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| = Translation = | | = Translation = |
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| Contents
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| Foreword by Ringu Tulku Rinpoche vii
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| Translator’s Preface ix
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| An Ocean of Auspicious Renown
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| The Catalog of The Treasury of Precious Instructions | | The Catalog of The Treasury of Precious Instructions |
| Homage 3
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| I. Purpose 7
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| II. Traditions in India and Tibet 35
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| III. Identification of Teachings 55
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| IV. Enumeration of Teachings 85
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| V. Lineage Successions 113
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| Colophon 175
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| Notes 185
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|
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| The Treasury of Precious Instructions is a collection of the essential root
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| texts, instructions, and manuals of all the eight practice lineages of Tibetan
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| Vajrayana Buddhism. To preserve these is to preserve the complete practice
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| of Vajrayana Buddhism. All of the texts enshrined in this collection were
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| written by the most authentic masters of their lineage. Jamgön Kongtrul
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| Lodrö Taye not only made great efforts to receive the transmission of every
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| one of these instructions from a master of that practice; he also practiced
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| them all in solitary retreat. Therefore, this is not just a collection of texts but
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| a living lineage of transforming practices. The Treasury and its transmission
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| also became the focal point of the ri-me (nonsectarian) movement in Tibetan
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| Buddhism. When His Holiness the Sixteenth Gyalwang Karmapa came out of
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| Tibet as a refugee, one of the first things he did was to give the transmission
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| of The Treasury of Precious Instructions—even before building a monastery.
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| I am extremely grateful that Tsadra Foundation is taking up the enormous task of translating this entire collection into English. I regard this undertaking as one of the greatest possible contributions toward preserving Tibetan civilization. And I congratulate Richard Barron for making the catalog of The Treasury of Precious Instructions available in English.
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| Ringu Tulku
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| February 2013
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|
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| Translator’s Preface
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| The Treasury of Precious Instructions (gDams ngag rin po che’i mdzod) is one
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| of the five monumental collections known as the Five Treasuries that were
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| compiled by Jamgön Kongtrul Lodrö Taye (1813–1900), one of the greatest
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| figures of his time in the Tibetan Buddhist tradition. To read his autobiography is to be astonished at his literary output alone, to say nothing of
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| his other achievements. In A Marvelous Garland of Rare Gems, a history of
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| the Dzogchen lineage of the Nyingma school, the late Nyoshul Khenpo remarked of Jamgön Kongtrul:
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| When we examine his legacy of some ninety volumes of original
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| works—a marvelous nonsectarian contribution to the continuity
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| of the teachings—it would seem as though he spent his life solely
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| engaged in composition. When we reflect on his efforts to transmit the empowerments, teachings, pith instructions, and oral
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| transmissions of the Nyingma and Sarma schools without sectarian bias, it would seem as though he devoted himself entirely to
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| explaining and promulgating teachings. When we consider the
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| ways in which he engaged in the profound stages of development and completion for an incredible range of practices, from
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| the preliminaries to a vast array of mandalas, it would seem as
| |
| though he spent his entire life sealed away in a retreat center.
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| However, he also founded monastic centers such as that at Tsari
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| Rinchen Drak, contributed to the restoration of older sites by
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| erecting new representations of enlightened form, speech, and
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| mind, organized more than 150 rituals for offering ganachakras,
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| served the sublime Three Jewels, and so forth. When we examine how he pursued the ten kinds of spiritual conduct, it would seem as though he spent his life wholly engaged in the pursuit
| |
| of spiritual activities. He certainly exemplified the conduct of an
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| advanced practitioner. 1
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| Kongtrul’s inspiration to produce these Five Treasuries came, as did so
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| much that he valued in his life, from his primary guru, Jamyang Khyentse
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| Wangpo. In his autobiography, Kongtrul notes the following exchange early
| |
| in 1862, when he was about fifty:
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| in the periods between my meditation sessions I had been composing the source verses to my treatise The Encompassing of the
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| Knowable, 2
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| a treatise dealing with the three higher trainings.
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| Later, I offered this to my lord guru for his inspection, and on
| |
| that occasion he gave me great encouragement, saying, “This is
| |
| definitely due to the blessings of your spiritual masters and the
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| power that comes from having the dakinis open up your subtle
| |
| channels. We will call this The Treasury of the Knowable, the first
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| of the five great Treasuries you will produce. Now you must
| |
| write your own commentary to it.” 3
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| The next mention Kongtrul makes of this project in connection with The
| |
| Treasury of Precious Instructions is some eight years later, on the first day of
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| the new Tibetan year (that is, early in 1870):
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| I discussed an idea of mine with Khyentsé Rinpoché. I had already
| |
| received teachings from the traditions of the Eight Lineages of
| |
| Accomplishment. So that these transmissions would not go to
| |
| waste, I had thought to gather all the most important empowerments, instructions, and spiritual advice in a single collection.
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| When I suggested this plan to Khyentsé Rinpoché, he told me
| |
| that he himself had written about twenty small volumes of instruction on these subjects, but that he had a big problem in that
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| the empowerments were not complete. “Your idea is excellent,”
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| he said, “and you should put this collection together and call it
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| The Treasury of Spiritual Advice.” 4
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| He drew up a list of some ten
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| volumes of oral transmissions and spiritual advice, such as the
| |
| “red” and “black” volumes of the Lamdré tradition, and composed histories of the lineages of my Treasury of Precious Hidden
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| Teachings and Treasury of Spiritual Advice. Khyentsé Rinpoché
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|
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| Translator’s Preface xi
| |
| told me that I should write an instruction manual for the Eight
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| Cycles of the Path. 5
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| The night after Kongtrul had agreed to undertake this project, Khyentse
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| Rinpoche had an elaborate and prophetic dream that both of them took as
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| an excellent omen for the success of their endeavors.
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| Over a decade later, in late 1881, Kongtrul visited his guru: “I went directly to Dzongsar Monastery. There I did a detailed edit of the latest volumes of my Treasury of Spiritual Advice that had been published.” 6
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| By the
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| autumn of the following year, Kongtrul gave what seems to have been the
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| first transmission of The Treasury of Precious Instructions to a small group of
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| his students, a process that took two months:
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| The masters of Ngor and his students, Dzogchen Rinpoché, the
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| tertön’s rebirth, and others—some thirty people in all—promised
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| me that they would study, teach, promulgate, and practice the
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| instructions found in my Treasury of Spiritual Advice, so at the
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| outset I performed for them a major torma empowerment focusing on the dakinis. On the fifteenth day of the eighth month I began giving the empowerments, oral transmissions, and instructions from The Treasury of Spiritual Advice. These were finished
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| by the fourteenth day of the tenth month. On the fifteenth day,
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| in conclusion we very methodically performed a ganachakra
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| feast and, at Khandroi Drora, an offering ceremony for the “one
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| hundred families of yoginis.” 7
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| Kongtrul continued to expand the collection over the next few years, so
| |
| that by 1887, when he conferred the transmission of The Treasury of Precious
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| Instructions on the young fifteenth Karmapa, Khakhyap Dorje, the process
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| took more than three months:
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| I accompanied Gyalwang Karmapa and his retinue back to
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| Palpung Monastery [where] . . . Karmapa took up residence in
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| the temple for the monastic summer retreat.
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| I began giving the transmissions for The Treasury of Spiritual
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| Advice [early in the third month]. . . . These were finished by the
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| tenth day of the sixth month. Once I had finished offering these
| |
| teachings, I brought everything to a positive conclusion with a
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| teaching on the longevity practice associated with White Tara. 8
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|
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| xii The Catalog
| |
| He gave the transmission of The Treasury of Precious Instructions for the
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| third and final time early in 1889, but an entry in his diary for 1893 notes
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| that he continued to expand and revise the collection. At the conclusion
| |
| of his autobiography, discussing his career as a student and teacher, he
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| remarks:
| |
| For the fourth of the Treasuries, The Treasury of Spiritual Advice,
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| because of my deep faith in the Eight Lineages of Accomplishment
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| that developed in Tibet, I spent a great deal of effort in seeking out the ripening empowerments and liberating instructions
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| transmitted by the extensive lineages of all of these systems.
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| Although no one could have the time to put all of these teachings
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| into practice, they were collected so that the advice my spiritual
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| masters had imparted would not go to waste. I also thought that
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| while the famous traditions were widespread enough, it might
| |
| be possible to ensure that some very rare transmissions, which
| |
| were on the point of disappearing, might at least be preserved
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| as lineages of words. In addition, it is my feeling that to hear
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| these essential teachings of the sutras and tantras even once
| |
| gives purpose to our lives as human beings. With this altruistic
| |
| motivation, I collected the quintessential elements of these eight
| |
| systems of practice, as well as their most profound ripening empowerments and liberating instructions. 9
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| Kongtrul never expected that any single individual would practice all
| |
| the methods contained in even one of his Treasuries. Rather, by bringing
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| these lines of transmission together in a unified format, he helped to ensure
| |
| that the continuity that is so vital to an authentic lineage would be easier
| |
| to maintain. In order for a lineage to be considered viable in the Tibetan
| |
| context, at the very least, a living master must confer the transmission—
| |
| whether an empowerment, a reading transmission, or an instruction—on a
| |
| living student. Given that any teaching could conceivably be the means by
| |
| which someone at some point might attain liberation and enlightenment,
| |
| it is seen as crucial that all teachings continue to be transmitted through
| |
| authentic lineages. Many of the teachings contained in Kongtrul’s Treasuries
| |
| might arguably have disappeared if he had not brought them into the mainstream as part of a collection that would be transmitted on a regular basis to
| |
| large groups of people. Indeed, in his catalog to the collection, translated in
| |
| the present volume, Kongtrul notes where an unbroken line for the reading
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|
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| Translator’s Preface xiii
| |
| transmission (Tib. lung) of a given text is no longer extant. He also emphasizes the urgency of this task of preservation:
| |
| 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.
| |
| The Structure of The Treasury of Precious Instructions
| |
| Using the terminology given to him by his guru Jamyang Khyentse Wangpo,
| |
| Kongtrul called his collection a treasury of “instructions” (Tib. gdams ngag),
| |
| or spiritual advice. The term gdams ngag is often used interchangeably with
| |
| man ngag, so that a unilateral distinction between these is not practical.
| |
| As Matthew Kapstein notes in his insightful article “gDams ngag: Tibetan
| |
| Technologies of the Self”:
| |
| The Tibetan terms gdams ngag (Skt. upadeśa) and man ngag (Skt.
| |
| āmnāya, but sometimes also upadeśa) refer broadly to speech
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| and writing that offer directives for practice, whether in the general conduct of life or in some specialized field such as medicine,
| |
| astronomy, politics, yoga or meditation. In any of these areas,
| |
| they may refer to “esoteric” instructions, i.e., advice not usually
| |
| found in theoretical textbooks but derived from the hands-on experience of skilled practitioners, and thus intended primarily for
| |
| those who are actually engaged in the practice of the discipline
| |
| concerned. Man ngag seems often to connote a higher degree of
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| esotericism than does gdams ngag, particularly where both terms
| |
| are employed together contrastively, and despite their essential
| |
| synonymity. 10
| |
| In this context, Kongtrul is using the term gdams ngag to refer broadly
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| to many different kinds of spiritual instructions, from complex exegeses of
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|
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| xiv The Catalog
| |
| scriptural sources to highly personalized, even idiosyncratic pith instructions
| |
| given on a single occasion by a highly realized master to a highly receptive
| |
| student. The Treasury of Precious Instructions includes examples of all kinds of
| |
| teaching styles and subject matter. Yet it must be noted that the emphasis in
| |
| The Treasury is on the Vajrayāna teachings, the realm in which the distinctions among the various schools in the Tibetan tradition are most marked.
| |
| As his overarching theme for The Treasury of Precious Instructions, Kongtrul found his inspiration in the historical Tibetan model of the “eight great
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| mainstream lineages of accomplishment.” As Kapstein notes:
| |
| There is no single classification of the many traditions of gdams
| |
| ngag that is universally employed by Tibetan Buddhist doxographical writers. From about the thirteenth century onwards,
| |
| however, the preeminence of certain particular traditions gave
| |
| rise to a characteristic scheme that we encounter repeatedly,
| |
| with small variations, throughout Tibetan historical, doctrinal
| |
| and bibliographical literature. According to this, there are eight
| |
| major gdams ngag traditions, which are referred to as the “eight
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| great conveyances that are lineages of attainment” (sgrub brgyud
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| shing rta chen po brgyad). The paradigmatic formulation of this
| |
| classificatory scheme is generally attributed to ’Phreng bo gTer
| |
| ston Shes rab ’od zer (Prajñāraśmi, 1517–1584), whose verses
| |
| on this topic are widely cited by Tibetan authors. 11
| |
| The Buddhist tradition and the teachings on which it is based are often
| |
| described as comprising the two areas of theory (which is to say, study) and
| |
| practice (Tib. bshad sgrub), although “theory” is never meant to remain simply theoretical. Indeed, there is not a hard-and-fast line between these two
| |
| areas but a mutually complementary relationship of study informing practice and practice inspiring further study. Just as Tibetans use this model of
| |
| the eight lineages of accomplishment to exemplify the practical application
| |
| of the Buddhist teachings, they also refer to the “ten great pillars upholding the lineages of exegesis,” to whom Kongtrul alludes in the introductory
| |
| section of The Catalog, as embodying the ideal of studying the teachings to
| |
| better understand the Buddha’s message.
| |
| The eighteen volumes of The Treasury of Precious Instructions are arranged
| |
| in roughly chronological order, beginning with the earliest of the Tibetan
| |
| schools, the Nyingma, and continuing with the Sarma (“newer”) schools,
| |
| concluding with several volumes of teachings that are referred to as “minor
| |
|
| |
| Translator’s Preface xv
| |
| instructions” (khrid phran), a term that should be understood to indicate not
| |
| inferiority or lack of worth but simply a teaching that does not constitute the
| |
| backbone of one of the more historically prominent schools.
| |
| Thus the first two volumes of The Treasury of Precious Instructions concern
| |
| the teachings of the Nyingma school, established in the eighth century with
| |
| the arrival in Tibet of masters such as Padmākara and Vimalamitra. Kongtrul
| |
| classifies the texts included in these volumes according to the Nyingma
| |
| model of the three yogas (mahāyoga, anuyoga, and atiyoga) and the three
| |
| categories within atiyoga: the Category of Mind (sems sde), the Category of
| |
| Expanse (klong sde), and the Category of Direct Transmission (man ngag sde).
| |
| In his autobiography he outlines the contents of volumes 1 and 2:
| |
| The first system, that of the Early Translation School, or Nyingma, consists of the “three yogas.” The first of these three sections
| |
| is that of the Mahayoga approach. This section includes The
| |
| Concise Path by Buddhaguhya; the precious master Padmakara’s
| |
| Pith Instructions: The Garland of Views, together with a commentary, and his Sphere of the Mamos’ Activity; and the concise
| |
| instructions on The Heart Essence of Secrets by the omniscient
| |
| Longchenpa.
| |
| The Anuyoga section includes teachings on the four stages
| |
| of yoga connected with The Clarification of Bliss, and extracts
| |
| from the intuitive techniques of meditation from the Discourse
| |
| of United Intent.
| |
| Of the three categories—outer, inner, and secret—of the
| |
| Atiyoga section, the outer Category of Mind surveys the fundamental tantra and explanatory commentaries, and includes the
| |
| empowerment for The Eighteen Meanings of A and the instructions
| |
| from the tradition of Kham, Nyang, and Aro. The inner Category
| |
| of Expanse surveys the fundamental tantra and explanatory
| |
| commentaries, and includes meditation methods, the blessing
| |
| ritual of the guru, and instructions. The secret Category of Direct
| |
| Transmission surveys the fundamental tantra and explanatory
| |
| commentaries, and includes the empowerment and instruction
| |
| for the Innermost Heart Drop of the Guru; the secret cycles of
| |
| the omniscient master of the Buddhist teachings, Longchenpa,
| |
| including his instructions for the cycle of Being at Ease in Mind
| |
| Itself and The Trilogy of Natural Freedom, his instructions on
| |
| the tantra Dredging the Pit of Cyclic Existence; and the rituals to
| |
|
| |
| xvi The Catalog
| |
| honor the gurus of the Heart Drop lineage and to make offerings
| |
| to the seven classes of guardian deities of these teachings. 12
| |
| The third and fourth volumes contain texts from the Kadampa tradition
| |
| that sprang from the teachings of the great Indian master Atīśa (980–1054)
| |
| and structured itself on what the late E. Gene Smith called “the fundamental
| |
| contribution of Atīśa—the Graduated Path (Lam rim), with its emphasis on
| |
| the exoteric as an indispensable foundation for the esoteric.” 13 These texts
| |
| are categorized under three headings: the source texts (gzhung), which in
| |
| this case are short works by Atīśa; the spiritual instructions (gdams ngag),
| |
| which here focus on the system known as “mental training” (blo sbyong);
| |
| and the pith instructions (man ngag), which include Vajrayāna teachings and
| |
| practices. As Kongtrul notes:
| |
| The section dealing with the second system, the Kadampa,
| |
| consists of three parts—the source texts, the spiritual advice, and
| |
| the pith instructions. The section on the source texts includes
| |
| the primary source—The Lamp for the Path to Enlightenment and
| |
| its commentary—as well as commentaries on the stages on the
| |
| spiritual path and other instructions.
| |
| The section on the spiritual advice includes the primary
| |
| source—The Seven Points of Mind Training—as well as the instruction manual on this theme called The One Hundred Collected
| |
| Instructions on Mental Training and other texts.
| |
| The section on the pith instructions includes the source text—
| |
| The Bodhisattva’s Garland of Gems—as well as the empowerment
| |
| and instructions for the Sixteen Spheres and the auxiliary authorizations and instructions concerning the Four Deities.
| |
| From the “new Kadampa” tradition, so named by Jé Rinpoché [Tsongkhapa], I have included his treatise The Three
| |
| Principal Aspects of the Path, as well as the text Mahamudra: The
| |
| Main Path of the Victorious Ones, and the definitive instructions.
| |
| To supplement these teachings, I have included the rituals
| |
| to confer the bodhisattva vow from both traditions of that ordination. As well, there are some associated texts—instructions
| |
| on the Madhyamaka view, a ritual to honor the gurus of the
| |
| Kadampa School, and transmissions connected with Kartaridhara Mahakala (the guardian deity of these teachings) and
| |
| Lord Atisha’s tradition of White Jambhala. 14
| |
|
| |
| Translator’s Preface xvii
| |
| Volumes 5 and 6 contain teachings transmitted in the lineage of the
| |
| Sakya school, founded by Sachen Kunga Nyingpo (1092–1158). Smith offers
| |
| the following description of this school:
| |
| The Sa skya religious system is an amalgamation of diverse traditions. Both Dkon mchog rgyal po, the founder of Sa skya, and
| |
| his elder brother ’Khon Rog shes rab tshul khrims, felt the need
| |
| for thorough reforms. . . . Dkon mchog rgyal po, like Mar pa, the
| |
| great guru of the Bka’ brgyud pa, was sent to study with the great
| |
| teacher ’Brog mi. From ’Brog mi he received the Three Tantras
| |
| of Hevajra (Kye rdo rje’i rgyud gsum)—the Hevajra, Vajrapa,
| |
| and Sampuṭa Tantras—and the initiations of the New Tantras.
| |
| These new doctrines he skillfully grafted on to the mantric practices of his ancestors, to whom they had been transmitted by
| |
| Padmasambhava. This fact explains the particular reverence the
| |
| Sa skya have for Gu ru Rin po che. It was not, however, until the
| |
| organization of these various elements into a doctrinal system
| |
| by the great Sa chen Kun dga’ snying po that we can speak of a
| |
| Sa skya sect. 15
| |
| The Sakya school is noted in particular for the system known as Lamdre
| |
| (the Path with the Result), which focuses on the Hevajra cycle and incorporates teachings on the three levels of Hīnayāna, Mahāyāna, and Vajrayāna.
| |
| As Kongtrul describes the contents of these two volumes:
| |
| In the section dealing with the third system, that of the spiritual advice concerning Lamdré (“The Path and Its Fruition”), are
| |
| found the primary source—The Vajra Verses—and its commentaries, as well as the source text on The Inseparability of Samsara
| |
| and Nirvana, with the instruction manuals and explanatory essays concerning this text.
| |
| The section also includes the empowerment for the “pith instruction” tradition of Hevajra; texts from the extensive, more
| |
| direct, and extremely direct lineages of the Lamdré teachings; the
| |
| instructions on threefold purity according to the tantra The Vajra
| |
| Pavilion; the “eight later cycles concerning the spiritual path”;
| |
| and the “spiritual connections of the six avenues.” The auxiliary
| |
| instructions include those concerned with Parting from the Four
| |
| Kinds of Attachment; a ritual to honor the gurus of the Lamdré
| |
| Interior_DNZ_Catalog_12_03_13.indd 17 3/18/13 3:55 PM
| |
| xviii The Catalog
| |
| School; and the authorization for the eight deity mandala of
| |
| Vajra Panjara Natha, the guardian deity of these teachings. 16
| |
| The next four volumes of The Treasury of Precious Instructions (volumes
| |
| 7 to 10) focus on teachings from the Kagyu tradition of Marpa the translator (1012–1097)—Kongtrul’s primary affiliation, at least at that stage of his
| |
| life—with its numerous schools and subschools. In the Vajrayāna context,
| |
| the Kagyu teachings have a dual emphasis on the path of skillful method
| |
| (Tib. thabs lam), epitomized by the Six Dharmas of Nāropa, and the path of
| |
| freedom (Tib. grol lam), that is, the teachings on Mahāmudrā. Kongtrul states:
| |
| In the section concerning the fourth system, that of the Kagyü
| |
| School of the powerful master Marpa, the common teachings include the fundamental source of the Mahamudra approach—the
| |
| glorious Tantra of the Uncorrupted State—as well as commentaries authored by Saraha, Shavaripa, Tilopa, Naropa, Maitripa,
| |
| Marpa, Milarepa, and Gampopa.
| |
| The uncommon teachings include the authentic texts that are
| |
| the primary source for the Six Yogas, as well as the vajra verses
| |
| of the intimate oral lineage, the smaller and larger original texts,
| |
| and the three cycles of Tilopa’s, Naropa’s, and Marpa’s clarifications of the intimate oral lineage. This section also includes the
| |
| empowerment for the masculine and feminine aspects of the glorious Chakrasamvara mandala according to the tradition of the
| |
| intimate oral lineage. The fundamental advice and instructions
| |
| included are the three treatments of the intimate oral lineage
| |
| (the extensive, middle-length, and abridged), the nine doctrines
| |
| of the “disembodied dakinis” by Rechungpa, and the “four rolled
| |
| scrolls” of Tsurtön’s intimate oral lineage. This section contains
| |
| instructions—primarily those concerning Mahamudra and the
| |
| Six Yogas—from the individual subschools of the Dakpo Kagyü
| |
| tradition, the four major ones being the primary one associated
| |
| with the monastic seat of Dakpo, the Tsalpa of Guru Zhang, the
| |
| Karma Kamtsang (with its branches of Zurmang and Nedo), and
| |
| the Pakmo Drupa. Of the eight minor branches of the Pakmo
| |
| Drupa Kagyü, the section contains teachings from the Drigung,
| |
| Taklung, Throphu, and Lingré Kagyü (also known as the glorious Drukpa School, with its three subdivisions of upper, lower,
| |
| and middle). There are also works by Yang-gönpa and Barawa.
| |
| Interior_DNZ_Catalog_12_03_13.indd 18 3/18/13 3:55 PM
| |
| Translator’s Preface xix
| |
| In addition, the section includes a ritual to honor the gurus of
| |
| the Kagyü School in general, and transmissions concerning the
| |
| protective deities of these teachings—the Four-Armed Mahakala
| |
| and the goddess Dhumavati. 17
| |
| Volumes 11 and 12 contain the teachings of the Shangpa Kagyu school
| |
| founded by the remarkable Tibetan master Khyungpo Naljor (990–1139),
| |
| who is reputed to have lived to the age of 150, visited India seven times,
| |
| and studied with more than 150 masters, including the two dakinis Niguma
| |
| and Sukhasiddhi. Kongtrul had a special affinity with this tradition, which
| |
| he felt was in danger of losing its identity as a distinct tradition, owing
| |
| both to the vicissitudes of the Tibetan religio-political scene and to the fact
| |
| that many of its teachings had been absorbed into other schools. Kongtrul
| |
| was very concerned that the Shangpa Kagyu not just survive but thrive as
| |
| a viable school of spiritual thought and practice, and to this end he made it
| |
| a major focus in his program for the three-year, three-month retreat center
| |
| he established at his hermitage of Kunzang Dechen Ösel Ling, near Palpung
| |
| Monastery, the seat of the Tai Situpas in eastern Tibet. 18 Kongtrul’s dedication to preserving and revivifying the Shangpa Kagyu tradition was carried
| |
| on by one of his incarnations, Kalu Rinpoche Karma Rangjung Kunkyap
| |
| Trinle Pal Zangpo (1908–1989), so that the school is currently undergoing
| |
| something of a renaissance and has gained the support of such eminent
| |
| figures as the current Tai Situ Rinpoche, Pema Dönyö Nyingje. Kongtrul describes the texts he included in these two volumes of The Treasury of Precious
| |
| Instructions:
| |
| In the section concerning the fifth system, that of the Shangpa
| |
| Kagyü School, the primary sources are the vajra verses, and their
| |
| commentaries, concerning the Six Yogas (the root), Mahamudra
| |
| (the trunk), the three methods of “carrying on the path” (the
| |
| branches), and the “deathless state” (the fruition), as well as the
| |
| fundamental texts concerning the forms of the goddess Khechari
| |
| (the flowers). The two collections of ritual blessings are the two
| |
| cycles of teachings that establish the guidelines for receiving
| |
| blessings—the six transmissions of the pivotal blessings, and
| |
| the later basic transmissions. The section also contains the entire teachings from the direct lineage of Thangtong Gyalpo; the
| |
| instructions written by the venerable Taranatha for the extensive lineage; and the practice cycles for Sukhasiddhi and The
| |
| Interior_DNZ_Catalog_12_03_13.indd 19 3/18/13 3:55 PM
| |
| xx The Catalog
| |
| Combination of Four Deities. There is a ritual to honor the gurus
| |
| of the Shangpa tradition, the authorizations for the dakinis of
| |
| the five classes and the Swift-Acting Jnana Natha. The section
| |
| also includes the thirteen major transmissions associated with
| |
| the protective deity, the practice of Penetrating the Heart, and the
| |
| transmission for Kshetrapala. 19
| |
| Volumes 13 and 14 are devoted to the teachings of two associated traditions: (1) the Pacification of Suffering (Zhije) tradition based on the
| |
| teachings of the enigmatic Indian master Dampa Sangye (d. 1117?), who
| |
| is sometimes identified as (or perhaps conflated with) two Indian masters:
| |
| Kamalaśīla and Bodhidharma; and (2) the Severance (Chö) tradition developed by the female Tibetan master Machik Lapdrön (1055–1149).
| |
| The Zhije tradition, which takes its name (Pacification of Suffering) from
| |
| a line in the Heart Sutra that describes the mantra of Prajñāpāramitā as “the
| |
| mantra that brings about the pacification of suffering,” is based on teachings brought to Tibet by Dampa Sangye during some five visits to Tibet,
| |
| organized into three main lineages with numerous branch lineages. With
| |
| an enormous number of teachings that were brought from Buddhist India
| |
| to Tibet over several centuries, the Severance tradition is renowned as the
| |
| single example of a school of Buddhist thought and practice developed in
| |
| Tibet that was accepted as authentic by Indian students and taken back to
| |
| their home country to be promulgated there. 20
| |
| Kongtrul discusses the contents of these volumes as follows:
| |
| The section dealing with the sixth system, that of Zhijé School,
| |
| includes the tantra fragments that are the primary sources, as
| |
| well as miscellaneous writings of Phadampa Sang-gyé and all
| |
| the empowerments and ritual blessings for the three transmissions of these teachings—early, middle, and later—as well as
| |
| for the protective deities. There are the instruction manuals for
| |
| these themes written by Lochen Dharma Shri, and Nyedo Sönam
| |
| Pal’s instructions on the Zhijé teachings.
| |
| The auxiliary branch of the Zhijé system is that of The Sacred
| |
| Teachings on the Object of Severance. This section includes the
| |
| primary sources for this approach, written by Aryadeva and
| |
| Machik Lapdrön—including The Teaching Essays, The Further
| |
| Essays, The Heart Essays, and The Pinnacle Jewel of Wisdom—and
| |
| the profound Heart Drop teachings. As for the ripening empowInterior_DNZ_Catalog_12_03_13.indd 20 3/18/13 3:55 PM
| |
| Translator’s Preface xxi
| |
| erments, three traditions are included, those of the Zurmang,
| |
| Jamyang Gönpo, and Gyalthangpa. The spiritual advice includes
| |
| the instruction manuals for the three transmissions—early, middle, and later. There is an activity ritual focusing on the feast
| |
| offering, and one to honor the gurus of the Zhijé School. 21
| |
| Volume 15 includes teachings from the last two of the eight lineages
| |
| of accomplishment: that of Vajra Yoga (also known as the Six Branches of
| |
| Union, or Jordruk) and Dorje Sumgyi Nyendrup (Stages of Approach and
| |
| Accomplishment of the Three Vajras).
| |
| The former is a system of advanced tantric practices based on the teachings of the Kālacakra tantra, particularly as transmitted through the Jonang
| |
| tradition of Tibet. Though ostensibly a tantra of the Sarma tradition, the
| |
| Kālacakra was also highly esteemed in the Nyingma school. The great
| |
| Nyingma master Jamgön Ju Mipam Gyatso (1846–1912) wrote a two-volume commentary on the Kālacakra cycle and considered the teachings of this
| |
| tradition to reflect those found in the Dzogchen approach of the Nyingma.
| |
| The final lineage is the least known among the eight, one transmitted by
| |
| the master Orgyenpa Rinchen Pal (1230–1309), who was also a student of
| |
| the second Karmapa, Karma Pakshi (1204–1283), and a teacher of the third
| |
| Karmapa, Rangjung Dorje (1284–1339). Orgyenpa received this lineage,
| |
| which incorporates practices also found in the Vajra Yoga approach, in a
| |
| visionary transmission from Vajravārāhī and other ḍākinīs. Although the
| |
| lineage continued unbroken until Kongtrul’s time, it was another tradition
| |
| that he considered “exceedingly rare and in danger of dying out.”
| |
| Kongtrul described the contents of volume 15 in this way:
| |
| The section dealing with the seventh system, that of the profound path of Vajra Yoga, includes the primary source—the
| |
| quintessential Kalachakra Tantra—as well as instructions from
| |
| the intimate oral lineage of Kalachakrapada and some small
| |
| source texts by Shavaripa. There is the sadhana and offering
| |
| ritual for the nine deity mandala, the extraordinary sublime
| |
| empowerment and its instruction manuals and auxiliary texts,
| |
| all authored by Jonang Jetsün Rinpoché. The section includes
| |
| The Profound Path: The Sphere of Nectar; the middle-length
| |
| treatment of the Six Branches of Union from the tradition of
| |
| Anupamarakshita; and the concise version entitled Touching the
| |
| Tip of the Tongue to the Palate. There is a ritual to honor the guInterior_DNZ_Catalog_12_03_13.indd 21 3/18/13 3:55 PM
| |
| xxii The Catalog
| |
| rus of the tradition of the Six Branches of Union, as well as the
| |
| authorizations for the form of Kalachakra with consort and the
| |
| protective deity Vajravega.
| |
| The section dealing with the eighth system, that of The Stages
| |
| of Approach and Accomplishment for the Three Vajras, includes
| |
| the primary source (which was bestowed on the mahasiddha
| |
| Orgyenpa by Vajravarahi and the dakinis of the four families).
| |
| There is also the explanatory commentary to this, as well as the
| |
| instruction manuals and the methods for meditating to bring the
| |
| stages of approach and accomplishment to consummation in a
| |
| single sitting. 22
| |
| Volumes 16 and 17 contain what Kongtrul refers to as miscellaneous instructions (Tib. khrid sna tshogs). In a traditional manner to ensure an auspicious conclusion to the collection, volume 17 contains transmissions focusing on the deities of longevity: the white Tārā, Amitāyus, and Uṣṇīṣavijayā.
| |
| As Kongtrul writes:
| |
| The ninth section of this collection contains a number of unrelated teachings—spiritual advice that derives from various traditions. These include the blessing ritual and instructions concerning the Eighty-Four Mahasiddhas; the individual empowerments and instructions for The Six Instructions of Maitripa; the
| |
| cycles of Mahakarunika Chittavishramana and The Threefold
| |
| Quintessential Meaning as transmitted in the Zhalu tradition;
| |
| the five definitive instructions on Avalokiteshvara; Thangtong
| |
| Gyalpo’s practice associated with the six-syllable mantra; the
| |
| Mahamudra instructions and The Sutra Ritual of the Sage from the
| |
| Bodong tradition; the instruction on chandali and the transference of consciousness transmitted by Rechen Paljor Zangpo; the
| |
| “mother transference” of Rongtön; the instructions on the “seven
| |
| lines of specific transmission” according to the new translations of
| |
| the Jonang tradition; and various kinds of alchemical procedures.
| |
| The collection concludes in a positive manner with the authorizations for the three deities of longevity, the intimate oral
| |
| lineage of the seven-day longevity sadhana, the instructions
| |
| for the longevity practice of White Tara according to the tradition of Bari Lotsawa, and a ritual to honor the three deities
| |
| of longevity. 23
| |
| Interior_DNZ_Catalog_12_03_13.indd 22 3/18/13 3:55 PM
| |
| Translator’s Preface xxiii
| |
| In addition to the text of the catalog translated here, the eighteenth and
| |
| final volume of The Treasury of Precious Instructions contains a collection of
| |
| short texts collectively known as the 108 Instructions of the Jonang tradition (Jo nang brgya rtsa), arranged by the Jonangpa master Jetsun Kunga
| |
| Drolchok (1507–1566). Kongtrul held this collection, which contains abbreviated versions of many of the teachings found in The Treasury, in great
| |
| esteem, and in the catalog he describes its teachings as “supports for all the
| |
| foregoing [teachings].”
| |
| Whereas the volumes of The Treasury of Precious Instructions are arranged
| |
| chronologically according to schools, the actual order in which the teachings are transmitted by masters to students follows a format that exemplifies the model of the graduated path (Tib. lam rim). An account of such a
| |
| transmission is found in a “record of teachings received” (Tib. thob yig)
| |
| by the eighth Khamtrul Rinpoche, Döngyu Nyima (1930–1979). 24 This
| |
| work, in the form of a diary, records the teachings given by Dilgo Khyentse
| |
| Rinpoche when he conferred the transmission of The Treasury of Precious
| |
| Instructions at Khamtrul Rinpoche’s center of Tashi Jong in Himachal
| |
| Pradesh, India. The transmission began with a reading transmission of the
| |
| catalog from volume 18 (“to inspire confidence in the historical authenticity” of the teachings, as Khamtrul Rinpoche put it), followed by a transmission of the teachings from the Sakya school known as Parting from the
| |
| Four Attachments (Zhen pa bzhi bral) found in volume 6, and the Kadampa
| |
| teachings on the graduated path to enlightenment (volumes 3 and 4). The
| |
| transmissions then proceeded through the teachings of the Sakya (volumes
| |
| 5 and 6), Marpa Kagyu (volumes 7 to 10), Shangpa Kagyu (volumes 11
| |
| and 12), Zhije and Chö (volumes 13 and 14), Vajra Yoga and Nyendrup
| |
| (volume 15), and the miscellaneous instructions (volumes 16 and 17). The
| |
| transmissions were then given for the first two volumes, those containing
| |
| the Nyingma teachings. The transmissions from the 108 Instructions of the
| |
| Jonang tradition were bestowed throughout the rest of the transmissions
| |
| where appropriate, providing continuity as a kind of backbone to the entire
| |
| process of transmission. 25
| |
| The Catalog
| |
| The Catalog of The Treasury of Precious Instructions is an example of a popular
| |
| genre known in Tibetan as dkar chag. This term is often translated as “table
| |
| of contents,” and indeed I had originally chosen to render it that way. But
| |
| the nature of this work (and of many dkar chag texts) goes far beyond the
| |
| Interior_DNZ_Catalog_12_03_13.indd 23 3/18/13 3:55 PM
| |
| xxiv The Catalog
| |
| structure and function of a table of contents in the Western sense.26 This is
| |
| not simply a list of texts but a comprehensive account that places each of
| |
| the texts—which are, in fact, listed at one point—in a much larger context.
| |
| Kongtrul divides his catalog into five major topics. He first sets forth
| |
| what he calls the purpose, by which he means not simply his reasons for
| |
| compiling The Treasury of Precious Instructions but the purpose of the teachings it contains. In this section, he reminds us that the ultimate point of all
| |
| Buddhist teachings lies in liberation from suffering and the attainment of
| |
| enlightenment. He also discusses the Dharma as the means by which such a
| |
| goal is reached, the qualifications of teacher and student and their relationship, and only then the compilation of The Treasury.
| |
| In the second major section of The Catalog, Kongtrul gives a brief survey of the historical development of Buddhism in India and Tibet. In outlining the way the teachings came to Tibet, he bases his comments on the
| |
| model of the eight lineages of accomplishment established by the Nyingma
| |
| master Trengpo Tertön Sherap Özer (who is often referred to by Tibetans as
| |
| Prajñāraśmi, which is the back-formation of his name in Sanskrit.) This model
| |
| constitutes the structure of Kongtrul’s entire Treasury of Precious Instructions.
| |
| The third section is an analysis of how the teachings of each of these
| |
| eight lineages are structured. Given that each lineage constitutes a complete
| |
| path in itself, Kongtrul’s concern was to preserve the integrity of each while
| |
| demonstrating the themes common to them all.
| |
| It is in the fourth major section of his catalog that Kongtrul lists the actual
| |
| texts he chose for inclusion in his Treasury, making this the section that most
| |
| resembles a table of contents. His choices were not arbitrary: for each of the
| |
| eight lineages, he consulted with holders of the respective traditions, and
| |
| throughout the process of compiling The Treasury, he was guided by the advice of his guru Jamyang Khyentse Wangpo, who was renowned as someone
| |
| who held virtually every lineage extant at that time, including many that
| |
| were rare and obscure. Kongtrul occasionally mentions texts in an order different from the one in which they are now arranged in the actual volumes of
| |
| The Treasury of Precious Instructions. This may be due to later editors’ having
| |
| rearranged the contents slightly.
| |
| In the fifth and final section of The Catalog, Kongtrul lays out the lineage
| |
| of transmission for all the texts in his Treasury. In each case, he lists the successive holders of the lineage from its inception down to Kongtrul himself.
| |
| Having received the transmission allowed him not only to include the text
| |
| in The Treasury of Precious Instructions but to transmit that lineage to others. This section, by far the lengthiest, comprises almost half of the entire
| |
| Interior_DNZ_Catalog_12_03_13.indd 24 3/18/13 3:55 PM
| |
| Translator’s Preface xxv
| |
| catalog, emphasizing the importance of authentic and unbroken lineage for
| |
| ensuring the efficacy of the spiritual methods contained in The Treasury.
| |
| A Note on This Translation
| |
| This edition of An Ocean of Auspicious Renown: The Catalog of The Treasury
| |
| of Precious Instructions is a preliminary one, prepared with some haste to coincide with the unveiling of Tsadra Foundation’s DNZ Project, the intention
| |
| of which is eventually to produce English translations of the entire contents
| |
| of The Treasury of Precious Instructions. As such, the present book lacks much
| |
| of the apparatus, such as an index, that is planned for inclusion in a future
| |
| edition; given the wealth of detail and information, both doctrinal and historical, contained in The Treasury, there will also no doubt be inaccuracies
| |
| or omissions that will warrant correction. In choosing English names for the
| |
| titles of Tibetan texts, I have relied in some cases on existing translations
| |
| and in other cases have had to come up with my own provisional version, in
| |
| full knowledge that another translator may hit upon a more useful English
| |
| title in the future.
| |
| To provide ease of pronunciation, Tibetan names have been rendered
| |
| according to a simplified phonetic system, while titles of texts and technical
| |
| terms have been given in a modified version of the system devised by Prof.
| |
| Turrell V. Wylie. Sanskrit terms include diacritical marks, except in cases
| |
| where a Sanskrit word has been accepted as part of English vocabulary by
| |
| virtue of being included in Merriam-Webster’s Collegiate Dictionary or where
| |
| passages cited from previously published works lack such diacritics. Where
| |
| a Sanskrit name is my unconfirmed reconstruction from the Tibetan, I have
| |
| observed the convention of preceding it with an asterisk.
| |
| The numbers embedded in the translation in square brackets refer to the
| |
| folios of the woodblock edition of the catalog found in volume 18 of the
| |
| editions of The Treasury of Precious Instructions published by Dilgo Khyentse
| |
| Rinpoche (Paro, Bhutan, 1979–81) and Shechen Publications (Kathmandu,
| |
| Nepal, 1991). Both of these editions are reproductions of the original woodblock edition printed at Jamgön Kongtrul’s home monastery of Palpung
| |
| in eastern Tibet. Those woodblocks were tragically destroyed during the
| |
| Cultural Revolution that devastated so much of the Tibetan cultural and religious heritage. Fortunately, owing to the efforts of the masters of these lineages, much of Tibet’s literary legacy has been preserved. Tsadra Foundation
| |
| is to be commended for its efforts to further this preservation by sponsoring
| |
| the translation of The Treasury of Precious Instructions, so that these works
| |
| Interior_DNZ_Catalog_12_03_13.indd 25 3/18/13 3:55 PM
| |
| xxvi The Catalog
| |
| will be accessible to greater numbers of readers and practitioners the world
| |
| over. It is an honor for me to participate in these efforts by contributing this
| |
| translation of The Catalog.
| |
| I wish to extend my thanks to Eric Colombel and Tsadra Foundation for
| |
| supporting my work; to Ringu Tulku Rinpoche for providing the foreword;
| |
| to Sarah Harding, Cyrus Stearns, Karl Brunnhölzl, and Ngawang Zangpo for
| |
| their valuable input; to my editor, Tracy Davis, for her skill and patience; and
| |
| to Rafael Ortet for the design and production of this book.
| |
| Richard Barron
| |
| (Chökyi Nyima)
| |
| February 2013
| |
|
| |
| The Catalog
| |
| of
| |
| The Treasury of Precious
| |
| Instructions
| |
| Interior_DNZ_Catalog_12_03_13.indd 26 3/18/13 3:55 PM
| |
|
| |
| The Catalog
| |
| of
| |
| The Treasury of Precious
| |
| Instructions
| |
| Interior_DNZ_Catalog_12_03_13.indd 1 3/18/13 3:55 PM
| |
| Interior_DNZ_Catalog_12_03_13.indd 2 3/18/13 3:55 PM
| |
| [1b] | | [1b] |
| I pay homage to, and take refuge in, the glorious, holy masters—my primary | | I pay homage to, and take refuge in, the glorious, holy masters—my primary |
| Line 706: |
Line 97: |
| all comes always from the three precious Jewels, | | all comes always from the three precious Jewels, |
| Homage | | Homage |
| Interior_DNZ_Catalog_12_03_13.indd 3 3/18/13 3:55 PM
| | |
| 4 The Catalog
| | |
| and so I revere them as my refuge, with faith born of informed | | and so I revere them as my refuge, with faith born of informed |
| appreciation. | | appreciation. |
