro mgon shangs pa bka’ brgyud kyi bla ma mchod pa’i cho ga yid bzhin nor bu, vol.
12, pp. 357–87.
363 This would seem to be a reference to Zab chos ni gu chos drug gi brgyud ’debs nyung
’dus bde chen ’bebs pa, vol. 12, pp. 457–58.
364 Shangs lugs mkha’ ’gro sde lnga’i sgrub thabs rjes gnang dang bcas, vol. 12, pp. 561–
67. An additional text concerning this practice is included: Shangs lugs mkha’ ’gro
sde lnga’i mchod gtor ’bul ba dkyus ma tsam gyi lag len, vol. 12, pp. 569–71.
365 That is, the six-armed Mahākāla, the principal protective deity of the Shangpa
Kagyu. dPal myur mdzad ye shes kyi mgon po’i byin rlabs rjes gnang gi bka’ yig phyogs
gcig tu bsdebs pa tsintā ma ṇi’i phreng ba, vol. 12, pp. 625–737.
366 Myur mdzad ye shes mgon po snying zhugs kyi rjes gnang thun mong ma yin pa srog gi
rgya can, vol. 12, pp. 739–45.
367 mGon po phyag drug pa snying zhugs dang ’brel ba’i bla ma’i rnal ’byor, vol. 12, pp.
747–57.
368 Zhing skyong chen po kṣe tra pā la yab yum gyi thun mong ma yin pa’i rjes gnang bskur
chog, vol. 12, pp. 769–73.
369 There are two versions of this ritual: a more extensive one, dPal ye shes kyi mgon
po phyag drug pa’i sgrub thabs gtor ma’i cho ga dang bcas pa phrin las gter mdzod, vol.
12, pp. 573–91; and a short daily version, Myur mdzad ye shes kyi mgon po phyag
drug pa’i gtor chog nyer bsdus, vol. 12, pp. 623–24.
370 Additional texts found in the second volume of Shangpa Kagyu teachings (The
Treasury of Precious Instructions, vol. 12) are:
•	 dPal ldan shangs pa bka’ brgyud kyi ngo mtshar rin chen brgyud pa’i rnam thar la
gsol ba ’debs pa u dumba ra’i phreng ba, vol. 12, pp. 389–447;
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216 The Catalog
•	 dPal ldan bla ma dam pa’i rnam par thar pa dad pa’i ljon shing, vol. 12, pp.
449–52;
•	 rJe btsun rin po che’i rnam thar gsol ’debs kha skong dad pa’i me tog, vol. 12, pp.
453–56;
•	 Ni gu ma’i smon lam bka’ rgya ma, vol. 12, pp. 459–62;
•	 dPal ldan shangs pa bka’ brgyud kyi do ha rdo rje’i tshig rkang dang mgur dbyangs
phyogs gcig tu bsgrigs pa thos pa don ldan byin rlabs rgya mtsho, vol. 12, pp.
463–559;
•	 dPal myur mdzad ye shes kyi mgon po’i gtor chog rgyas pa’i kha skong dmigs rim
dang bcas pa gsal bar bkod pa las bzhi lhun grub, vol. 12, pp. 593–622; and
•	 Myur mdzad ye shes kyi mgon po mthing dkar gnyis kyi mnga’ gsol dge legs sprin
phung, vol. 12, pp. 759–67.
371 Dam chos sdug bsngal zhi byed kyi gzhung bsam gyis mi khyab pa’i rgyud sde’i dum bu
rin po che’i snying po, vol. 13, pp. 1–16.
372 Lam dri ma med pa dngul sgong dag pa’i skor, vol. 13, pp. 16–22.
373 Lam dri ma med pa gser sgong dag pa’i skor, vol. 13, pp. 22–25.
374 Lam dri ma med pa shel sgong dag pa’i skor, vol. 13, pp. 26–31.
375 rGya gar gyi grub thob chen po dam pa rgya gar ram dam pa sangs rgyas zhes pa’i
gsung mgur zhal gdams ding ri brgyad cu pa, vol. 13, pp. 31–36. The advice is that
of Padampa Sangye.
376 Grub chen dam pa sangs rgyas kyis rnal ’byor gyi dbang phyug mi la ras pa la gdams
pa’i dam chos sdug bsngal zhi byed kyi snying por dril ba’i rdo rje’i mgur, vol. 13, pp.
36–38.
377 These texts are found in Zhi byed snga phyi bar gsum gyi dbang chog rnams phyogs
gcig tu bsgrigs pa bklags pas grub pa, vol. 13, pp. 39–53.
378 bKa’ babs dang po sgron ma rnam gsum gyi byin rlabs su grags pa lha gsum gyi rjes
gnang, vol. 13, pp. 53–59.
379 bKa’ babs bar pa gsum las / dang po rma phyag rgya chen po’i smin byed dbang gi cho
ga, vol. 13, pp. 59–67.
380 bKa’ babs bar pa’i nang tshan so lugs bla ma’i byin rlabs gtor ma’i dbang, vol. 13, pp.
67–74.
381 bKa’ babs bar pa’i nang tshan gsum pa skam lugs, vol. 13, pp. 74–77.
382 Dam pa’i chos sdug bsngal zhi byed kyi rtsa ba bka’ babs phyi ma las / dri med thigs
pa phyag bzhes kyi skor zhes byang chub sems dpa’ kun dga’i lugs kyi rten ma smin pa
smin par byed pa lam lnga’i glegs bam kyi dbang bskur ba, vol. 13, pp. 77–136.
383 rTen ’brel gyi bdag po gtod pa zhes bya ba dam pa rin po che phyi nang gsang gsum gyi
bla sgrub kyi dbang bskur ba, vol. 13, pp. 136–74.
384 These empowerments, contained in vol. 13, pp. 174–268, are as follows:
•	 bDe mchog thun mong ba’i lha bcu gsum ma’i dkyil ’khor du bskur ba’i rim pa, vol.
13, pp. 174–97;
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Notes 217
•	 rDo rje phag mo phyi sgrub zhal gnyis ma lha dgu’i dkyil ’khor du dbang bskur ba,
vol. 13, pp. 197–220;
•	 rDo rje rnal ’byor ma nang sgrub zhal gcig ma’i dkyil ’khor du dbang bskur ba, vol.
13, pp. 220–25;
•	 gSang sgrub khros ma nag mo’i dkyil ’khor du dbang bskur ba, vol. 13, pp. 225–34;
and
•	 rDo rje gtum mo mkha’ ’gro ma bdud rtsi bum pa’i dbang bskur ba, vol. 13, pp.
234–68.
385 Ye shes kyi mgon po a gho ra’i rjes gnang, vol. 13, pp. 268–76.
386 Zhing skyong mkha’ ’gro kun tu rik ka’i rjes gnang, vol. 13, pp. 276–97.
387 Zhi byed bka’ babs rnam gsum gyi bla brgyud gsol ’debs gser phreng mar grags pa, vol.
13, pp. 299–309.
388 Zhi byed snga phyi bar gsum gyi khrid yig rnams phyogs gcig tu bsdebs pa bdud rtsi’i
nying khu, vol. 13, pp. 311–407.
389 Grub chen dam pa sangs rgyas nas brgyud pa’i dam chos sdug bsngal zhi byed kyi lam
lnga’i khrid yig dri med snang ba grub pa mchog gi zhal lung, vol. 13, pp. 409–38.
390 That is, Padampa Sangye. Dam pa sangs rgyas kyi zhal gdams / byang chub sems
dpa’ kun dga’ la gsungs pa, vol. 13, pp. 439–44.
391 Thugs kyi zhal chems pad mo brtsegs pa, vol. 13, pp. 445–53.
392 Dam chos sdug bsngal zhi byed dang gcod yul brgyud pa’i bla ma rnams chab gcig
tu mchod cing gsol ba ’debs pa’i cho ga bkra shis grags pa’i snying po, vol. 14, pp.
425–46. This ritual honors the gurus of both the main Zhije tradition and the
auxiliary Chö tradition.
393 Shes rab kyi pha rol tu phyin pa’i zab don bdud kyi gcod yul gyi gzhung, vol. 14, pp.
1–22.
394 Shes rab kyi pha rol tu phyin pa’i man ngag gcod kyi gzhung ’grel zag med sbrang rtsi,
vol. 14, pp. 23–51.
395 gCod bka’ tshoms chen mo’i sa bcad / rje rang byung rdo rjes mdzad pa, vol. 14, pp.
53–79.
396 Shes rab kyi pha rol tu phyin pa’i man ngag yang tshom zhus lan ma, vol. 14, pp.
101–15.
397 Nying tshoms chos kyi rtsa ba, vol. 14, pp. 116–30.
398 Thun mong gi le lag brgyad, vol. 14, pp. 130–40.
399 Thun mong min pa’i le lag brgyad, vol. 14, pp. 140–55.
400 Khyad par gyi le lag brgyad, vol. 14, pp. 155–64.
401 Shes rab kyi pha rol tu phyin pa’i man ngag gcod kyi gzhung shes rab skra rtse’i sa
gzhung spel ba gcod bka’ tshoms chen mo’i sa bcad / rje rang byung rdo rjes mdzad pa,
vol. 14, pp. 81–99.
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218 The Catalog
402 Zab don thugs kyi snying po’i gzhung. This text does not seem to be included in the
available editions of The Treasury of Precious Instructions.
403 That is, Tāranātha.
404 rGyal thang lugs kyi gcod dbang nam mkha’ sgo ’byed kyi cho ga rje btsun tā ra nā thas
mdzad pa’i skabs su nye bar mkho ba’i ’don cha, vol. 14, pp. 165–71.
405 Zab mo bdud kyi gcod yul gyi khrid yig / karma pa rang byung rdo rjes mdzad, vol.
14, pp. 173–84.
406 gCod kyi tshogs las yon tan kun ldan gyi dmigs rim bla ma’i gsung rgyun gyi zin bris
shel dkar me long, vol. 14, pp. 201–50.
407 gCod yul zab mo’i khrid yig gnad don snying po, vol. 14, pp. 185–200.
408 gCod khrid zab mo ’dod dgu’i char ’bebs, vol. 14, pp. 251–61.
409 rJe rang byung rdo rjes mdzad pa’i gdon tshogs dgu ma sa dbag drug sbyor dang / mi
bskyod rdo rjes mdzad pa’i gdan thog gcig ma gcod tshigs bcad ma gnyis gab sprad nas
lus sbyin dang bsngo ba po bya tshul bltas chog ’don ’grigs, vol. 14, pp. 261–77.
410 That is, Tekchok Dorje.
411 gCod kyi tshogs las yon tan kun ’byung gsungs rgyun ’khrul med ltar bkod pa bzhugs
pa’i dbu phyogs, vol. 14, pp. 297–334.
412 gCod kyi lus sbyin gyi ngag ’don mu tig phreng ba, vol. 14, pp. 279–96.
413 Lus mchod sbyin gyi zin bris mdor bsdus kun dga’i skyed tshal, vol. 14, pp. 387–405.
There are additional texts included in the collection that do not seem to be mentioned in the catalog:
•	 Ring brgyud kyi gsol ’debs ma gcig gis mdzad par ban sgar ’jam dpal bzang pos kha
bskang ba, vol. 14, pp. 335–36;
•	 bKa’ brgyud tshogs las, vol. 14, pp. 337–39;
•	 Ḍā ki ma rnams kyi gtor ’bul, vol. 14, pp. 341–51;
•	 gCod yul rgya mtsho’i snying po stan thog gcig tu nyams su len pa’i tshul zab mo’i
yang zhun, vol. 14, pp. 353–60;
•	 gCod yul gyi dbang nam mkha’ sgo ’byed du grags pa, vol. 14, pp. 361–70;
•	 gCod kyi skong ba rnams bzhugs pa’i dbu phyogs, vol. 14, pp. 371–86; and
•	 Phyag rgya chen po gcod kyi gdams pa nam mkha’ sgo ’byed, vol. 14, pp. 407–23.
414 dPal dus kyi ’khor lo zhes bya ba rgyud kyi snying po, vol. 15, pp. 2–6.
415 sByor ba yan lag drug pa’i man ngag, vol. 15, pp. 6–13.
416 Dus ’khor nye brgyud kyi man ngag, vol. 15, pp. 13–14. These first three works are
included in a single text entitled rDo rje’i rnal ’byor yan lag drug pa’i rgyud dang
man ngag gi snying po’i gzhung, vol. 15, pp. 1–14.
417 dPal dus kyi ’khor lo’i rnal ’byor yan lag drug gi ’grel pa snying po bsdus pa / sha ba
ri’i gzhung chung gi ’grel pa’o, vol. 15, pp. 15–24. This text is erroneously attributed
to Drupchen Yumowa Mikyö Dorje; the actual author is Jonang Kunpang Chenpo
Mikyö Dorje.
418 Dus ’khor lha dgu’i sgrubs thabs rgyas pa, vol. 15, pp. 25–45.
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Notes 219
419 dPal dus kyi ’khor lo’i mchod chog nyer mkho, vol. 15, pp. 47–104.
420 dPal dus kyi ’khor lo’i dbang gong ma’i cho ga, vol. 15, pp. 105–31.
421 Zab lam rdo rje’i rnal ’byor gyi ’khrid yig mthong ba don ldan, vol. 15, pp. 133–231.
422 These manuals are combined under a single tile: rNal ’byor yan lag drug pa’i rtags
tshad kyi yi ge, vol. 15, pp. 233–68.
423 sByor drug gegs sel, vol. 15, pp. 269–313.
424 That is, Tāranātha.
425 bCom ldan ’das dus kyi ’khor lo lhan skyes kyi rgyun khyer dang rnal ’byor yan lag
drug pa stan thog gcig pa’i dmigs sdom lhan skyes grub ster, vol. 15, pp. 351–58.
There is also a short commentary on this: sByor drug stan thog gcig ma’i dmigs khrid
mdor bsdus snying gi thig le, vol. 15, pp. 358–69.
426 bLa med sngags chos kyi snying po’i bcud len lam zab bdud rtsi’i thig le, vol. 15, pp.
315–26.
427 dPal mchog dang po’i sangs rgyas kyi man ngag zab lam rdo rje’i rnal ’byor byin rlabs
bka’ brgyud bla mar gsol ba ’debs pa brgyud ’dzin mchog rgyas, vol. 15, pp. 327–29.
428 dPal dus kyi ’khor lo’i sbyor drug gi sngon ’gro chos spyod kyi ngag ’don zung ’jug them
skas, vol. 15, pp. 331–43.
429 dPal dus kyi ’khor lo’i rim gnyis ’bro lugs kyi brgyud pa’i gsol ’debs rdo rje ’bebs pa
chen po, vol. 15, pp. 345–51.
430 Grub chen dpe med mtsho’i lugs kyi sbyor ba yan lag drug pa’i rnal ’byor gyi snying po
nges pa, vol. 15, pp. 371–79. A rubric in the text notes, “There is no oral transmission lineage for this text.”
431 dPe med mtsho’i lugs kyi rnal ’byor yan lag drug pa’i khrid rdo rje’i tshig ’byed, vol.
15, pp. 381–403.
432 sNying po rdo rje’i tshig ces bya ba lce rtse rkan sbyar gyi gdams ngag gi rtsa ba, vol.
15, pp. 405–7. A rubric in the text notes “There is no oral transmission lineage for
this text.”
433 lCe rtse rkan sbyar gyi khrid rdo rje ’dzin pa’i nye lam, vol. 15, pp. 409–31.
434 lCe rtse rkan sbyar gyi ’khrul ’khor ’grel pa, vol. 15, pp. 433–37.
435 That is, the simpler two-armed form of the deity.
436 bCom ldan ’das dpal dus kyi ’khor lo lhan cig skyes pa’i sgrub thabs rjes gnang dang
bcas pa’i yi ge snying po grub pa, vol. 15, pp. 439–46.
437 Chos rgyal rigs ldan gtso bor gyur pa rdo rje’i rnal ’byor brgyud pa’i bla ma mchod pa’i
cho ga rdo rje nyi ma’i snang ba chen po, vol. 15, pp. 447–79.
438 bCom ldan ’das dus kyi ’khor lo’i khro rgyal rdo rje shugs kyi sgrub thabs dang rjes
gnang bklogs chog tu bkod pa ye shes grub pa, vol. 15, pp. 481–97.
439 Grub chen o rgyan pa’i gdams ngag rdo rje gsum gyi bsnyen sgrub kyi gzhung, vol. 15,
pp. 499–509.
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220 The Catalog
440 Thun mong ma yin pa’i smon lam rgyal ba rgya mtsho ma, vol. 15, pp. 619–25.
441 bSnyen sgrub kyi ’brel bshad yid bzhin nor bu, vol. 15, pp. 511–74.
442 rDo rje gsum gyi bsnyen sgrub las sngon ’gro’i cho ga, vol. 15, pp. 575–85.
443 bsNyen sgrub kyi khrid yig, vol. 15, pp. 603–17
444 rDo rje gsum gyi bsnyen sgrub sgrub chen gdan rdzogs su bsgom pa’i byang sems ’gyur
med kyi man ngag grub pa’i snying tig, vol. 15, pp. 587–601.
445 The 16th volume of The Treasury of Precious Instructions begins with the text of a
ritual honoring the gurus of the eight mainstream lineages of accomplishment,
authored by Kongtrul’s student and editor, Karma Tashi Chöpel: sGrub brgyud
shing rta chen po brgyad kun ’dus kyi bla ma mchod pa’i cho ga byin rlabs dngos grub
yon tan kun gyi ’byung gnas, vol. 16, pp. 1–55.
446 bLa ma rdo rje ’chang grub thob brgyad cu rtsa bzhi’i byin rlabs lhan cig tu bya ba’i
tshul dngos grub chu rgyun, vol. 16, pp. 55–100.
447 ’Phags yul gyi grub chen brgyad cu rtsa bzhi la mchod cing gsol ba gdab pa’i cho ga
dngos grub kun ’byung, vol. 16, pp. 101–31.
448 Grub mchog spyi la brten pa’i bla ma’i rnal ’byor rgya gar lugs dngos grub thig le ’khyil
pa, vol. 16, pp. 133–48.
449 Grub thob brgyad cu rtsa bzhi’i rdzogs rim rin chen phreng ba rtsa ’grel, vol. 16, pp.
149–200.
450 ’Phags pa spyan ras gzigs dbang phyug gi lam gyi rim pa’i mngon rtogs dbang bskur
thugs rje chen po’i chu rgyun, vol. 16, pp. 201–28.
451 ’Phags pa spyan ras gzigs dbang phyug gi dbang chog rin chen ’od ’phro’i mchod bsgrig
dkyil ’khor ston pa bcas, vol. 16, pp. 229–35.
452 This text does not seem to be included in the available editions of The Treasury of
Precious Instructions.
453 mGon po ’jam dpal dbyangs kyi rjes gnang, vol. 16, pp. 237–47.
454 bCom ldan ’das phyag na rdo rje’i rjes gnang byin rlabs kyi ’byung gnas, vol. 16, pp.
249–57.
455 bCom ldan ’das tshe dpag med kyi rjes gnang, vol. 16, pp. 259–68.
456 sGrol ma ’jigs pa brgyad skyob ’khor ba ’phrang sgrol gyi rjes gnang, vol. 16, pp.
269–74.
457 Arya dzam bha la’i rjes gnang, vol. 16, pp. 275–83.
458 Chos skyong brag lha mgon po’i rjes gnang bgegs dpung ’joms byed, vol. 16, pp.
285–91.
459 This text does not seem to be included in the available editions of The Treasury of
Precious Instructions.
460 sPyan ras gzigs kyi lam gyi rim pa rdo rje’i tshig rkang, vol. 16, pp. 293–96.
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Notes 221
461 ’Phags pa spyan ras gzigs dbang phyug gi bsnyen sgrub bdud rtsi’i chu rgyun, vol. 16,
pp. 297–320.
462 ’Phags pa spyan ras gzigs dbang phyug gi byang chub lam gyi rim pa’i khrid yongs su
sdud pa bdud rtsi’i dga’ ston, vol. 16, pp. 321–62.
463 ’Phags pa spyan ras gzigs kyi byang chub lam gyi rim pa’i khrid kyi cha lag man ngag
gser gyi thur ma rin po che’i sgron me, vol. 16, pp. 363–76.
464 ’Jam dpal dbyangs sku’i khrid shes rab ’phel byed ye shes rgyan gyi ’khor lo, vol. 16,
pp. 377–97.
465 bCom ldan ’das phyag na rdo rje thugs kyi khrid bdud dpung ’joms byed ’od zer rgyas
pa, vol. 16, pp. 399–425.
466 bCom ldan ’das mgon po tshe dpag med yon tan gyi khrid ’chi med rdo rje’i sku sgrub
par byed pa, vol. 16, pp. 427–45.
467 sGrol ma ’jigs pa brgyad skyob phrin las kyi khrid ’khor ba’i ’phrang sgrol, vol. 16, pp.
447–65.
468 Dzam bha la ser po’i khrid dngos grub char ’bebs, vol. 16, pp. 467–83.
469 sPyan ras gzigs lam rim bla ma brgyud pa la gsol ’debs byin rlabs kyi chu gter, vol. 16,
pp. 485–88.
470 Chos skyong brag lha mgon po’i mngon rtogs, vol. 16, pp. 489–95.
471 ’Phags pa spyan ras gzigs kyis grub chen mi tra dzo ki la gsungs pa’i rang gi sems nyid
ngal gso ba’i man ngag, vol. 16, pp. 497–523.
472 ’Phags pa spyan ras gzigs kyis grub chen mi tra dzo ki la gsungs pa’i phyag rgya chen
po sems nyid ngal gso’i gzhung ’grel snying po bsdus pa, vol. 16, pp. 525–52.
473 Phyag rgya chen po sems nyid ngal gso’i rtsa ba mdo yi lung dang sbyar ba, vol. 16,
pp. 553–58; and Sems nyid ngal gso’i rtsa ba rgyud kyi lung dang sbyar ba, vol. 16,
pp. 558–65.
474 Sems nyid ngal gso’i khrid kyi zin bris ’jam dbyangs mkhyen brtse’i dbang gis mdzad
pa, vol. 16, pp. 565–84.
475 Phyag rgya chen po sems nyid ngal gso’i khrid kyi nyams glu dran pas snying gi gdung
sel zla ba’i zil ngar, vol. 16, pp. 584–85.
476 Phyag rgya chen po sems nyid ngal gso’i ’khrid kyi ’chad thabs, vol. 16, pp. 585–99.
477 Sems nyid ngal gso’i brgyud ’debs gnas sbyar ma, vol. 16, pp. 601–2. Another short
text follows this one: bLa ma’i rnal ’byor skabs bla ma brgyud pa’i kha skong, vol.
16, pp. 603–4.
478 Grub chen mi tra dzo kis mdzad pa’i snying po don gsum gyi man ngag gi rtsa ba rdo
rje’i tshig rkang, vol. 16, pp. 605–7.
479 sNying po don gsum gyi brgyud ’debs byin rlabs mchog stsol, vol. 16, pp. 607–9.
480 ’Phags mchog thugs rje chen po’i dmar khrid snying po don gsum gyi nyams len mdor
bsdus pa grub pa mchog gi shing rta, vol. 16, pp. 609–16.
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222 The Catalog
481 Thugs rje chen po’i dmar khrid mi tra lugs kyi rgyun gyi rnal ’byor ngag ’don snying po,
vol. 16, pp. 616–18.
482 These texts are not included in the available editions of The Treasury of Precious
Instructions.
483 Thugs rje chen po’i dmar khrid skyer sgang lugs kyi brgyud ’debs, vol. 17, pp. 1–3.
484 Thugs rje chen po’i dmar khrid skyer sgang lugs kyi ngag ’don snying por dril ba zung
’jug grub ster, vol. 17, pp. 3–8. There is also an instruction manual: Thugs rje chen
po skyer sgang lugs kyi khrid yig, vol. 17, pp. 8–19.
485 sPyan ras gzigs dpal mo lugs kyi brgyud ’debs, vol. 17, pp. 21–22.
486 Thugs rje chen po’i dmar khrid dpal mo lugs kyi nyams len snying por dril ba zung ’jug
myur lam, vol. 17, pp. 22–25.
487 Thugs rje chen po’i smar khrid, vol. 17, pp. 27–38.
488 Thugs rje chen po’i dmar khrid zla rgyal lugs kyi brgyud ’debs, vol. 17, pp. 39–40.
489 Thugs rje chen po’i dmar khrid zla rgyal lugs kyi nyams len snying por dril ba zung ’jug
gsang lam, vol. 17, pp. 40–42.
490 Thugs rje chen po rgyal po lugs kyi brgyud ’debs, vol. 17, pp. 43–45.
491 Thugs rje chen po’i dmar khrid rgyal po lugs kyi nyams len snying por dril ba ’phags pa
dgyes pa’i lam srol, vol. 17, pp. 45–51.
492 Grub pa’i dbang phyug thang stong rgyal po la thugs rje chen pos dngos su gnang ba’i
snying po yi ge drug pa’i nyams len gyi gzhung gsal byed dang bcas pa, vol. 17, pp.
53–57.
493 rJe grub thob chen po dge slong padma dkar por skye ba bzhes pa’i tshe ’phags pa
spyan ras gzigs la gsol ba btab pa’i rdo rje’i gsung, vol. 17, pp. 71–72.
494 Grub pa’i dbang phyug thang stong rgyal po’i nye brgyud thugs rje chen po’i sgom bzlas
kyi ngag ’don mdo sngags yongs bcud, vol. 17, pp. 67–71.
495 Grub pa’i dbang phyug lcags zam pa chen po’i nye brgyud yi ge drug pa’i sgom lung ’bog
tshul gzhan phan mkha’ khyab, vol. 17, pp. 57–67.
496 Kun mkhyen bo dong pa’i lugs kyi phyag rgya chen po’i khrid yig grub pa’i zhal lung
bdud rtsi’i snying po, vol. 17, pp. 73–97.
497 Kun mkhyen bo dong pa’i lugs kyi phyag rgya chen po lhan cig skyes sbyor dang zab
gsal dbyer med zung du ’jug pa’i sngon ’gro’i ngag ’don ma rig mun sel, vol. 17, pp.
99–113.
498 Bo dong lugs kyi phyag rgya chen po zab gsal gyi ring brgyud gsol ’debs ye shes mchog
stsol, vol. 17, pp. 115–17.
499 Bo dong ras chen dpal ’byor bzang po’i lugs kyi gtum mo zhag bdun ma’i khrid yig bla
ma’i zhal lung, vol. 17, pp. 119–32.
500 gTum mo zhag bdun ma’i gsol ’debs sngon ’gro ngag ’don gsum sbyor, vol. 17, pp.
167–74.
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Notes 223
501 Kun mkhyen bo dong pa’i dpal de nyid ’dus chen gyi zab khrid chos skor dgu las / thub
pa chen po’i gcod khrid kyi khrid yig zab don yang snying, vol. 17, pp. 145–53.
502 Thub pa chen po’i mdo gcod dmar ’gyed zhal shes, vol. 17, pp. 153–56.
503 Kun mkhyen bo dong pa’i bka’ srol thub pa mdo gcod kyi dmar khrid zin bris bla ma’i
thugs bcud, vol. 17, pp. 156–65.
504 Kun mkhyen bo dong pa’i bka’ srol thub pa mdo gcod kyi ngag ’don bklags pas grub pa,
vol. 17, pp. 133–43.
505 Ras chen dpal ’byor bzang po nas brgyud pa’i ’pho ba’i lo rgyus gdams ngag dang bcas
pa, vol. 17, pp. 175–83.
506 Thams cad mkhyen pa rong ston chen pos yum la gnang ba’i zab lam ’pho ba’i gdams
skor, vol. 17, pp. 185–206. This includes the following texts:
•	 a short account of the origin of this teaching, vol. 17, pp. 185–88;
•	 Thams cad mkhyen pa rong ston chen pos yum la gnang ba’i ’pho chos tshams sbyor
dang bcas pa, vol. 17, pp. 188–92;
•	 ’Pho khrid brgyud pa’i gsol ’debs, vol. 17, p. 192;
•	 addendum to the foregoing, vol. 17, pp. 192–93; and
•	 Rong ston ’pho ba sbyong ba’i tshe ngag ’don bya tshul zur bkol mchog gi lam chen,
vol. 17, pp. 193–97.
507 Rong ston thams cad mkhyen pas mdzad pa’i ’pho ba’i dmigs khrid skal bzang thar par
’dren pa’i lcags kyu, vol. 17, pp. 197–206.
508 Tib. bka’ babs bdun ldan. These are distinct ways in which authentic transmission
of teachings can take place. The first is (1) extensive historical transmissions from
one generation of living master to the next generation (Tib. ring brgyud bka’ ma).
Hidden treasure teachings (Tib. gter ma) are concealed under various authentic
conditions and revealed later (often centuries later) under equally authentic conditions. These are further classified as (2) treasures of earth (Tib. sa gter), which
are physical texts or objects; (3) treasures of enlightened intent (Tib. dgongs gter),
which are “concealed” as latent memories within the mental continuum of an
individual and then revealed to that continuum in a future lifetime; and (4) reconcealed treasures (Tib. yang gter), which are revealed but then reconcealed to
be revealed a second time. The others are (5) orally transmitted lineages (Tib.
snyan brgyud) that originate with the oral teachings of an enlightened master or
mahāsiddhā;(6) transmissions received in pure visions (Tib. dag snang) of deities
or masters in the past manifesting in forms that are embodiments of their timeless awareness (Tib. ye shes kyi sku); and (7) recollections of past events, such as
occasions in a previous lifetime in which teachings were received and are then
“remembered” in a future lifetime.
509 Grub chen zhi ba sbas pa’i thugs bcud bka’ babs bdun ldan gyi gzhung rdo rje’i lam
bzang po, vol. 17, pp. 207–18.
510 bKa’ babs drug ldan gyi ’khrid yig ’phags yul grub pa’i zhal lung, vol. 17, pp. 219–95.
511 bKa’ babs drug ldan gyi zab khrid brgyud pa’i gsol ’debs mu tig phreng ba, vol. 17, pp.
297–301.
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224 The Catalog
512 bCud len gyi gdams pa rim pa lnga pa, vol. 17, pp. 303–9.
513 Chu’i bcud len gyi gdams pa ’chi med rig ’dzin sgrub pa’i chu rgyun, vol. 17, pp.
311–18.
514 sNyan brgyud rde’u bcud len dang me tog bcud len gyi ’don khrid sbrags ma, vol. 17,
pp. 319–29.
515 The formal authorization for the white Amitāyus is found in vol. 18, pp. 331–34.
516 Tshe sgrub zhag bdun ma’i nyams len gyi rim pa ’chi med bdud rtsi’i bcud len, vol. 17,
pp. 331–36. There is also a short supplication to the lineage: Tshe sgrub zhag bdun
ma’i brgyud ’debs dngos grub mchog stsol, vol. 17, pp. 336–37.
517 gTsug tor rnam par rgyal ma lha dgu’i sgrub thabs rjes gnang dang bcas pa rin ’byung
las khol du phyungs pa, vol. 17, pp. 339–49.
518 rNam rgyal lha dgu’i sgrub thabs bum chog dang bcas pa, vol. 17, pp. 351–76.
519 sGrol dkar yid bzhin ’khor lo thun mong ma yin pa’i sgrub cing mchod pa’i cho ga ’chi
med bdud rtsi’i rol mtsho, vol. 17, pp. 377–407. There is also a supplication to the
lineage of this practice: sGrol dkar yid bzhin ’khor lo’i bla ma brgyud pa’i gsol ’debs,
vol. 17, p. 409, with a supplement, vol. 17, pp. 409–10.
520 rJe btsun sgrol ma yid bzhin ’khor lo’i zab khrid thun mong ma yin pa’i yi ge bde ldan
mgon po’i zhal lung ring ’tsho’i bsil sbyin, vol. 17, pp. 411–40.
521 sGrol dkar yid bzhin ’khor lo’i tshe khrid zla ba’i chu rgyun gyi nyams len snying po
bsdus pa, vol. 17, pp. 441–50.
522 bLa ma tshe lha rnam gsum gyi rnal ’byor dang rjes su ’brel bar tshogs gnyis spel ba’i
cho ga ’chi med grub pa’i dga’ ston, vol. 17, pp. 451–68. To this text is appended a
short supplication: ’Phags ma sgrol ma la rtsa sngags dang sbyar ba’i sgo nas gsol ba
’debs pa don kun grub pa’i dbyangs snyan, vol. 17, pp. 468–69.
523 The woodblock edition of the catalog has, in error, “ninth” (dgu pa) instead of
“tenth” (bcu pa).
524 This is the full version of the formal title and name of Jetsun Kunga Drolchok.
525 Khrid brgya’i brgyud ’debs brjod bde brgyud pa’i mtshan sdom cung zad gsal bar bkod
pa, vol. 18, pp. 1–37. The supplement is: Khrid brgya’i brgyud ’debs kha skong, vol.
18, p. 39.
526 Zab khrid brgya dang brgyad kyi khungs gleng ba’i zhabs rten tshigs su bcad pa, vol.
18, pp. 41–46.
527 Khrid brgya’i brgyud pa’i lo rgyus, vol. 18, pp. 67–98. The supplement is Khrid
brgya’i brgyud pa’i lo rgyus kha skong, vol. 18, pp. 99–116.
528 Khrid brgya’i sngon ’gro thun mong ba, vol. 18, pp. 117–20; and Khrid brgya’i sngon
’gro thun mong ma yin pa, vol. 18, pp. 121–26.
529 Zab khrid brgya dang brgyad kyi yi ge, vol. 18, pp. 127–353.
530 Khrid brgya’i sa ’grel ya mtshan ’phrul gyi lde mig, vol. 18, pp. 355–61.
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Notes 225
531 Khrid brgya’i mtshan tho dmigs bsal, mGon brgya’i mtshan tho, and dBang brgya’i
mtshan thos nges gnas, vol. 18, pp. 363–74.
532 Khrid brgya’i pod dbang byed tshul bla ma’i zhal shes yi ger bkod pa byin rlabs kyi za
ma tog, vol. 18, pp. 375–80.
533 The present work, Kongtrul’s catalog of the entire collection, is included at this
point: sGrub brgyud shing rta chen po brgyad kyi smin grol snying po phyogs gcig bsdus
pa gdams ngag rin po che’i mdzod kyi dkar chag bkra shis grags pa’i rgya mtsho, vol.
18, pp. 381–547. This is followed by a short colophon (spar byang) to The Treasury
(vol. 18, pp. 549–53), also translated in the present volume; and a text concerning the rituals of lay and monastic ordination from the Vinaya tradition: ’Dul ba’i
las chog mthong ba don ldan, vol. 18, pp. 555–629.
534 Kongtrul actually discusses the lineage successions under ten headings. Following
the ninth heading (“Minor Teachings”), he discusses a tenth (“108 Instructions of
the Jonang Tradition”), a collection that he considers the underlying support of
the entire Treasury.
535 That is, Minling Terchen Gyurme Dorje.
536 That is, Terchen Gyurme Dorje.
537 That is, Minling Lochen Dharma Śrī, the younger brother of Minling Terchen.
538 That is, the Buddha Śākyamuni.
539 Also spelled Yazi.
540 This refers to the sutra and tantra teachings that Longchen Rapjam synthesized in
the aforementioned texts.
541 Skt. Mañjughoṣa. That is, Jamyang Khyentse Wangpo.
542 That is, Atīśa.
543 That is, Gyaltsap Rinchen Gyatso and Gyaltsap Yeshe Gyatso.
544 That is, Vasubandhu.
545 That is, Jamyang Khyentse Wangpo.
546 That is, Jamyang Khyentse Wangpo.
547 Lodrö Gyaltsen was the author of the text.
548 That is, Jamyang Khyentse Wangpo.
549 That is, Sachen Kunga Nyingpo.
550 That is, Sachen Kunga Nyingpo, his elder son Sönam Tsemo and younger son
Jetsun Drakpa Gyaltsen, their nephew Sakya Paṇḍita Kunga Gyaltsen, and his
nephew Chögyal Pakpa Lodrö Gyaltsen.
551 That is, Saraha.
552 A rubric in the text notes “There is no reading transmission for the summary of
the foregoing by Pal Barpuwa.”
553 That is, the second Pawo, Tsuklak Trengwa.
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226 The Catalog
554 The woodblock erroneously reads: Direct Introduction to the Three Kāyas.
555 This reference is unclear; it may refer to a lama from a place called Gechok
(“Virtuous Direction”).
556 That is, the fifth Zhamar, also known as Könchok Yenlak.
557 This may be a reference to the ḍākinī of the Shangpa Kagyu tradition.
558 “The most important lineage holder of Milarepa was Gampopa, who founded
the Dagpo Kagyu. He is also known as Noble Dawa Shonnu (Youthful Moon)
and Dakpo Lhaje (the Doctor from Dakpo). In three sutras, he was predicted by
the Buddha, saying there will be someone called Gelong Tsoze, which means a
Bhikshu who is a doctor. His nephew was Gompo Tsultrim Nyingpo (or Gomtsul),
who held the lineage of the main seat of Gampopa, known as Densa Kagyu,
which his descendants continued. Gomtsul’s main student was Shang Yudrakpa
or Tsondru Drakpa, from who stems the Tsalpa Kagyu, one of the four elder
Kagyu schools. . . . The Vajradhara Prayer speaks of “the four elder lineages”
and these come from Gampopa and his nephew Gomtsul, who were very similar
in their realization. There were no students of Gampopa who did not also receive teachings from Gomtsul as well. These four lineages are the Tsalpa Kagyu,
Karma Kagyu, Barom Kagyu, and Pakdru Kagyu; some add the Densa Kagyu to
make five. These are called the elder lineages as they all come directly from
Gampopa and his nephew Gomtsul.” (http://www.kagyumonlam.org/english/
news/Report/Report_20120226.html)
559 The woodblock edition reads, in error, “Mangtsewa.”
560 That is, Jamyang Khyentse Wangpo.
561 That is, the second Drukchen, Kunga Paljor.
562 That is, Vipaśyin, Śikhin, Viśvabhu, Krakucchandra, Kanakamuni, Kāśyapa, and
Śākyamuni. The first three are buddhas who appeared in the mythical aeon preceding our present one; the latter four (the Buddha Śākyamuni being the buddha
of our present age) are the first four of the 1,002 buddhas who will appear in the
present aeon.
563 That is, the second Drukchen, Kunga Paljor.
564 An alternate form is Mengompa.
565 That is, Jamyang Khyentse Wangpo.
566 Another possible Sanskrit rendering would be Vajrapīṭhapāda.
567 The seven figures from Taklung Tangpa to Ratna Kara are the first seven successive throne holders of the Taklung Kagyu lineage.
568 Tib. sku rags pa.
569 That is, the fourth Taklung Tripa, also referred to in this text as Mangala Guru,
the Sanskrit version of his name.
570 That is, Jamyang Khyentse Wangpo.
571 That is, Jamyang Khyentse Wangpo.
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Notes 227
572 That is, Tāranātha.
573 That is, Jamyang Khyentse Wangpo. Mañjughoṣa (another name for the bodhisattva Mañjuśrī) is the original Sanskrit for the Tibetan equivalent Jamyang;
Jamyang Khyentse Wangpo was considered to be an emanation of Mañjuśrī.
574 That is, Tāranātha.
575 That is, Jamyang Khyentse Wangpo.
576 That is, Bodong Paṇchen Chokle Namgyal.
577 That is, Bodong Paṇchen.
578 That is, Jamyang Khyentse Wangpo.
579 That is, Jamyang Khyentse Wangpo.
580 That is, Jamyang Khyentse Wangpo.
581 That is, Khedrup Je Gelek Palzang.
582 That is, Rok Gyalse Kunga Zangpo and Kunga Döndrup.
583 That is, Jangsem Jinpa Gyatso.
584 The ḍākinī referred to here is Machik Lapkyi Drönma.
585 That is, Gyalse Jangsem Kunga.
586 The “Lord of Secrets”; that is, the bodhisattva of spiritual power Vajrapāṇi.
587 Lochen Dharmaśrī was assassinated by the Dzungar invaders from Mongolia
during their destruction of Mindroling Monastery in 1718.
588 These are three texts by Dampa Rinpoche.
589 That is, Kunga Döndrup.
590 That is, Madrom Chökyi Sherap, the fourth in the lineage succession.
591 That is, Sochung Gendun Bar, the fifth in the lineage succession.
592 That is, Kaṃtön Yeshe Gyaltsen, the seventh in the lineage succession.
593 That is, Fifty Verses, also known as the Grand Poem.
594 Lion of Speech, an epithet of Mañjuśrī.
595 Rangjung Dorje’s outline to this commentary is also included in The Treasury of
Precious Instructions.
596 As noted earlier, this attribution of authorship to Yumowa Mikyö Dorje is erroneous, the actual author being Jonang Kunpang Chenpo Mikyö Dorje.
597 Another name for the Buddha Śākyamuni.
598 That is, Katok Rikzin Chenpo Tsewang Norbu.
599 That is, the eighth Ta’i Situ Chökyi Jungne.
600 That is, Mañjuśrī Yaśas.
601 The woodblock edition reads, in error, “Yeshe Gyatso.”
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228 The Catalog
602 That is, Rinchen Khyenrap Chokdrup, the first Chogye Trichen.
603 That is, Dolpopa Sherap Gyaltsen.
604 In the woodblock, the first part of the name is illegible.
605 These are the rituals associated with Hayagrīva, Mañjughoṣa, Vajrapāṇi,
Amitāyus, Tārā, and Jambhala.
606 That is, Atīśa.
607 The Sanskrit term for “the lord protector Mañjuśrī” (Tib. ’Jam mgon), a reference
to Jamyang Khyentse Wangpo.
608 That is, Jamyang Khyentse Wangpo.
609 That is, Jamyang Khyentse Wangpo.
610 (Tib. bka’ babs drug ldan). These are distinct from the seven modes of personal
transmission explained in note 508; all six fall into the category of orally transmitted lineages (Tib. snyan brgyud), which is only one of the seven.
611 Drolwai Gönpo is the Tibetan form of the Sanskrit name Tāranātha; this master
generally signed his works with the Sanskrit version of his name.
612 That is, Jamyang Khyentse Wangpo.
613 Another name for Cakrasaṃvara.
614 Tib. Chökyi Gyaltsen.
615 That is, Jamyang Khyentse Wangpo.
616 Tib. Chökyi Zangpo.
617 That is, Jamyang Khyentse Wangpo.
618 That is, Jamyang Khyentse Wangpo.
619 Most likely Zhangtön Könchok Pal; another possibility is Zhang Gandenpa Kunga
Sönam. Both were masters of Drakpukpa (Namza Drakpukpa Sönam Pal).
620 Possibly Kaṃ Densawa Lodrö Chökyong, who was one of Paṇchen Śākya Chokden’s teachers.
621 In the Bari tradition.
622 Also known as Drupchen (“Mahāsiddhā”) Lenakpa.
623 Also known as Shenyen (“Spiritual Mentor”) Drepa.
624 Also known as Nyame (“Incomparable”) Lenakpa.
625 That is, Jamyang Khyentse Wangpo.
626 The woodblock edition reads, in error, “Eight Instructions” (Tib. khrid brgyad) for
the usual abbreviation “One Hundred [and Eight] Instructions” (Tib. khrid brgya).
627 That is, Kunga Drolchok.
628 That is, Tāranātha.
629 Another name for King Trisong Detsen.
630 Skt. Śrīdharmapāla (that is, Virūpa).


== Footnotes ==
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