1. LINEAGE PRAYERS OF THE ONE HUNDRED AND EIGHT GUIDEBOOKS

The following prayers intone the names of the progenitors or inspirational sources of the One Hundred and Eight Guidebooks and their successive historical lineage holders in India and Tibet through to the time of their compiler, Kunga Drolchok (1507–1565). Jamgön Kongtrul Lodrö Taye (1813–1899) later extended the lineage of the first prayer, Parting from the Four Attachments, by adding the names of subsequent lineage holders who followed Kunga Drolchok, including the latter’s acknowledged reincarnation Drolmei Gonpo Tāranātha (1575–1634), as well as Rinchen Dorjéma Ratnavajriṇī (1585–1668), Katok Tsewang Norbu (1698–1755), Zhalu Lotsāwa Losal Tenkyong (b. 1804), and Jamyang Khyentsé Wangpo (1820–1892). Readers should understand that this extended lineage is to be appended to each of the one hundred and eight guidebooks in turn.

Each prayer concludes with a pithy quatrain requesting the blessings of the lineage holders and alluding tersely to the doctrinal content of the lineage in question. In a few instances, explanatory notes have been added, but in general the reader should understand that these allusions and technicalities are explained in the corresponding guidebooks themselves (chap. 9).

In his concluding remarks at the end of this chapter, Kunga Drolchok comments on the difficulty he encountered in composing these versified prayers. In order to maintain the meter, he frequently resorted to a well-established poetic device—rendering the names of the successive lineage holders obliquely through epithets or contracted variant forms. For the aid of the reader, this translation presents these names not in metrical verse but in a simplified linear form, and each prayer is preceded by a short paragraph, which I have added, that dates the relevant chronology.

FORMAL TITLE

Supplication to the Lineage of the One Hundred and Eight Guidebooks, Easy to Recite and Clearly Listing to Some Extent the Names of the Lineage Holders1 {2}

INTRODUCTORY VERSE

OṂ SVĀSTI SIDDHAṂ

Homage to the teachers and to Mañjughoṣa!

1. PARTING FROM THE FOUR ATTACHMENTS

The progenitors of the first lineage are Śākyamuni Buddha and the bodhisattva Mañjughoṣa, whose revelation was transmitted to Sachen Kunga Nyingpo (1092–1158), the first of the five founders of Sakya Monastery. His successors, the hierarchs of Sakya, include Sonam Tsemo (1142–1182), Drakpa Gyeltsen (1147–1216), Sakya Paṇḍita Kunga Gyeltsen (1182–1251), Chogyel Pakpa Lodro Gyeltsen (1235–1280), Zhang Konchok Pel (1240–1317), Drakpukpa Sonam Pelwa (1277–1350), Lama Dampa Sonam Gyeltsen (1312–1375), Lama Dampa Pelden Tsultrim (1333–1399), Sharchen Yeshé Gyeltsen (1359–1406), Ngorchen Kunga Zangpo (1382–1456), Gyeltsab Kunga Wangchuk (1424–1478), and Kunga Chogdrub (fl. fifteenth–sixteenth centuries) who was an important teacher of Kunga Drolchok (1507–1565). The extended lineage (see above) includes: Choku Lhawang Drakpa (fl. sixteenth century), Tāranātha (1575–1634), Rinchen Dorjéma Ratnavajriṇī (1585–1668), Rinchen Gyatso (fl. seventeenth century), Nyingpo Tayepa (fl. seventeenth century), Kunzang Wangpo (fl. early eighteenth century), Katok Tsewang Norbu (1698–1755), Kunzang Choying Rangdrol, Kunzang Chojor, Lobzang Tutob (fl. late eighteenth–early nineteenth centuries), Nyima Chopelwa, Zhalu Lotsāwa Losal Tenkyong (b. 1804), and Jamyang Khyentsé Wangpo (1820–1892).

The lineage prayer of Parting from the Four Attachments is as follows:

Thereafter this guidebook was maintained by the lineage holders of the entire one hundred and eight guidebooks, as follows:

I supplicate the teachers of the primary lineage.

Grant your blessing that the genuine coalescent middle way

Might arise in our minds,

Separated from all grasping,

Including attachment to this life,

Attachment to cyclic existence—the three world systems,

Attachment to self-interest, and attachment to prejudice.2 {3}

2. THE SEVEN-POINT MIND TRAINING OF THE GREAT VEHICLE

The progenitors of this lineage are Śākyamuni Buddha and the bodhisattva Mahāmaitreya, whose revelations were received by Asaṅga (fl. late fourth–early fifth centuries). The latter’s Indian successors included his brother Vasubandhu (fl. late fourth–early fifth centuries), as well as Ārya Vimuktisena (fl. fifth century), Bhaṭṭāraka Vimuktisena (fl. late fifth–early sixth centuries), Guṇamitra (fl. late sixth–early seventh centuries), Haribhadra (ca. 800), Pūrṇavardhana, the elder Kusulu Ratnabhadra, the younger Kusulu Mitrayogin, Dharmakīrti of Sumatra (b. tenth century), and Atiśa (982–1054). In Tibet, the lineage then descended through the Kadampa masters: Dromton Gyelwei Jungné (1004–1064), Potowa Rinchen Sel (1027–1105), Sharawa Yonten Drak (1070–1141), Chekhawa Yeshé Dorjé (1101–1175), Sechilbupa Chokyi Gyeltsen (1121–1189), Lhaton Ozer Lama (fl. twelfth century), Lhading Jangchub Bum (fl. twelfth century), Lhading Kunga Gyatso (fl. twelfth century), Umdzé Yonten Pel (fl. late twelfth–early thirteenth centuries), Dewa Pel (1231–1297), Drakpa Zhonu (1257–1315), Sonam Drakpa (1273–1345), Gyelsé Tokmé Zangpo (1295–1369), Drogon Pelden Yeshé (fl. fourteenth century), Hor Kabzhipa Sengé Gyeltsen (fl. late fourteenth–early fifteenth centuries), Pelden Zangpo, Neten Sampenpa Jangsem Jinpa, Raton Yonten Pelzang (fl. fifteenth century), and Kunga Chogdrub (fl. fifteenth–sixteenth centuries).

The lineage prayer of The Seven-Point Mind Training of the Great Vehicle is as follows:

From this point on, the aforementioned extension of the lineage should be inserted.

Grant your blessing that those endowed with the preliminary supporting teachings,

And refined in the twofold enlightened mind that constitutes the main practice,

Having transformed [negative circumstances] into the path,

By the integration of experiential cultivation

Might esteem more than life itself

The reaching of the limits of mind training,

The precepts [of mind training], and the commitments [of mind training]!3 {4}

3. THE HEART OF DEPENDENT ORIGINATION

The progenitors of this lineage are Śākyamuni Buddha and the bodhisattva Mahāmaitreya, whose revelations were received by Dharmakīrti of Sumatra (b. tenth century). Atiśa (982–1054) then transmitted this instruction in Tibet through the Kadampa masters: Dromton Gyelwei Jungné (1004–1064), Potowa Rinchen Sel (1027–1105), Gyaton Chagriwa (fl. late eleventh–early twelfth centuries), Chokyi Yungdrung (fl. early twelfth century), Nyipuwa Gyergom Zhikpo (1090–1171), Gyagom Riwa Zhikpo, Drakrom, Nyenchenpa Sonam Tenpa (ca. 1222–1317), Sherab Bumpa (fl. thirteenth century), Gyelsé Tokmé Zangpo (1295–1369), Drogon Pelden Yeshé (fl. fourteenth century), Hor Kabzhipa Sengé Gyeltsen (fl. late fourteenth–early fifteenth centuries), Pelden Zangpo, Neten Sampenpa Jangsem Jinpa, Raton Yonten Pelzang (fl. fifteenth century), and Kunga Chogdrub (fl. fifteenth–sixteenth centuries) to Kunga Drolchok.

The lineage prayer of The Heart of Dependent Origination is as follows:

Through the supplication and experiential cultivation of union with the teacher,

Grant your blessing that the mind endowed with loving-kindness, compassion,

And seven focuses4 might arise uncontrived in the mental continuum,

And that all appearances whatsoever might arise as a magical net of auspicious circumstances!

4. THE CARRYING OF HAPPINESS AND SUFFERING ON THE PATH

The progenitor of this lineage is the female bodhisattva Bhaṭṭārikā Tārā, whose revelations were received by the great paṇḍita Śākyaśrī of Kashmir (1127–1225). He introduced this instruction in Tibet to Tropu Lotsāwa Jampapel (1173–1236), from whom it was transmitted through the Kadampa succession of Lhodrak Jangchub Pelzangpo (fl. early thirteenth century), Dewa Pel (1231–1297), Kabzhipa Drakpa Zhonu (1257–1315), Jangsem Sonam Drakpa (1273–1345), Gyelsépa Tokmé Zangpo (1295–1369), Remdawa Zhonu Lodro (1349–1412), Drakpa Gyeltsen, Konchok Gyeltsen, and Kunga Chogdrub (fl. fifteenth–sixteenth centuries), the teacher of Kunga Drolchok.

The lineage prayer of The Carrying of Happiness and Suffering on the Path is as follows:

Grant your blessing that we may actualize the three buddha bodies:

The buddha body of reality in which happiness and suffering that arise are unfabricated,

The buddha body of perfect resource endowed with major and minor marks,

And the buddha body of emanation that nurtures all beings through spiritual and temporal well-being!

5. THE MIND TRAINING ACCORDING TO SUMPA LOTSĀWA

The progenitors of this lineage are the female meditational deity Vajravārāhī and the female bodhisttva Bhaṭṭārikā Tārā, whose revelations were received by the Tibetan translator Sumpa Lotsāwa Darma Yonten (fl. twelfth century). He transmitted this instruction through a combined Sakya and Kadampa line that included Sakya Paṇḍita Kunga Gyeltsen (1182–1251), Chogyel Pakpa Lodro Gyeltsen (1235–1280), Zhangton Konchok Pel (1240–1317), Chojé Lama Dampa Sonam Gyeltsen (1312–1375), Gyelsé Tokmé Zangpo (1295–1369), Jangchub Tsemo (1303–1380), Hor Kabzhipa Sengé Gyeltsen (fl. late fourteenth–early fifteenth centuries), Pelden Zangpo, Neten Sampenpa Jangsem Jinpa, Raton Yonten Pelzang (fl. fifteenth century), and Kunga Chogdrub (fl. fifteenth–sixteenth centuries), the teacher of Kunga Drolchok.

The lineage prayer of The Mind Training of Sumpa Lotsāwa is as follows:

Grant your blessing that we may realize:

The state of mind that is satisfied with whatever arises,

The crucial experiential cultivation that is perfectly satisfied by resting

Where the nature of mind itself abides,

The lack of exhaustion of our own mind as it turns toward the sacred doctrine,

And the deathless abiding nature.

6. THE SEVERANCE OF MACHIK LABDRON

The progenitors of this lineage are the female meditational deity Prajñāpāramitā—the Great Mother—and the bodhisattvas Mañjuśrī in the form Vādisiṃha and Bhaṭṭārikā Tārā, from whom the instruction was revealed in India to Sukhasiddhi, and thence to Ᾱryadeva. The instruction of Severance was introduced to Tibet by Dampa Sangyé of South India (fl. eleventh–twelfth centuries), and then transmitted through the lineage holders: Kyoton Sonam Lama (fl. twelfth century), Machik Labkyi Dronma (1055–1149), Khugom Chokyi Sengé (fl. twelfth century), Dolpa Zangtalwa (fl. twelfth century), Gyanak Cherbu Sangyé Rabton, Sangyé Gelong, Rinchen Ozer, Tsetsa Repa Śāk Dor, Kyemé Dopa Chokyi Sherab Jodenpa, Chorin, Gangpa Rinchen Pelzangpo, Rinchen Zhonu, Samten Ozer, Namka Ozer, Śākya Ozer, Delek Gyeltsenpa, Onsé Cholek, and Yigdruk Sherab Peljor (b. fifteenth century), who transmitted it to Kunga Drolchok.

The lineage prayer of Severance is as follows:

Grant your blessing that, while purifying the mind by means of the preliminaries

And experientially cultivating the main practice,

We may sever the four malevolent forces5 in the expanse of emptiness

And realize the unique determination of the unborn state,6

Free from pride and untainted by the corrosion of dualistic perception!

7. THE THREE ESSENTIAL POINTS

The progenitors of this lineage are the bodhisattvas Avalokita and Matiratna, from whom the instruction was revealed in India to Tilopā (988–1069) and transmitted by him to Lalitavajra (fl. eleventh century) and Mitrayogin (fl. eleventh–twelfth centuries). The latter introduced it to Tropu Lotsāwa Jampa Pel of Tibet (1173–1236), and thereafter the instruction descended through the Tropu and Zhalu line of Sonam Wangchuk (b. thirteenth century), Sempa Ché Sonam Sengé (b. thirteenth century), Yangtsewa Rinchen Sengé (b. thirteenth century), Buton Rinchen Drub (1290–1364), Tukséwa Rinchen Namgyel (1318–1388), Jamyang Drakpa Gyeltsen (1365–1448), Trulzhik Tsultrim Gyeltsen (1399–1473), Khyenrab Chogdrub (1436–1497), and Kunga Chogdrub (fl. fifteenth–sixteenth centuries), who was the teacher of Kunga Drolchok.

The lineage prayer of The Three Essential Points is as follows:

Grant your blessing that the three essential points might be manifested:

The yoga of continuous cultivation in this life,

The yoga of the transference [of consciousness] cultivated at the time of death,

And the yoga of mingling and transference cultivated in the intermediate state!7

8. RESTING IN THE NATURE OF MIND

The progenitors of this lineage are the bodhisattvas Avalokita in the form Khasarpaṇi and Matiratna, from whom the instruction was revealed in India to Tilopā (988–1069) and transmitted by him to Lalitavajra (fl. eleventh century) and Mitrayogin (fl. eleventh–twelfth centuries), and thence to Tropu Lotsāwa Jampa Pel (1173–1236) in Tibet. Thereafter the instruction descended through the same Tropu and Zhalu line as the aforementioned Three Essential Points, up to Khyenrab Chogdrub (1436–1497), who transmitted it to Kunpang Chokyi Nyima (1449–1524). The latter was a teacher of Kunga Drolchok.

The lineage prayer of Resting in the Nature of Mind is as follows:

Grant your blessing that we may realize the innate abiding nature

By experientially cultivating the meditative stability of rest,

In which the continuum of awareness, not slowly but instantaneously,

Determines the tired mind without impediment as the power of luminosity!

9. THE THREE SORTS OF PERSON

The progenitors of this lineage are Śākyamuni Buddha and the bodhisattva Maitreya, from whom the instruction was revealed to Asaṅga (fl. late fourth–early fifth centuries). The Indian transmission is through the latter’s brother Vasubandhu (fl. late fourth–early fifth centuries), and thereafter: Ārya Vimuktisena (fl. fifth century), Bhaṭṭāraka Vimuktisena (fl. late fifth–early sixth centuries), Vairocanabhadra, Haribhadra (ca. 800), Ratnabhadra or Kusulu the Elder, Kusulu the Younger,8 and Dharmakīrti of Sumatra (b. tenth century). The instruction was introduced to Tibet by Atiśa (982–1054) and thence transmitted through the Kadampa line of Ngok Lekpei Sherab (fl. tenth–eleventh centuries), Drolungpa Lodro Jungné (b. eleventh century), Khepa Tsangnak Repa (fl. eleventh–twelfth centuries), and Tumton Lodro Drak (1106–1166), the founder of Nartang Monastery. Thereafter the lineage descended through the abbatial succession of Nartang: Dutsi Drak (1153–1232), Zhangton Chokyi Lama (1184–1241), Sangyé Gompa Sengé Kyab (1179–1250), Chimchen Namka Drak (1210–1285), Monlam Tsultrim (1219–1299), Zewu Tsondru Drak (1253–1314), Drakpa Sherab (1259–1325), Chimton Lobzang Drak (1299–1375), Jangchub Tsemo (1303–1380), Sengé Gyeltsen (fl. fourteenth–fifteenth centuries), Pelden Zangpo (1402–1473), Neten Sampenpa Jangsem Jinpa, Raton Yonten Pelzang (fl. fifteenth century), and Kunga Chogdrub (fl. fifteenth–sixteenth centuries), who was a teacher of Kunga Drolchok.

The lineage prayer of the gradual path entitled The Three Sorts of Person is as follows:

Grant your blessing that all beings may be established in bliss:

Persons of lesser capacity on the path that abandons negativity and practices virtue,

Persons of middling capacity on the path that combines loving-kindness and compassion,

And persons of greater capacity actualizing the twofold enlightened mind!

10. THE SEQUENCE OF THE BUDDHIST TEACHING

The progenitors of this lineage are Śākyamuni Buddha and the bodhisattva Maitreyanātha, from whom the instruction was revealed to Asaṅga (fl. late fourth–early fifth centuries). The Indian transmission through to Atiśa (982–1054) is identical to that of the Three Sorts of Person. The instruction was introduced in Tibet to Dromton Gyelwei Jungné (1004–1064), and from him the lineage passed through the Kadampa line of Potowa Rinchen Sel (1027–1105), Sharawa Yonten Drak (1070–1141), and Tumton Lodro Drak (1106–1166), founder of Nartang Monastery. The abbatial succession of Nartang then maintained the lineage from Droton Dutsi Drak (1153–1232) through to Chimton Lobzang Drak (1299–1375). Thereafter it descended through Droton Kunga Gyeltsen (1338–1400/1401), Pangton Drubpa Sherab (1357–1423), Drakton Pelden Dondrub (b. fourteenth century), Raton Yonten Pelzang (fl. fourteenth–fifteenth centuries), and Kunga Chogdrub (fl. fifteenth–sixteenth centuries), who was a teacher of Kunga Drolchok.

The lineage prayer of The Sequence of the Buddhist Teaching is as follows:

Grant your blessing that we may safeguard the seven renunciations9

That constitute the roots of the Buddhist teaching,

That we may maintain the Buddhist teaching without bewilderment,

Through compassion and emptiness,

Which constitute the conclusion of the Buddhist teaching—

Itself comprising the twofold enlightenment, aspirational and engaged,

That constitutes the nucleus of the Buddhist teaching!

11. THE SAMENESS OF EXISTENCE AND QUIESCENCE

The progenitors of this lineage are Śākyamuni Buddha and the bodhisattva Maitreya, from whom the instruction was revealed to Dharmakīrti of Sumatra (b. tenth century). Atiśa (982–1054) introduced it to Dromton Gyelwei Jungné (1004–1064) in Tibet, and thereafter it was transmitted through the Kadampa line of Chen Ngawa Tsultrim Bar (1038–1103), Jayulwa Zhonu O (1075–1138), Mumenpa Dutsi Charchen (fl. eleventh–twelfth centuries), Droton Dutsi Drak of Nartang (1153–1232), Zhangton Chokyi Lama (1184–1241), Sangyé Gompa Sengé Kyab (1179–1250), Chimchen Namka Drak (1210–1285), Kyoton Monlam Tsultrim (1219–1299), Chomden Rikpei Reldri (1227–1305), Droton Kunga Gyeltsen (1338–1400/1401), Pangton Drubpa Sherab (1357–1423), Drakton Pelden Dondrub (b. fourteenth century), Raton Yonten Pelzang (fl. fourteenth–fifteenth centuries), and Kunga Chogdrub (fl. fifteenth–sixteenth centuries), who was a teacher of Kunga Drolchok.

The lineage prayer of The Sameness of Existence and Quiescence is as follows:

Grant your blessing that the two extremes of existence and quiescence might be abandoned

And that the expanse of reality might definitively emerge,

Along with the aspect of mind that simply maintains freedom from extremes

Having abandoned the abyss of eternalism and nihilism!

12. THE GREAT MIDDLE WAY

The progenitors of this lineage are Śākyamuni Buddha and the bodhisattva Mañjughoṣa, who revealed the instruction to Nāgārjuna (fl. second century). The Indian inspirational transmission from him is through: Ᾱryadeva (fl. second–third centuries), Candrakīrti (fl. seventh century), Vidyākokila (fl. tenth–eleventh centuries), and a Newar named Penyawa Ratnabhadra (fl. eleventh–twelfth centuries). It was the last mentioned who introduced this instruction to Jangsem Dawa Gyeltsen (fl. twelfth century) in Tibet, and from him the succession passed through Dzilungpa Ozer Drakpa (fl. twelfth century) to Droton Dutsi Drak of Nartang (1153–1232). Thereafter the lineage is identical to that of the Sequence of the Buddhist Teaching through to Kunga Drolchok.

The lineage prayer of The Great Middle Way is as follows:

Grant your blessing that we may realize the great middle way,

The expanse of the authentic view concerning subjective imagination,

Which does not perceive even minutely

The grasping for the perspectives

Of existence and nonexistence, eternalism and nihilism,

And that does not abide even in the middle between them!

13. THE HIDDEN GUIDANCE OF KADAM

The progenitors of this lineage are Śākyamuni Buddha and the bodhisattva Maitreya, from whom the instruction was revealed to Dharmakīrti of Sumatra (b. tenth century). Atiśa (982–1054) introduced it in Tibet to Dromton Gyelwei Jungné (1004–1064), from whom it was then transmitted through the Kadampa line: Potowa Rinchen Sel (1027–1105), Sharawa Yonten Drak (1070–1141), Shawo Gangpa (fl. eleventh–twelfth centuries), and Mumenpa Dutsi Charchen (fl. eleventh–twelfth centuries) to Dromoché Dutsi Drak of Nartang (1153–1232). From this point on the lineage is identical to that of The Great Middle Way, through to Kunga Drolchok.

The lineage prayer of The Hidden Guidance of Kadam is as follows:

Grant your blessing that we may perfect the hidden guidance,

Having trained our own minds, likened to a coracle on a dry river,

By determining the antidote of discipline

For the sake of this coarse mental continuum of ours

That is perpetually untamed!

14. THE FOUR DEITIES OF KADAM: MUNĪNDRA

The next four lineages (14–17) represent the descent of the Four Deities of Kadam, which were all introduced to Tibet directly by Atiśa (982–1054). The first of these concerns Śākyamuni Buddha and was revealed to Atiśa by Śākyamuni through revelatory means. In Tibet, the lineage descended through: Wangchuk Gyeltsen (1016–1082), Nezur Yeshé Bar (1042–1118), and Langri Tangpa Dorjé Sengé (1054–1123) to Zhangton Chokyi Lama (1184–1241). Thereafter the lineage is identical to that of The Great Middle Way, through to Kunga Drolchok.

The lineage prayer of The Four Deities of Kadam: Munīndra is as follows:

Grant your blessing that the golden-hued body of the Conqueror,

Blazing with major and minor marks,

Might arise, unfabricated, in our own minds,

And that, having pacified all grasping of subtle and coarse thoughts, {8}

We might realize the unmoving abiding nature of reality!

15. THE FOUR DEITIES OF KADAM: ACALA

Here the lineage is identical to that of Munīndra, except that in this case, Atiśa received the instruction through revelatory means from the meditational deity Acala.

The lineage prayer of The Four Deities of Kadam: Acala is as follows:

And so forth, as above.

Grant your blessing that the one hundred thousand flames of pristine cognition,

Diffused from the actual body of fierce [Acala], combining all wrathful conquerors,

May banish to the distant ocean shores the enemies of the Buddhist teaching—The

hosts of evil spirits and obstructors who lead beings astray!

16. THE FOUR DEITIES OF KADAM: AVALOKITA

Here the lineage is identical to those of Munīndra and Acala, except that in this case, Atiśa received the instruction through revelatory means from Avalokiteśvara.

The lineage prayer of The Four Deities of Kadam: Avalokita is as follows:

And so forth, as above.

Grant your blessing that the compassion that permeates space,

Diffusing in one hundred directions the white light of compassion

From all the pores of the Great Compassionate One

And from the heart of the Great Compassionate One,

Might be refined within our own bodies!

17. THE FOUR DEITIES OF KADAM: TĀRĀ

Here the lineage is identical to those of Munīndra, Acala, and Avalokita, except that in this case, Atiśa received the instruction through revelatory means from Tārā.

The lineage prayer of The Four Deities of Kadam: Tārā is as follows:

And so forth, as above.

Grant your blessing that from the body of the Sublime Lady

Ten million light rays are diffused, and at their tips

The emanations of the Sublime Lady, who protects from fear, permeate space,

Protecting from the eight fears10 all sentient beings who have been our mother

With the compassion of the Sublime Lady!

18. THE PARABLES OF POTOWA

The progenitors of this lineage are Śākyamuni Buddha and the bodhisattva Mañjughoṣa, from whom the instruction was revealed in Tibet to Potowa Rinchen Sel (1027–1105). The transmission then continued through the Kadampa line: Drakarwa (1032–1111), Lopon Penyulwa Jangchub Nangwa (fl. eleventh–twelfth centuries), Chegom Dzogpaché Khakyong, Tanak Monlam Gom, Tanak Rinchen Yeshépa, Drogon Pelden Yeshé (fl. fourteenth century), Hor Kabzhipa Sengé Gyeltsen (fl. fourteenth–fifteenth centuries), Pelden Zangpo (1402–1473), Neten Sampenpa Jangsem Jinpa, Raton Yonten Pelzang (fl. fourteenth–fifteenth centuries), and Kunga Chogdrub (fl. fifteenth–sixteenth centuries), who was a teacher of Kunga Drolchok.

The lineage prayer of The Parables of Potowa is as follows:

Grant your blessing that we may plumb the depths of certainty

Concerning all sequences of the path for the three sorts of person,

Having purged the stains of the darkness of unknowing

By combining parables with meaningful exegesis!

19. THE SIXTEEN SPHERES [OF THE HEART]

The progenitors of this lineage are Śākyamuni Buddha and the female deity Tārā, from whom the instruction was revealed to Atiśa (982–1054). In Tibet, the lineage was transmitted through the following Kadampa line: Dromton Gyelwei Jungné (1004–1064), Ngok Lekpei Sherab (fl. tenth–eleventh centuries), Ngari Sherab Gyeltsen, Puchung Rinchen Gyeltsen (1031–1106), Zhangton Darma Gyeltsen (fl. eleventh–twelfth centuries), Rabkar Jangzangwa (fl. twelfth century), Drom Namka Rinchen (fl. twelfth century), Drom Zhonu Lodro (fl. twelfth–thirteenth centuries), Lhopa Kunkhyen Rinchen Pel (fl. twelfth–thirteenth centuries), Drapupa Chenpo, Galung Jangchub Pel, Sonam Ozer, Cholungpa Sonam Rinchen, Chodrak Zangpo, Khenchen Ratna Jamyang Rinchen Gyeltsen, Ngawang Drakpa (1418–1496), and Avadhūtipā Namgyel Drakpa (1469–1530), who taught Kunga Drolchok.

The lineage prayer of The [Sixteen] Spheres of the Heart is as follows:

Grant your blessing that, upon a single seat, our experience and realization will be enhanced,

Through radiant and distinct meditative stability that permeates space

Within the [sixteen] spheres of the heart.

This is the essential elixir, experientially cultivating the four deities and three doctrines!11

20. THE SIX DESCENTS OF THE TRANSCENDENT PERFECTION OF WISDOM

The progenitors of this lineage are Śākyamuni Buddha and the bodhisattva Mahāmaitreya, who is said to have revealed the instruction to Padampa Sangyé of South India (fl. eleventh–twelfth centuries). The latter introduced it to Jangsem Kunga (fl. eleventh–twelfth centuries) of Dingri in Tibet, and thereafter the lineage descended through Patsab Gompa Tsultrim Bar (1077–1156/58), Gyelwa Tené (ca. 1127–1217), Zhikpo Nyima Sengé (fl. twelfth century), Nyemdo Sonam Pel (1217–1277), Gyelsé Kunga Zangpo (1258–1316), Kunga Dondrub, Ritro Wangchuk, Ngenlampa Tsul Pak, Sangyé On, Lodro Gyatso, Rongton Sheja Kunrik (1367–1449), Jamyang Sherab Gyatso (1396–1474), Raton Yonten Pelzang (fl. fourteenth–fifteenth centuries), and Lowo Khenchen Sonam Lhundrub (1456–1532). The last named was an influential teacher of Kunga Drolchok.

The lineage prayer of The Six Descents of the Transcendent Perfection of Wisdom is as follows:

Grant your blessing that we may realize the abiding nature of reality,

By progressing at this time with the renunciations and realizations

That are associated with the levels and the paths

In the tradition of the Sutra of the Transcendent Perfection of Wisdom,

Endowed with six descents,12

The experiential cultivation of which is similar in its understanding to the way of mantra!

21. THE FIVE PATHS OF PACIFICATION

The progenitors of this lineage are Śākyamuni Buddha and the bodhisattva Mañjughoṣa in the form Vādīsiṃha, who revealed the instruction to Padampa Sangyé of South India (fl. eleventh–twelfth centuries). The latter introduced it to Jangsem Kunga (fl. eleventh–twelfth centuries) of Dingri in Tibet, and thereafter the lineage accorded with the transmission of the aforementioned Six Descents of the Transcendent Perfection of Wisdom through Patsab Gompa Tsultrim Bar, Gyelwa Tené, and Zhikpo Nyima Sengé. The succession that subsequently followed is through Trulzhik Darma Sengé, Nyemdo Sonam Pel (1217–1277), Kunga Zangpo, Pelchen Kunlhunpa, Chogyel Sherab Zangpo (1411–1475), Rongtö Gungru, Rinchen Khyenrab Chogdrub, and Changlungpa Zhonu Chodrub (fl. fifteenth–sixteenth centuries). The last mentioned was a teacher of Kunga Drolchok.

The lineage prayer of The Five Paths of Pacification is as follows:

Grant your blessing that we may accomplish the supreme path of Pacification,

Which actualizes all the renunciations and realizations

That are associated with the levels and the paths,

By definitively cultivating the sequences of the five paths,

Delivered through experiential cultivation of the three austerities!13

22. THE THREE STAGES OF MEDITATION

The progenitors of this lineage are Śākyamuni Buddha and the bodhisattva Mañjughoṣa, who is said to have revealed the instruction to Śāntarakṣita (725–783) and Kamalaśīla (740–795). The latter introduced this treatise to Be Drum in Tibet, and thereafter the lineage descended through Gyelwa Yeshé, Dru Chok Yeshé, Setsun Wangchuk Zhonu, Gartsa Yonten Yungdrung, Khuton Tsondru Yungdrung (1011–1075), Ratri Zangbarwa, Loton Chodrak, Drangti Darma Nyingpo (b. eleventh century), Chim Tsondru Sengé, Gyangro Darma Gon, Chim Tsondru Gyeltsen, Shong Lotsāwa Dorjé Gyeltsen (b. thirteenth century), Mangkhar Lotsāwa Chokden Lekpei Lodro (fl. thirteenth century), Pang Lotsāwa Lodro Tenpa (1276–1342), Jangchub Tsemo (1303–1380), Nya-on Kunga Pel, Yagton Sangyé Pel (1348–1414), Rongton Sheja Kunrik (1367–1449), Jamyang Sherab Gyatso (1396–1474), Raton Yonten Pelzang (fl. fourteenth–fifteenth centuries), and Lowo Khenchen Sonam Lhundrub (1456–1532). The last mentioned taught Kunga Drolchok.

The lineage prayer of The Three Stages of Meditation is as follows:

Grant your blessing that we may definitively realize the following triads:

The three sequences of the Buddhist teaching contained in the three promulgations,

And the three ways in which the three sorts of person traverse

The beginning, middle, and conclusion of the three stages of meditation!14

23. THE FIVE DOCTRINES OF MAITREYA

The progenitors of this lineage are Śākyamuni Buddha and the bodhisattva Maitreyanātha, who revealed the instruction to Asaṅga (fl. late fourth–early fifth centuries). The Indian transmission is through the latter’s brother Vasubandhu (fl. late fourth–early fifth centuries), and thereafter: Sthiramati (ca. 470–550), Vidyākokila, Daṃṣṭrasena, Bhadrapāda, Atiśa (982–1054), Gaṅgabhadra, Puṇyaśrī, Gonpawa of Kashmir, Saṅgha the Brahmin, and Jñānaśrībhadra of Kashmir (fl. eleventh century). The last mentioned introduced the Five Doctrines of Maitreya to Tibet where the lineage passed through: Ngok Loden Sherab (1059–1109), Bareg Lotsāwa Sonam Gyeltsen, Bareg Tonkyab, Kyebu Yonten Ga, Tashi Dorjé, Dongtri Dulwadzin, Nyangton Konchok Dorjé, Jamyang Darma Ozer, Bagton Zhonu Tsultrim (fl. thirteenth century), Bagton Tsultrim Gyeltsen (fl. thirteenth–fourteenth centuries), Pangton Drubpa Sherab (fl. fourteenth century), Yagton Sangyé Pel (1348–1414), Rongton Sheja Kunrik (1367–1449), Donyo Pel, Raton Yonten Pelzang (fl. fourteenth–fifteenth centuries), and Kunga Chogdrub (fl. fifteenth–sixteenth centuries).

The lineage prayer of The Five Doctrines of Maitreya is as follows:

Grant your blessing that we may realize the sequence of the path

Comprising the Doctrines of Maitreya,

The tradition of the great bodhisattva of sublime enlightened mind,

Imparted from the mighty heart of Maitreya, embodiment of kindness and love,

In accordance with the words spoken by Maitreya in The Five Doctrines of Maitreya!

24. THE VIEW OF INTRINSIC EMPTINESS

The progenitors of this lineage are Śākyamuni Buddha and the bodhisattva Mañjughoṣa, who is said to have revealed the instruction to Nāgārjuna (fl. second century). The latter in turn inspired Candrakīrti (fl. seventh century), whose seminal commentaries were introduced to Tibet by Patsab Nyima Drak (b. 1055). Thereafter the lineage descended through Zhang Tangsagpa Yeshé Jungné (fl. eleventh century), Drom Wangchuk Drakpa (fl. eleventh–twelfth centuries), Sherab Dorjé, Lopon Tontsulwa, Sukhadeva, Jotsunpa, Urawa, Sherab Pel, Darma Sherab, Sherab Rinchen, Sonam Sengé, Pakton Samten Wang, Bagton Zhonu Tsultrim (fl. thirteenth century), Marton Samgyelwa, Bagton Zhonu Gyeltsen (fl. fourteenth century), Rongton Chenpo Sheja Kunrik (1367–1449), Śākya Chokden (1428–1507), and Paṇchen Amogha Donyo Drubpa (fl. fifteenth–sixteenth centuries). The last named was a teacher of Kunga Drolchok.

The lineage prayer of The View of Intrinsic Emptiness is as follows:

Grant your blessing that, having abandoned the two extremes of eternalism and nihilism

Because all things have never existed from the beginning

And owing to interconnected dependent origination, {11}

We may realize the abiding nature of intrinsic emptiness!

25. THE VIEW OF EXTRANEOUS EMPTINESS

The progenitors of this lineage are Śākyamuni Buddha and the bodhisattva Maitreyanātha, who revealed the instruction to Maitrīpā (ca. 986–1063 or 1007–1085). The latter’s Indian successors were the great paṇḍita Ānandakīrti (fl. eleventh century) and Sajjana (fl. eleventh century), who introduced the instruction to the Tibetan translator Ngok Lotsāwa Loden Sherab (1059–1109). The succession then fell to Tsen Khawoché (b. 1021), Gya Marwa, Drolungpa Lodro Jungné (fl. eleventh–twelfth centuries), Chapa Chokyi Sengé (1109–1169), Dulkarwa, Tsangpa Dregurwa Dongtro Dulwadzin, Jamyang Darma Ozer, Drubpa Sengé, Bagton Tsultrim Gyeltsen (fl. thirteenth–fourteenth centuries), Pangton Drubpa Sherab (fl. fourteenth century), Yagton Sangyé Pel (1348–1414), Rongton Sheja Kunrik (1367–1449), Paṇchen Donyo Drubpa (fl. fifteenth–sixteenth centuries), and Pelden Tsultrim. The last mentioned taught Kunga Drolchok.

The lineage prayer of The View of Extraneous Emptiness is as follows:

Grant your blessing that since the stains of dualistic appearance—the subject-object dichotomy—are primordially empty,

And the nature of reality is never empty,

We may realize the abiding nature of extraneous emptiness,

The perceptual range of the pristine cognition of particularizing intrinsic awareness!

26. THE ELUCIDATION OF THE CONCEALED MEANINGS [OF YOGATANTRA]

The progenitors of this lineage are the meditational deities Vajrasattva and Vajrayoginī, the latter of whom revealed the instruction in Tibet to Bodong Paṇchen Jigdrel Sangwa Jin (1376–1451). The short lineage that ensued passed through Shangpa Rechen Sonam Chokgyur (fl. fifteenth century) and Zelmo Drakpa Drakpa Yeshé (fl. fifteenth–sixteenth centuries) to Kunga Drolchok.

The lineage prayer of The Elucidation of the Concealed Meanings [of Yogatantra] is as follows:

Grant your blessing that, having integrated all the experiential cultivations of sutra and tantra

In unique meditative stability—the flow of the sacred doctrine—

We may realize the profoundly secret view,

The elixir of the most secret doctrine of the Summation of the Real!17

27. THE GUIDANCE OF AMITĀYUS

The progenitor of this lineage is the meditational deity Amitābha, who revealed the instruction in India to Siddhirājñi (fl. twelfth century). The latter’s successor Tepuwa Pārvātapāda (fl. twelfth century) taught Rechungpa Dorjé Drak (1085–1161), who introduced it to Tibet. The lineage then descended through the following Drigung Kagyu succession: Milarepa (1052–1135), Gampopa Dakpo Lharjé (1079–1153), Pagmodrupa Dorjé Gyelpo (1110–1170), Drigungpa Jigten Sumgon (1143–1217), Chen Nga Drakpa Jungné (1175–1255), Yangonpa (1213–1258), Chen Ngawa Rinden (b. 1202), Zurpukpa Rinchen Pelzang (b. 1263), Barawa Choktrul Gyeltsen Pelzang (1310–1391), Nyen Repa Gendun Bum, Kyapchewa, and Trewo Chokyi Gyatso (d. 1547). The last mentioned taught Kunga Drolchok.

The lineage prayer of The Guidance of Amitāyus is as follows:

Grant your blessing that we may fill the vase of our own body

With the condensed elixirs of the four primary elements that enhance the life span,

In association with cyclic existence and nirvana,

And then find the path of the four delights through the sequence of the four empowerments

And attain the status of a deathless awareness holder!18

28. THE GUIDANCE OF WHITE TĀRĀ

The progenitors of this lineage are the meditational deities Amitāyus and Cintāmaṇicakra Tārā, who revealed the instruction in India to Vagīśvarakīrti. His lineage descended through Śraddhākara, Dharmakīrti of Sumatra (b. tenth century), and Atiśa (982–1054), who introduced the practice in Tibet to Dromton Gyelwei Jungné (1004–1064). Thereafter the lineage descended through the following, primarily Kadampa succession: Chen Ngawa Tsultrim Bar (1038–1103), Jayulwa Zhonu O (1075–1138), Chekhawa Yeshé Dorjé (1101–1175), Gyergom Zhikpo, Zhonu Drakpa, Sangyé Gompa Sengé Kyab (1179–1250), Chimchen Namka Drak (1210–1285), Gyangro Jangchub Bum (fl. thirteenth–fourteenth centuries), Chimton Lobzang Drak (1299–1375), Droton Kunga Gyeltsen (1338–1400/1401), Pangton Drubpa Sherab (fl. fourteenth century), Changlungpa Zhonu Lodro (1372–1475), Śākya Chokden (1428–1507), and Changlungpa Zhonu Chodrub (fl. fifteenth–sixteenth centuries). The last named taught the practice to Kunga Drolchok.

The lineage prayer of The Guidance of White Tārā is as follows: {12}

Grant your blessing that we may attain deathless spiritual accomplishment

Through the preliminary practice—essential union of winds enhancing life span and vitality—

The main practice—one-pointed meditative stability of long-life attainment—

And the subsequent practice—blissful triumph over the lord of death!

29. THE GUIDANCE OF WHITE AMITĀYUS

The progenitor of this lineage is the meditational deity Amitāyus, who revealed the instruction in India to Devaḍākinī. Thereafter the lineage descended through Mitrayogin, Ānandagupta, and Buddhaśrī (all fl. twelfth century), the last of whom introduced the practice in Tibet to Chak Lotsāwa Drachompa (1153–1216). His lineage then descended through Chak Lotsāwa Chojé Pel (1197–1263/4), Zhonu Gyeltsen, Jangchub Gyeltsen, Nyima Gyeltsen, Zangpo Pel, Yeshé Pelwa, Gyelsé Lobzang Peljor, Chak Lotsāwa Rinchen Chogyel (b. 1447), and Trariwa Rinchen Gyelchok, who was a teacher of Kunga Drolchok.

The lineage prayer of The Guidance of White Amitāyus is as follows:

Grant your blessing that we may attain deathlessness through the three crucial points:

The crucial point of the preliminaries—extracting elixir that reduces the physical constituents—

The crucial point of the main practice—experientially cultivating the threefold descent, reversal, and diffusion [of vital essence]—

And the crucial point of the subsequent practice—relying on a female partner endowed with appropriate signs!19

30. THE DIRECT GUIDANCE OF AVALOKITEŚVARA ACCORDING TO THE LAKṢMĪ TRADITION

The progenitor of this lineage is the bodhisattva Avalokiteśvara, who revealed the instruction to the nun Lakṣmī in India. Her successors were Śrībhadra, Samādhibhadra, and Atiśa (982–1054), the last of whom introduced this practice in Tibet to Yolton Chowang (fl. eleventh century). The transmission then follows this Kadampa lineage: Rogton, Tsi Tonpa, José Zhangton Chokyi Lama (1184–1241), Beton Zhikpo, Neljorpa Kyapsé, Sangyé Onpo, Duldzin Chewa Ratnapa, Jangsem Sonam Drakpa (1273–1345), Gyelsé Tokmé Zangpo (1295–1369), Gyamawa Yonten-o, Lotsāwa Drakpa Gyeltsen (ca. 1352–1405), Jangsem Konchok Gyeltsen (1388–1469), and Kunga Chogdrub (fl. fifteenth–sixteenth centuries).

The lineage prayer of The Direct Guidance of Avalokiteśvara according to the Lakṣmī Tradition is as follows:

Grant your blessing that we may attain the nature of Avalokiteśvara

Through preliminary practices integrating refuge and setting the mind on enlightenment;

The main practice, which is the vital experiential cultivation

Integrating generation and perfection stages;

And the subsequent practice—the yoga of continuous flow!

31. THE DIRECT GUIDANCE OF AVALOKITEŚVARA ACCORDING TO THE CANDRADHVAJA TRADITION

The progenitor of this lineage is the bodhisattva Avalokiteśvara, who revealed the instruction directly to the bodhisattva Candradhvaja, also known as Jangsem Dawa Gyeltsen (fl. twelfth century). The practice was then transmitted through the following succession: Zhang Ring Kyitsa Ochen, Zhang Ukarwa, Zhang Lotsāwa Nyangenmé Pel, Zhang Rinchen Ozer, Zhangton Drukdra Gyeltsen, Nur Chopak Gyeltsen, Gyelsé Tokmé Zangpo (1295–1369), Gyamawa Yonten-o, Lotsāwa Drakpa Gyeltsen (ca. 1352–1405), Jangsem Konchok Gyeltsen (1388–1469), and Kunga Chogdrub (fl. fifteenth–sixteenth centuries).

The lineage prayer of The Direct Guidance of Avalokiteśvara according to the Candradhvaja Tradition is as follows: {13}

The concluding quatrain should be repeated, as above.

32. THE DIRECT GUIDANCE OF AVALOKITEŚVARA ACCORDING TO THE TSEMBUPA TRADITION

The progenitor of this lineage is the primordial buddha Mahāvajradhara, along with the female deity Nairātmyā, who revealed this instruction directly to Drubchen Tsembupa (fl. twelfth century). Thereafter the lineage descended through Chiwo Lhepa (fl. thirteenth century), Drak Marwa, Lhatsun Gonserwa, Tukjé Tsondru Chojé (1243–1313), Gyelsé Sherab Bumpa (fl. fourteenth century), Gyelsé Tokmé Zangpo (1295–1369), Gyamawa Yonten-o, Lotsāwa Drakpa Gyeltsen (ca. 1352–1405), Jangsem Konchok Gyeltsen (1388–1469), and Kunga Chogdrub (fl. fifteenth–sixteenth centuries). The last mentioned was a teacher of Kunga Drolchok.

The lineage prayer of The Direct Guidance of Avalokiteśvara according to the Tsembupa Tradition is as follows:

The concluding quatrain should be repeated, as above.

33. THE DIRECT GUIDANCE OF AVALOKITEŚVARA ACCORDING TO THE KYERGANGPA TRADITION

The progenitor of this lineage is the bodhisattva Avalokiteśvara, who revealed the instruction directly to the mahāsiddha Rāhula. His successor was Atiśa (982–1054), who introduced the practice in Tibet to Nagtso Lotsāwa Tsultrim Gyelwa (1011–1064). Thereafter the lineage descended through Rongpa Sherab Gyeltsen, Chegom Sherab Dorjé (fl. twelfth century), Kyergangpa Chokyi Sengé (1154–1217), Nyenton Rigongpa Chokyi Sherab (1175–1255), Sangyé Tonpa Tsondru Sengé (1207–1278), Tsangma Shangton (1234–1309), Khyungpo Tsultrim Gonpo (fl. thirteenth century), Jadrel Ritro Rechenpa (fl. fourteenth century), Shangkarwa Rinchen Gyeltsen (1353–1434), Sangyé Pelzangpo (1398–1465), Namka Gyeltsen (fl. fourteenth–fifteenth centuries), and Gyagom Lekpei Gyeltsen (fl. fifteenth–sixteenth centuries). The last mentioned was a teacher of Kunga Drolchok.

The lineage prayer of The Direct Guidance of Avalokiteśvara according to the Kyergangpa Tradition is as follows:

The concluding quatrain should be repeated, as above.

34. THE DIRECT GUIDANCE OF CAKRASAṂVARA

The progenitor of this lineage is the primordial buddha Mahāvajradhara, along with the female deity Vajravārāhī, who revealed this instruction directly to Ānandavajra. The succession was maintained in India by Vajrāsana the Elder and Vajrāsana the Younger, who was also known as Amoghavajra. The last mentioned introduced the practice to Bari Lotsāwa Rinchen Drak (1040–1112), after which it was transmitted, largely through the Sakya lineage in Tibet, as follows: Sachen Kunga Nyingpo (1092–1158), Sonam Tsemo (1142–1182), Drakpa Gyeltsen (1147–1216), Sakya Paṇḍita Kunga Gyeltsen (1182–1251), Chogyel Pakpa Lodro Gyeltsen (1235–1280), Zhangton Konchok Pel (1240–1317), Drakpukpa Sonam Pelwa (1277–1350), Pelden Lama Dampa Sonam Gyeltsen (1312–1375), Gyelsé Tokmé Zangpo (1295–1369), Jangsem Radengpa, Śākya Chokden (1428–1507), and Changlungpa Zhonu Chodrub (fl. fifteenth–sixteenth centuries).

The lineage prayer of The Direct Guidance of Cakrasaṃvara is as follows:

Grant your blessing that we may accomplish the power of Vajradhara,

Through the uncommon refuge and setting of the mind on enlightenment,

The generation stage of coemergence,

And the perfection stage of bliss and emptiness,

Comprising the six yogas of continuous flow!20

35. THE DIRECT GUIDANCE OF HEVAJRA

The lineage is identical to that of The Direct Guidance of Cakrasaṃvara.

The lineage prayer of The Direct Guidance of Hevajra is as follows:

The concluding quatrain should be repeated, as above.

36. VAJRAPĀNṆI IN THE FORM MAHĀCAKRA

The progenitor of this lineage is the primordial buddha Mahāvajradhara, along with the female deity Ḍāki Siṃhavaktrā, who revealed this instruction directly to Śabaripā. The succession was maintained in India by Javaripā and Devapurṇamati, after whom it entered Tibet through Gar Lotsāwa Chokyi Zangpo. The succession there continued through the following Sakya line: Nyenton Rinchen Ngodrub, Marton Chokyi Gyeltsen, Mar Sherab Dorjé, Mar Tubpa Sherab, Mar Tsondru Sengé, Mar Chokyi Gyelpo (fl. twelfth century), Chagenpa, Dzinpa Rinchen Sherab, Mati Paṇchen Lodro Gyeltsen (1294–1376), Sabzang Pakpa Zhonu Lodro (1358–1412), Ngorchen Kunga Zangpo (1382–1456), Drakar Sonam Rinchen (fl. fourteenth–fifteenth centuries), Sempa Sogyel, and Tashi Namgyel (1490–1518). The last named instructed Kunga Drolchok.

The lineage prayer of Vajrapāṇi in the Form Mahācakra is as follows:

Grant your blessing that we may accomplish [the level of] Mahāvajradhara

Through the yoga of the two stages, generation and perfection, in coalescence:

The yoga of the generation stage endowed with four protections

And the yoga of the perfection stage endowed with four blessings!

37. VAJRAPĀNṆI IN THE FORM CANṆḌA

The progenitors of this lineage are the primordial buddha Mahāvajradhara and the bodhisattva Vajrapāṇi, who revealed this instruction to Karmavajra. The latter’s immediate successors in India were Tang Lotsāwa, Shing Lopa, Karṇaripā, and Valacaṇḍa. The lineage was introduced to Tibet by Rechungpa Dorjé Drak (1085–1161) and continued through the following, largely Drukpa Kagyu, transmission: Sumpa Repa Rinchen Gyeltsen (fl. twelfth century), Lingjé Repa Pema Dorjé (1128–1188), Dzongripa Konchok Zangpo, Riwo Gangpa, Uriwa, Sangdak Drubchen, Tulku Jodenpa (ca. 1292–1361), Gangtropa, Khenchen Jangchubsem, Sangyé Zangpo, Nesar Zhonu Drub, Lhundrub Dorjé, and Rabsel Dawa Gon (fl. fifteenth–sixteenth centuries). The last named was a teacher of Kunga Drolchok.

The lineage prayer of Vajrapāṇi in the Form Caṇḍa is as follows:

Grant your blessing that we may attain the rank of Vajrapāṇi

Through the generation stage when the naturally arising body of the deity becomes radiant,

The perfection stage when divine appearances arise as a magical display,

And the natural unimpeded resonance of HŪṂ!

38. VĀRĀHĪ IN THE FORM KURMAPĀDĀ

The progenitor of this lineage is the female meditational deity Vajravārāhī, who revealed the instruction directly to the mahāsiddha Śabaripā. The Indian transmission continued through Maitrīpā (ca. 986–1063 or 1007–1085), Nāyakapāda, Vikhyātadeva, the great paṇḍita Śākyaśrī of Kashmir (1127–1225), and Dānaśīla (fl. twelfth century), after whom it was introduced to Tibet by Chak Lotsāwa Chojé Pel (1197–1263/4). The lineage was then maintained by his successors: Zhonu Gyeltsen, Sherab Pel, Lekden Pelchen, Yeshé Pelwa, Gyelsé Lobzang Peljor, Chak Lotsāwa Rinchen Chogyel (b. 1447), and Kunpang Rinpoché Chokyi Nyima (1449–1524). The last named was a teacher of Kunga Drolchok.

The lineage prayer of Vārāhī in the Form Kurmapādā is as follows:

Grant your blessing that we may well realize the magical experiences

In which apparent forms are refined as deities

And all things are a magical display,

Just as magical emanations arise in space,

And may we then refine the meditative stability of the illusory body!

39. KURUKULLĀ

The progenitor of this lineage is the female meditational deity Nairātmyā, who revealed the instruction directly to Virūpa. His Indian successors were the mahāsiddha Kṛṣṇapā, Vilāsa, Śīlacandra, and Dānaśīla (fl. twelfth century), the last of whom instructed Sakya Paṇḍita Kunga Gyeltsen (1182–1251) in Tibet. Thereafter the transmission was through the following Sakya lineage: Chogyel Pakpa Lodro Gyeltsen (1235–1280), Zhangton Konchok Pel (1240–1317), Drakpukpa Sonam Pelwa (1277–1350), Lama Dampa Sonam Gyeltsen (1312–1375), Pelden Tsultrim (1333–1399), Sharchen Yeshé Gyeltsen (ca. 1359–1406), Ngorchen Kunga Zangpo (1382–1456), and Gugé

Paṇchen Sonam Lhundrub (fl. fifteenth–sixteenth centuries). The last named was a teacher of Kunga Drolchok.

The lineage prayer of Kurukullā is as follows:

Grant your blessing that we may overpower all that appears and exists

By securing vitality within the long and short letters of the heart cakra

[That is supported upon] the triple channel intersection, resembling a wooden platform,

And by the hovering of the messenger bees of subtle energy and mind!

40. THE SIX-BRANCH YOGA OF KĀLACAKRA

The progenitors of this lineage are the three buddha bodies from whom the original transmission fell to the seven religious kings of Śambhala and the twenty-five Kulika kings of Śambhala. The succession of Indian masters then includes Caurayaśa (also known as Kālacakrapāda the Elder), Nālendrapā (also known as Kālacakrapāda the Younger, fl. eleventh century), and Somanātha of Kashmir (fl. eleventh century). Following the introduction of these practices to Tibet, the transmission was maintained in the Jonang succession: Drab Gompa Konchok Sungwa (fl. eleventh century), Droton Namlatsek (fl. eleventh century), Yumo Mikyo Dorjé (fl. eleventh century), Chokyi Wangchuk, Ḍāki Jobum-ma, Khangsarwa Namka Ozer, Semo Chewa Namka Gyeltsen (fl. twelfth century), Jamsarwa Sherab Ozer (fl. twelfth century), Gedingpa Choku Ozer (fl. twelfth–thirteenth centuries), Kunpang Tukjé Tsondru (1243–1313), Jangsem Gyelwa Yeshé (1247–1320), Yonten Gyatso (1260–1327), Dolpopa Sherab Gyeltsen (1292–1361), Choklé Namgyel (1306–1386), Nya-on Kunga Pel (1285–1379), Drubchen Kunlowa (fl. fourteenth century), Jamyang Konchok Zangpo (1398–1475), Namka Chokyong (1436–1507), Namka Pelzang (ca. 1464–1529), and Lochen Rinchen Zangpo (1489–1563). The last named taught Kunga Drolchok.

The lineage prayer of The Six-Branch Yoga of Kālacakra is as follows:

Grant your blessing that we may experientially cultivate the six-branch yoga—

Composure and meditative concentration that are virtuous in the beginning,

Breath control and retention that are virtuous in the middle,

And recollection and meditative stability that are virtuous in the end!25

41. THE AURAL LINEAGE OF KĀLACAKRA

The progenitor of this lineage is the primordial buddha in the form Kālacakra, who revealed the transmission to the religious kings of Śambhala and to the three bodhisattvas known as the “lords of the three enlightened families.” This lineage, distinct from the transmission of Somanātha, which is outlined in guidebook 40, appears to have entered Tibet somewhat later, through Menlung Guru Sonam Pel (b. 1239), who is known to have traveled to both Śambhala and Oḍḍiyāna. It was subsequently maintained in succession by Yarlungpa Lotsāwa Drakpa Gyeltsen, Nyemdo Kunga Dondrub (b. 1268), Kachupa Zhonu Sengé, Hūṃchen Namka Neljor, Hūṃ Gyel Lhundrub Rinchen, Rikgom Bepei Neljor, Chimé Drub, Drogon Chogyel Namka Pelzang (1462–1529), and Khewang Lotsāwa Rinchen Zangpo (1489–1563), the last of whom taught Kunga Drolchok.

The lineage prayer of The Aural Lineage of Kālacakra is as follows:

Grant your blessing that we may attain the ease of singular resolution—

The disposition of the Great Seal in which all things are liberated through singular knowledge,

The deep resonance of the uncreated syllable a, permeating all things in a singular utterance,

And the crucial five sibling frailties through which the knots are unraveled in a singular meditation!26

42. THE RITUAL SERVICE AND ATTAINMENT OF THE THREE ADAMANTINE REALITIES ACCORDING TO ORGYANPA

The progenitor of this lineage is the primordial buddha Mahāvajradhara, along with the female deity Vajravārāhī, who revealed this instruction directly to Orgyanpa Rinchen Pel (1229–1309). From him the transmission continued in Tibet through Sonam Ozer (fl. thirteenth century), Barawa Gyeltsen Pelzang (1310–1391), Namka Sengé (fl. fourteenth century), Trulzhik Kunga Chogyel (1413–1509), Mondzong Rechen Dawa Gyeltsen (1418–1506), Rinchen Khyenrab Chogdrub (1436–1497), and Changlungpa Zhonu Chodrub (fl. fifteenth–sixteenth centuries). The last mentioned taught this practice to Kunga Drolchok.

The lineage prayer of Ritual Service and Attainment of the Three Adamantine Realities according to Orgyanpa is as follows: {16}

Grant your blessing that we may realize the perfection of ritual service and attainment—The

ritual service of buddha body that secures the essential posture of the physical body,

The attainment of buddha speech that entails recitation of adamantine syllables and breath control,

And the great attainment of buddha mind that secures the pure essences without leakage!

43. THE PATH AND ITS FRUITION

The progenitor of this lineage is the primordial buddha Mahāvajradhara, along with the female deity Nairātmyā, who revealed this instruction directly to Virūpa. His Indian successors included Kṛṣṇacārin, Ḍamarupā, Avadhūtipā, and Gayādhara (fl. tenth–eleventh centuries), who introduced this cycle of practices to Tibet through the agency of Drokmi Lotsāwa Śākya Yeshé (992–1043). The lineage subsequently descended through the Sakya tradition as follows: Seton Kunrik (1029–1116), Zhangton Chobar (1053–1135), Sachen Kunga Nyingpo (1092–1158), Sonam Tsemo (1142–1182), Drakpa Gyeltsen (1147–1216), Sakya Paṇḍita Kunga Gyeltsen (1182–1251), Chogyel Pakpa Lodro Gyeltsen (1235–1280), Zhangton Konchok Pel (1240–1317), Namza Drakpuk Sonam Pelwa (1277–1350), Chojé Lama Dampa Sonam Gyeltsen (1312–1375), Pelden Tsultrim (1333–1399), Buddhaśrī Sangyé Pel (1339–1420), Ngorchen Kunga Zangpo (1382–1456), Pelden Dorjé (1411–1482), and Kunga Chogdrub (fl. fifteenth–sixteenth centuries). The last mentioned was a teacher of Kunga Drolchok.

The lineage prayer of The Path and Its Fruition is as follows:

Grant your blessing that, having trained our minds through the sequence of the path of sutra and mantra,

We may attain the rank of the four buddha bodies,

Through the short path of the meditative stabilities of ground, path, and fruition,

Experientially cultivating the four empowerments and meditating in four sessions!

44. THE INCONCEIVABLES

The progenitor of this lineage is the primordial buddha Mahāvajradhara, along with the female deity Jñānaḍākinī, who revealed this instruction directly to Aśvottama. The Indian lineage is as follows: Vīṇapa, Indrabhūti, Lakṣmīkarā, Lalitavajra, Gundharipā, Padmavajra, Dhārmika, Bhadrapāda, Khanitra, Bhuṣaṇa, Dhamapa, Karṇa, and Vīravajra (fl. eleventh century), the last of whom instructed Drokmi Lotsāwa Śākya Yeshé (992–1043). Thereafter the succession continued in Tibet through the mainstream Sakya lineage, similar to that of The Path and Its Fruition.

The lineage prayer of The Inconceivables is as follows:

Grant your blessing that by experientially cultivating the five inconceivables,

We may dispel the obscurations of the expanse of space—

The nature of mind originally free from conceptual elaboration

Caused by thought clouds of dualistic perception,

And that the rain of nondual pristine cognition may fall!

45. THE NINE PROFOUND METHODS

The progenitor of this lineage is the primordial buddha Mahāvajradhara, who revealed the instruction to Cintivilavavajra. The Indian succession includes Anaṅgavajra, Saroruha, Indrabhūti, Lakṣmīkarā, Kṛṣṇacārin, Śrīdhara, and Gayādhara (fl. tenth–eleventh centuries), the last of whom introduced the practice to Drokmi Lotsāwa Śākya Yeshé (992–1043). Thereafter the succession continued in Tibet through the mainstream Sakya lineage, similar to that of The Path and Its Fruition.

The lineage prayer of The Nine Profound Methods of Padmavajra Saroruha is as follows:

Grant your blessing that we may refine thoughts fixated on the inhabited world and its inhabitants through the nine profound methods, {17}

And then realize the coemergent pristine cognition,

Holding whatever appears within the maṇḍala of the deity

And experientially focusing on it in the manner of a flame tip!

46. THE ATTAINMENT OF COEMERGENCE

The progenitor of this lineage is the primordial buddha Mahāvajradhara, along with the female deity Nairātmyā, who revealed this instruction directly to Ḍombipā. The Indian lineage is as follows: Alalavajra, Vanaprastha, Garbharipā, Jayaśrījñāna, Durjayacandra, and Vīravajra (fl. eleventh century), the last of whom instructed Drokmi Lotsāwa Śākya Yeshé (992–1043). Thereafter the succession continued in Tibet through the mainstream Sakya lineage, similar to that of The Path and Its Fruition.

The lineage prayer of The Attainment of Coemergence is as follows:

Grant your blessing that we may actualize the three buddha bodies—

The nature of mind without beginning or end that is the coemergence of the causal basis,

The inherent purity of the three poisons that is the coemergence of the path,

And the three gateways of liberation that are the coemergence of the fruition!

47. THE PERFECTION OF THE PATH OF FIERCE INNER HEAT27

The progenitor of this lineage is the primordial buddha Mahāvajradhara, along with the female deity Vajravārāhī, who revealed this instruction directly to Ghaṇṭāpāda. The Indian lineage is as follows: Kūrmapādā, Jālandharapāda, Kṛṣṇacārin, Śrīdhara, and Gayādhara (fl. tenth–eleventh centuries), the last of whom instructed Drokmi Lotsāwa Śākya Yeshé (992–1043). Thereafter the succession continued in Tibet through the mainstream Sakya lineage, similar to that of The Path and Its Fruition.

The lineage prayer of The Perfection of the Path of Fierce Inner Heat is as follows:

Grant your blessing that we may actualize the four buddha bodies

Through the sequential experiential cultivation of the four phases—

Those of the continuum, mantra, pristine cognition, and secrecy,

And through the meditative stability that beholds liberation from the four limits!28

48. THE STRAIGHTENING OF CROOKED POSTURE

The progenitor of this lineage is the primordial buddha Mahāvajradhara, who revealed this instruction directly to Īśvara. The Indian lineage is as follows: Kṛṣṇocita, Kṛṣṇacārin, Śrīdhara, and Gayādhara (fl. tenth–eleventh centuries), the last of whom instructed Drokmi Lotsāwa Śākya Yeshé (992–1043). Thereafter the succession continued in Tibet through the mainstream Sakya lineage, similar to that of The Path and Its Fruition.

The lineage prayer of The Straightening of Crooked Posture is as follows:

Grant your blessing that we may definitively realize the abiding nature

Untainted by the stains of conceptual thought of dualizing perception,

By immutably inducting within the central channel the winds

That enter and move through the left and right channels,

Where semen and blood respectively arise!29

49. THE PATH OF THE FEMALE MUDRA30

The progenitor of this lineage is the primordial buddha Mahāvajradhara, who revealed this instruction directly to Indrabhūti. Thereafter the succession is through: Śrībrahmā, Brahmāṇī, Siddhivajra, Middle Indrabhūti, Upama, Niḥsaṅgapāda, Jñānaśrībodhi, Padmavajra, Ḍombipā, Anaṅgavajra, Bhṛṅgapadminī, Lakṣmīkarā, Younger Indrabhūti, Ratnavajra, and Prajñāguhya (fl. eleventh century), the last of whom instructed Drokmi Lotsāwa Śākya Yeshé (992–1043). Thereafter the succession continued in Tibet through the mainstream Sakya lineage, similar to that of The Path and Its Fruition.

The lineage prayer of The Path of the Female Mudra is as follows:

Grant your blessing that we may realize through the essential female mudra

The unchanging supreme bliss with mastery over all entities,

The adamantine body that is not decayed by composite conditions,

The supremely short path of the messenger, experientially cultivating the four delights!

50. THE GREAT SEAL DEVOID OF LETTERS

The progenitor of this lineage is the female bodhisattva Tārā, who revealed this instruction directly to Vagīśvarakīrti. His successors were Devākaracandra and Amoghavajra, the last of whom instructed Drokmi Lotsāwa Śākya Yeshé (992–1043). Thereafter the succession continued in Tibet through the mainstream Sakya lineage, similar to that of The Path and Its Fruition.

The lineage prayer of The Great Seal Devoid of Letters is as follows:

Grant your blessing that we may realize the innate nature of mind,

Which has a relaxed and uncontrived disposition,

Resembling a trained elephant

Repeatedly goaded by the hook of its attendant

Toward the nature of mind, without falling into the two extremes!

51. THE DETERMINATION OF MIND31

The progenitor of this lineage is the primordial buddha Mahāvajradhara, who revealed this instruction directly to Nāgārjuna (fl. second century). The latter’s succession included Āryadeva (fl. second–third centuries), Kṛṣṇacārin, Candrakīrti (fl. seventh century), Śrīdhara, and Vīravajra (fl. eleventh century), the last of whom instructed Drokmi Lotsāwa Śākya Yeshé (992–1043). Thereafter the succession continued in Tibet through the mainstream Sakya lineage, similar to that of The Path and Its Fruition.

The lineage prayer of The Determination of Mind is as follows:

Grant your blessing that we may realize the profound emptiness

Uncontaminated by clinging to stains of conceptual thought,

The compassion and enlightened mind of all the buddhas,

And the apperception of self and the aggregates, and so forth!

52. THE MINGLING OF SUTRA AND TANTRA

The progenitor of this lineage is the bodhisattva Mañjughoṣa, who revealed this instruction directly to Śāntipa. He in turn taught Drokmi Lotsāwa Śākya Yeshé (992–1043), who introduced the practice to Tibet. The succession that follows included: Ngaripa Selnying (fl. eleventh century), Khon Kyichuwa Dralha Bar (fl. eleventh century), Sachen Kunga Nyingpo (1092–1158), Sonam Tsemo (1142–1182), Drakpa Gyeltsen (1147–1216), Sakya Paṇḍita Kunga Gyeltsen (1182–1251), Lungpuwa (fl. thirteenth century), Zhonu Drubpa (fl. thirteenth century), Jangchub Yeshé, Lama Dampa Sonam Gyeltsen (1312–1375), Pelden Tsultrim (1333–1399), Buddhaśrī Sangyé Pel (1339–1420), Ngorchen Kunga Zangpo (1382–1456), Pelden Dorjé (1411–1482), and Kunga Chogdrub (fl. fifteenth–sixteenth centuries). The last named was a teacher of Kunga Drolchok.

The lineage prayer of The Mingling of Sutra and Tantra is as follows:

Grant your blessing that we may realize the natural momentum of the essential [paths]

Through spontaneous experiential cultivation of the disposition of magical display—

The pristine cognition of particularizing intrinsic awareness,

Extracted from the profound key points of sutra and mantra!

53. THE DISPELLING OF OBSTACLES DUE TO EXTERNAL DEMONS

The progenitor of this lineage is the bodhisattva Vajrapāṇi in the form Guhyapati, who revealed the instruction directly to Prajñākaramati. He in turn taught Drokmi Lotsāwa Śākya Yeshé (992–1043), who introduced the practice to Tibet. His successors within the Sakya lineage included Seton Kunrik (ca. 1026–ca. 1112), Shengom Rokpo, Nyo, Yerpa Gomseng, Drubtob Lhabar, Kharak Gompa, Lungpuwa (fl. thirteenth century), Zhonu Drubpa (fl. thirteenth century), Jangchub Yeshé, Lama Dampa Sonam Gyeltsen (1312–1375), Pelden Tsultrim (1333–1399), Buddhaśrī Sangyé Pel (1339–1420), Ngorchen Kunga Zangpo (1382–1456), Pelden Dorjé (1411–1482), and Kunga Chogdrub (fl. fifteenth–sixteenth centuries). The last mentioned taught Kunga Drolchok.

The lineage prayer of The Dispelling of Obstacles due to External Demons—among the Dispelling of Three Sorts of Obstacles—is as follows:

Grant your blessing that we may subdue non-Buddhist forces, evil spirits, and obstructors

By the fierce resonance of the syllable hūṃ, blazing forth the light of splendor

Within the firelight of the adamantine tent that diffuses clarity

From the seed within the heart cakra of our own body, naturally arisen as the deity!

54. THE DISPELLING OF OBSTACLES DUE TO THE AGITATION OF THE PHYSICAL BODY BY THE ELEMENTS

The progenitor of this lineage is the bodhisattva Vajrapāṇi in the form Guhyapati, who revealed the instruction directly to Ratnavajra. He in turn taught Drokmi Lotsāwa Śākya Yeshé (992–1043), who introduced the practice to Tibet. His successors within the Sakya lineage included Seton Kunrik (ca. 1026–ca. 1112), Shengom Rokpo, and so forth, as above.

The lineage prayer of The Dispelling of Obstacles That Agitate the Physical Body—among the Dispelling of Three Sorts of Obstacles—is as follows:

Grant your blessing that we may eradicate entirely

All pathological roots of fever and cold in the upper and lower body,

Through the rosaries of the sunlight and moonlight vital essences

At its upper and lower gates,

Which are in association with the adamantine axis of vitality—

The central channel within the body!

55. THE DISPELLING OF THE OBSTACLES OF MEDITATIVE STABILITY AND MIND

The progenitor of this lineage is the bodhisattva Vajrapāṇi in the form Guhyapati, who revealed the instruction directly to Jñānaśrībodhi. He in turn taught Drokmi Lotsāwa Śākya Yeshé (992–1043), who introduced the practice to Tibet. His successors within the Sakya lineage included Seton Kunrik (ca. 1026–ca. 1112), Shengom Rokpo, and so forth, as above.

The lineage prayer of The Dispelling of the Obstacles of Meditative Stability and Mind—among the Dispelling of Three Sorts of Obstacles—is as follows:

Grant your blessing that we may forsake the mind that grasps

The extremes of beginning, middle, and end—

That grasps a beginning and an end—

And that we may then reach the path of meditative stability

Through experiential cultivation, without intervening obstacles!

56. THE GREAT SEAL DISPELLING THE THREE SORTS OF SUFFERING

The progenitor of this lineage is the bodhisattva Avalokiteśvara, who revealed the instruction directly to Nāropā Jñānasiddhi (1016–1100). The latter passed the instruction to Drokmi Lotsāwa Śākya Yeshé (992–1043), who taught Ngaripa Selnying (fl. eleventh century). Thereafter the practice was handed down through the Sakya line—Khon Kyichuwa Dralha Bar, Sachen Kunga Nyingpo, and so forth—as in the aforementioned lineage of The Mingling of Sutra and Tantra.

The lineage prayer of The Great Seal Dispelling the Three Sorts of Suffering is as follows:

Grant your blessing that the minds of all beings,

Tormented by the three sorts of suffering,

Might be transformed in the presence of the three buddha bodies,

And may all suffering, without exception, be dispelled

Through the natural descent of physical, mental, and cognitive well-being!

57. THE CLEAR RECOLLECTION OF THE INNATE STATE

The progenitor of this lineage is the female bodhisattva Tārā, who revealed this instruction directly to Vagīśvarakīrti. The latter’s successors, within the Sakya lineage, were Drokmi Lotsāwa Śākya Yeshé (992–1043), Khon Konchok Gyelpo (1034–1102), Lama Shang Khyungpo Neljor (978–1127), Sachen Kunga Nyingpo (1092–1158), Sonam Tsemo (1142–1182), Drakpa Gyeltsen (1147–1216), Sakya Paṇḍita Kunga Gyeltsen (1182–1251), Lungpuwa (fl. thirteenth century), Zhonu Drubpa (fl. thirteenth century), Zhang Jangchub Sherab, Lama Dampa Sonam Gyeltsen (1312–1375), Pelden Tsultrim (1333–1399), Buddhaśrī Sangyé Pel (1339–1420) Ngorchen Kunga Zangpo (1382–1456), Pelden Dorjé (1411–1482), and Kunga Chogdrub (fl. fifteenth–sixteenth centuries). The last named taught Kunga Drolchok.

The lineage prayer of The Clear Recollection of the Innate State is as follows:

Grant your blessing that we may realize the supreme essentials of the four empowerments,

Through the short path that engages the host of deities within the six cakras—

The celestial palaces innately present from the beginning within our own body,

And that cultivates the four delights associated with blazing, secretion, bliss, and warmth [of vital essences]!

58. THE THREE PURITIES

The progenitor of this lineage is the primordial buddha Mahāvajradhara, along with the female deity Nairātmyā, who revealed this instruction directly to Ḍombipā. His Indian successors included Alalavajra, Vanaprastha, Garbharipā, Jayaśrījñāna, Durjayacandra, and Vīravajra (fl. eleventh century). Thereafter the transmission was introduced to Tibet by Drokmi Lotsāwa Śākya Yeshé (992–1043). The Tibetan lineage holders who followed him included Seton Kunrik (ca. 1026–ca. 1112), Zhangton Chobar (1053–1135), Sachen Kunga Nyingpo (1092–1158), Sonam Tsemo (1142–1182), Drakpa Gyeltsen (1147–1216), Sakya Paṇḍita Kunga Gyeltsen (1182–1251), Zhangton Gadenpa Kunga Sonam (fl. thirteenth century), Namza Drakpuk Sonam Pelwa (1277–1350), Pang Lotsāwa Lodro Tenpa (1276–1342), Pelden Tsultrim (1333–1399), Sharwa Yeshé Gyeltsen (ca. 1359–1406), Ngorchen Kunga Zangpo (1382–1456), Gugé Paṇchen Drakpa Gyeltsen (d. 1486), and Lowo Khenchen Sonam Lhundrub (fl. fifteenth–sixteenth centuries). The last mentioned was a teacher of Kunga Drolchok.

The lineage prayer of the guidance on The Three Purities is as follows:

Grant your blessing that we may perfect the three purities:

Refinement through the purity of the true nature, {20}

The arising of appearances as the purity of the deities,

And the realization of reality as the purity of intrinsic awareness!

59. THE TWENTY-NINE ESSENTIAL VISUALIZATIONS OF SELF-CONSECRATION

The progenitor of this lineage is the primordial buddha Mahāvajradhara, along with the female deity Nairātmyā, who revealed this instruction directly to Ḍombipā. The latter’s Indian and Tibetan successors from Alalavajra through to Sakya Paṇḍita Kunga Gyeltsen (1182–1251) are identical to those in the transmission of the Three Purities. Thereafter the lineage descended to Tsokgom Kunga Pel (1210–1307), Nyagton Nyingpo Gyeltsen (fl. thirteenth century), Gyelwa Bum (fl. thirteenth–fourteenth centuries), Lama Dampa Sonam Gyeltsen (1312–1375), Pelden Tsultrim (1333–1399), Buddhaśrī Sangyé Pel (1339–1420), Ngorchen Kunga Zangpo (1382–1456), Pelden Dorjé (1411–1482), and Kunga Chogdrub (fl. fifteenth–sixteenth centuries). The last named instructed Kunga Drolchok.

The lineage prayer of The Twenty-Nine Essential Visualizations of Self-Consecration is as follows:

Grant your blessing that the illustrative and genuine pristine cognitions may arise

Through the yogas attained, engaged, and cultivated individually,

In each of the twenty-nine essential visualizations,

Experientially cultivated through self-consecration!

60. THE EXEGESIS OF THE CONCEALED PATH

The progenitor of this lineage is the primordial buddha Mahāvajradhara, along with the female deity Nairātmyā, who revealed this instruction directly to Virūpa. His successors in Tibet included Sachen Kunga Nyingpo (1092–1158), Sonam Tsemo (1142–1182), Drakpa Gyeltsen (1147–1216), Sakya Paṇḍita Kunga Gyeltsen (1182–1251), Chogyel Pakpa Lodro Gyeltsen (1235–1280), Zhangton Gadenpa Kunga Sonam (fl. thirteenth century), Namza Drakpuk Sonam Pelwa (1277–1350), Chojé Lama Dampa Sonam Gyeltsen (1312–1375), Pelden Tsultrim (1333–1399), Buddhaśrī Sangyé Pel (1339–1420), Ngorchen Kunga Zangpo (1382–1456), Pelden Dorjé (1411–1482), and Kunga Chogdrub (fl. fifteenth–sixteenth centuries).

The lineage prayer of The Exegesis of the Concealed Path is as follows:

Grant your blessing that we may experientially cultivate the concealed exegesis

By revealing the five-aspected palace of adamantine buddha mind

And key points concerning the union of winds, yogic exercises, and vital essences,

Which are all present within the tent [of the subtle body],

In which the lungs, liver, and heart are inherently transformed!

61. THE ELUCIDATION OF THE SYMBOLIC MEANING

The progenitor of this lineage is the primordial buddha Mahāvajradhara, who revealed this instruction directly to Virūpa. His successors in Tibet included Sachen Kunga Nyingpo (1092–1158), Drakpa Gyeltsen (1147–1216), Sakya Paṇḍita Kunga Gyeltsen (1182–1251), Lungpuwa (fl. thirteenth century), Zhonu Drubpa (fl. thirteenth century), Zhang Jangchub Sherab, Lama Dampa Sonam Gyeltsen (1312–1375), Pelden Tsultrim (1333–1399), Buddhaśrī Sangyé Pel (1339–1420), Ngorchen Kunga Zangpo (1382–1456), Pelden Dorjé (1411–1482), and Kunga Chogdrub (fl. fifteenth–sixteenth centuries).

The lineage prayer of The Elucidation of the Symbolic Meaning is as follows:

Grant your blessing that we may realize the supreme essentials of the Path and Its Fruition,

Through blessings that confer definitive wisdom by means of symbols,

And through the transformations of the Instruction Entitled Three Emerging from Two,

Concerning the essential visualizations of the three inaugural approaches—extensive, middling, and abridged!33

62. THE FIVE STAGES OF THE SECRET ASSEMBLY

The progenitors of this lineage are the primordial buddha Mahāvajradhara and the bodhisattva Vajrapāṇi, who revealed this instruction directly to Indrabhūti. The latter’s Indian successors included Nāgayoginī, King Visukalpa, Saraha, Nāgārjuna, Āryadeva, Śākyamitra, Nāgabodhi, Candrakīrti, Śiṣyavajra, Kṛṣṇacārin in the form Caryāvajra, and Gomiśra, who introduced it to Tsondru Zangpo in Tibet. Thereafter the lineage is through Go Lotsāwa Khukpa Lhetsé (fl. eleventh century), Mangrawa Sengé Gyeltsen (fl. twelfth century), Ngok Yeshé Sengé (fl. twelfth century), Ngok Nyima Sengé, Lentsangtsa Nyima Cham, Ngok Pakpa Lha (fl. twelfth century), Gyakar Tangbewa Pakpa Kyab (fl. twelfth century), Serdingpa Zhonu O (fl. twelfth century), Choku Ozer (fl. twelfth–thirteenth centuries), Jotsowa Pakpa Ozer (fl. thirteenth century), Buton Rinchen Drub (1290–1364), Khyung Lhepa Zhonu Sonam (fl. fourteenth century), Sharchen Yeshé Gyeltsen (1359–1406), Ngorchen Kunga Zangpo (1382–1456), Śākya Chokden (1428–1507), and Rabsel Dawa Gon (fl. fifteenth–sixteenth centuries). The last named was a teacher of Kunga Drolchok.

The lineage prayer of The Five Stages of the Secret Assembly according to the tradition of Sublime Nāgārjuna is as follows: {21}

Grant your blessing that we may accomplish the supreme path of the five stages:

The adamantine buddha body in which the rainbow body is perfected through isolation of the physical body,

The adamantine buddha speech in which the three seed syllables are perfected through isolation of speech,

And the coalescent buddha mind in which luminosity is perfected through isolation of the mind!

63. THE VITAL ESSENCE OF LIBERATION

The progenitor of this lineage is the bodhisattva Mañjughoṣa, who revealed this instruction directly to Buddhajñānapāda. His Indian successors were Dīpaṃkarabhadra, Śrīsukha, Vimalagupta, Ratnavajra, Ratnakīrti, Kandarayoginī, and Pandeva. The practice was introduced into Tibet by Nyan Lotsāwa Darma Drak (fl. eleventh century) and continued through the following Sakya line of transmission: Nam Khawupa Chokyi Gyeltsen, Jetsun Tsewa Chenpo Sachen Kunga Nyingpo (1092–1158), Sonam Tsemo (1142–1182), Drakpa Gyeltsen (1147–1216), Sakya Paṇḍita Kunga Gyeltsen (1182–1251), Chogyel Pakpa Lodro Gyeltsen (1235–1280), Anyen Dampa Kunga Drak (1230–1303), Gadenpa Kunga Sonam (fl. thirteenth century), Gadenpa Tashi Pel (fl. thirteenth century), Khampa Dorjé Pel (fl. thirteenth century), Drakchen Donmoripa (fl. thirteenth century), Gangtropa Drakpa Gyeltsen (fl. fourteenth century), Sabzang Mati Paṇchen Lodro Gyeltsen (1294–1376), Sabzang Pakpa Zhonu Lodro (1358–1412/24), Ngorchen Kunga Zangpo (1382–1456), Gyeltsab Kunga Wangchuk (1424–1478), Paṇchen Drakmar Kunga Tsepel (fl. fifteenth century), and Rabsel Dawa Gon (fl. fifteenth–sixteenth centuries). The last mentioned taught Kunga Drolchok.

The lineage prayer of The Vital Essence of Liberation according to the tradition of Buddhajnānapāda is as follows:

Grant your blessing that, having abandoned the propensities of dark ignorance

By means of the garland of light of the imperishable vital essence within the heart,

We may radiantly discern the mind as Mañjuvajra

And realize the nonduality of the expanse and awareness!