64. THE UNELABORATE PRACTICE OF RED YAMĀRI

The progenitors of this lineage are the bodhisattva Mañjughoṣa and the meditational deity Yamāntaka, who revealed this instruction directly to Ḍombipā. The latter’s Indian successors included Virūpa, Śrīdhara, Sumati, and Darpaṇa Ᾱcārya (fl. twelfth century). The practice was introduced into Tibet by Lowo Lotsāwa Sherab Rinchen (fl. twelfth–thirteenth centuries) and transmitted by his successors: Lodro Gyeltsen (1235–1280), Mangkhar Lotsāwa Chokden Lekpei Lodro, Lowo Lotsāwa [Sangyé Sé], Bagton Zhonu Tsultrim (fl. thirteenth century), Tsultrim Gyeltsen (fl. thirteenth–fourteenth centuries), Pangton Drubpa Sherab (1357–1423), Jamyang Sherab Gyatso (1396–1474), Raton Yonten Pelzang (fl. fourteenth–fifteenth centuries), and Kunga Chogdrub (fl. fifteenth–sixteenth centuries).

The lineage prayer of The Unelaborate Practice of Red Yamāri is as follows:

Grant your blessing that we may accomplish the utterly unelaborate expanse of space,

[Union of] emptiness and radiance, free from all grasping,

Through devout application, devotion to the guru, and luminosity,

As well as the six methods of setting the mind on enlightenment,

And having eliminated all obstacles!

65. THE FOUR-STAGE YOGA

This transmission is identical to the foregoing Unelaborate Practice of Red Yamāri.

The lineage prayer of The Four-Stage Yoga is as follows:

Grant your blessing that we may accomplish the four-stage yoga, including:

Self-consecration through which our own physical body becomes the body of the deity,

Adamantine sound through which our own speech naturally arises in an indestructible manner,

And the Great Seal in which our own mind is naturally unfabricated!

66. THE MENTAL FOCUS ON THE HORNS OF BHAIRAVA

The progenitors of this lineage are the meditational deities Vajrabhairava and Jñānaḍākinī, who revealed this instruction directly to Lalitavajra. The latter’s Indian successors included Mañjuśrīmitra, Amoghavajra the Elder, and Amoghavajra the Younger. The practice was introduced to Tibet by Kyoton Ojung, and maintained thereafter in the following succession: Kyoton’s brother, José Khampa, Nyenton Rinchen Tenpa, Nyenton Osung, Nyenton Chogyel, Dzinpa Rinchen Sherab, Khonton Tukjé Rinchen, Dung-gyu Rinchen Gyeltsen, Chagenpa, 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), Gugé Paṇchen Drakpa Gyeltsen (d. 1486), and Lowo Khenchen Sonam Lhundrub (fl. fifteenth–sixteenth centuries). The last mentioned taught Kunga Drolchok.

The lineage prayer of The Mental Focus on the Horns of Bhairava is as follows:

Grant your blessing that we may fearlessly cultivate the Nocturnal Motion,

With divine pride that naturally arises

Through The Mental Focus on the Horns of Bhairava,

And that we may then actualize the perfection stage

Of the Erect Penis [of Bhairava], relying on the flow of bliss!

67. THE CENTRAL CHANNEL DEPENDENT ON THE MALE DEITY CAKRASAṂVARA

The progenitors of this lineage are the primordial buddha Mahāvajradhara and the bodhisattva Vajrapāṇi, who revealed this instruction directly to Saraha. The Indian succession includes Nāgārjuna, Śabaripā, Luipā, Dhārikpa, Andharapa, Tilopā (988–1069), Nāropā Jñānasiddhi (1016–1100), and the Newar Phamtingwa Abhayakīrti (fl. eleventh century). The practice was introduced to Tibet by Mal Lotsāwa Lodro Drak (fl. Eleventh century), and thereafter transmitted through the following Sakya line: 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), Lama Dampa Sonam Gyeltsen (1312–1375), 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 lineage prayer of The Central Channel Dependent on the Male Deity Cakrasaṃvara is as follows:

Grant your blessing that we may apply the symbolic method

In accordance with the common and extraordinary examples,

And then, with all the winds of past actions in their entirety absorbed

In the great pathway of the central channel,

And relying on the short path of the messenger of the Great Seal, {23}

May we manifestly accomplish the rainbow body!

68. THE CENTRAL CHANNEL DEPENDENT ON THE FEMALE DEITY VAJRAVĀRĀHĪ

The progenitors of this lineage are the primordial buddha Mahāvajradhara and the female deity Vajravārāhī, who revealed this instruction directly to Nāropā Jñānasiddhi (1016–1100). His successors included the Newar Phamtingwa brothers Abhayakīrti and Vāgīśvara (fl. eleventh century). The practice was introduced to Tibet by Lokya Lotsāwa Sherab Tsekpa (fl. eleventh century) and thereafter transmitted through Mal Lotsāwa Lodro Drak (fl. eleventh century), Sachen Kunga Nyingpo (1092–1158), Sonam Tsemo (1142–1182), Drakpa Gyeltsen (1147–1216), and Sakya Paṇḍita Kunga Gyeltsen (1182–1251), after whom the line of transmission is identical to that of the foregoing lineage prayer of The Central Channel Dependent on the Male Deity Cakrasaṃvara.

The lineage prayer of The Central Channel Dependent on the Female Deity Vajravārāhī is as follows:

Grant your blessing that, consequent on the generation stage

In which the blissful body is arrayed with the four empowerments [of Khecarī],

On the path of the messenger who reveals without attachment the path of the four delights,

We may accomplish the coalescence of the syllables e and vaṃ,

Which comprise within them the five syllables of great emptiness and the six syllables of the vital essence!35

69. THE FIVE STAGES ACCORDING TO GHANṆṬĀPĀDA

The progenitors of this lineage are the primordial buddha Mahāvajradhara and the female deity Vajravārāhī, who revealed this instruction directly to Ghaṇṭāpāda. In India his successors included Kūrmapādā, Jālandharipā, Kṛṣṇacārin, Guhyavijaya, Tilopā (988–1069), and the Newar Phamtingwa Abhayakīrti (fl. eleventh century). The practice was introduced to Tibet by Mal Lotsāwa Lodro Drak (fl. eleventh century), and transmitted thereafter through the following Sakya and Bodongpa line: Sachen Kunga Nyingpo (1092–1158), Sonam Tsemo (1142–1182), Drakpa Gyeltsen (1147–1216), Sakya Paṇḍita Kunga Gyeltsen (1182–1251), Bodong Tsondru Dorjé (fl. twelfth–thirteenth centuries), Yangtsewa Rinchen Sengé (fl. thirteenth century), Tashi Zangpo, Khyung Lhepa Zhonu Sonam (fl. fourteenth century), 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 lineage prayer of The Five Stages according to Ghaṇṭāpāda is as follows:

Grant your blessing that we may accomplish the inconceivable realm,

Having excellently purified sense objects and mind in supreme bliss

Through the guidance on the path of the five stages that disclose blessings

And the refinement of the subtle vital essence, starting with self-consecration!

70. THE FOUR STAGES ACCORDING TO KṚṢṆACĀRIN

The progenitors of this lineage are identical to those of the foregoing Five Stages according to Ghaṇṭāpāda. The Indian and Tibetan transmissions through to Sakya Paṇḍita Kunga Gyeltsen (1182–1251) are also identical. Thereafter the succession is through Chogyel Pakpa Lodro Gyeltsen (1235–1280), Zhangton Konchok Pel (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 lineage prayer of The Four Stages according to Kṛṣṇacārin is as above, from Mahāvajradhara up to Sakya Paṇḍita, and then:

Grant your blessing that we may accomplish the fruitional stages of the path,

Through having refined the stage of the continuum

And cultivated the stage of mantra,

And through the arising of the stage of realized pristine cognition

And the completion of the crucial secret stage concerning subtle energy!

71. THE GUIDANCE OF WHITE CAKRASAṂVARA

The progenitors of this lineage are the meditational deities Cakrasaṃvara and Vajrayoginī, who revealed this instruction directly to Śākyaśrī of Kashmir (1127–1225). He in turn introduced the practice to Tibet where it was maintained in the following line of transmission: Sakya Paṇḍita Kunga Gyeltsen (1182–1251), Yagdé Lotsāwa Sonam Sengé (fl. thirteenth century), Dremarwa Sangyé Yeshé (fl. thirteenth century), Gyawo Khenchen Sonam Drak (1280–1358), Drakpa Tsultrim (fl. thirteenth century), Jangsem Jadeng, Sabzang Mati Paṇchen Lodro Gyeltsen (1294–1376), Sabzang Pakpa Chok Zhonu Lodro (1358–1412/24), Ngorchen Kunga Zangpo (1382–1456), Sonam Wangchuk, Drungtsun Pelden Gyelpo, and Muchen Sangyé Rinchen (1450–1524). The last named taught Kunga Drolchok.

The lineage prayer of White Cakrasaṃvara is as follows:

Grant your blessing that we may realize the coemergent coalescence:

Through the yoga of the generation stage without grasping radiance and emptiness,

The yoga of the vital essence without grasping bliss and emptiness,

And the yoga of ultimate reality without grasping awareness and emptiness!

72. THE FOUR ADAMANTINE SEATS

The progenitors of this lineage are the primordial buddha Mahāvajradhara and the female deity Kadalīmañjarī, who revealed the instruction directly to Marpa Lotsāwa Chokyi Lodro (1012–1097). Thereafter it was maintained in the following Ngok familial line of transmission: Ngokton Choku Dorjé (1036–1097), Ngok Zhedang Dorjé (fl. eleventh century), Gyeltsa Ramo, Ngok Tsa Choku Dorjé (b. 1246), Ngok Konchok Pel, Drenton Tadrel, Drenton Sherab Zangpo, Menlung Guru Sonam Pel (b. 1239), Menlung Kunkhyen, Tsultrim Gonpo, Ngokton Jangchub Pel, Ngok Tashi Peldrub, Bodhiśrī Ngok Jangchub Peldrub (1360–1446), Ngok Jangchub Drakpa (fl. fifteenth century), and Ngok Lodro Pelzangpo (fl. fifteenth–sixteenth centuries). The last named was a teacher of Kunga Drolchok.

The lineage prayer of The Four Adamantine Seats is as follows:

Grant your blessing that we may cultivate the thirteen syllables,

Starting with the application at the spleen and kidney cavities,

The meditative concentration of the “cow udder” [at the navel cakra]

The “awns of the plantain” [at the central channel],

And the “hoofprint of a bull” [at the heart cakra],

And that we may accomplish the space of yoga through meditative stability!36

73. THE GREAT MAGICAL EMANATION

The progenitors of this lineage are the primordial buddha Mahāvajradhara and the female deity Jñānaḍākinī, who revealed the instruction directly to Kukkurāja. His disciples included Marpa Lotsāwa Chokyi Lodro (1012–1097), who introduced the practice to Tibet. The latter’s successors were Ngokton Choku Dorjé (1036–1097), Ngok Dodé (fl. eleventh–twelfth centuries), Ngok Kunga Dorjé (d. 1234), Ziji Drakpa, Rinchen Zangpo, Cho Gyelwa, Dondrub Pel, Ngokton Jangchub Pel, and Ngok Tashi Peldrub, Bodhiśrī Ngok Jangchub Peldrub (1360–1446), Ngok Jangchub Drakpa (fl. fifteenth century), and Ngok Lodro Pelzangpo (fl. fifteenth–sixteenth centuries). The last named taught Kunga Drolchok.

The lineage prayer of The Great Magical Emanation is as follows:

Grant your blessing that we may accomplish the skillful means

Of the generation stage, liberated from delusion,

And the three phases of yoga that comprise

The paths of lower forms and of profound mantras,

Along with the Great Seal of conclusive attributes!

74. THE KHARAMUKHA CAKRASAMṂVARA

The progenitors of this lineage are the meditational deities Cakrasaṃvara and the female deity Vajravārāhī, who revealed the instruction directly to the paṇḍita Bhavyabodhi of Kathmandu. His successors were the Newars Jīvabodhi and Mahābodhi (fl. fifteenth century), the latter of whom introduced the practice in Tibet to Samten Ozer (fl. fifteenth century). Thereafter the short transmission is through Gugé Paṇchen Drakpa Gyeltsen (d. 1486) and Lowo Khenchen Sonam Lhundrub (fl. fifteenth–sixteenth centuries). The last named instructed Kunga Drolchok.

The lineage prayer of The Kharamukha Cakrasaṃvara is as follows:

Grant your blessing that the buddha body of reality might arise, in the manner of space,

From the mirror in which the vital essence within the heart cakra appears,

Through the yoga of subtle vital essence that is without grasping

In respect of all the objects of the five sensory consciousnesses that appear! {25}

75. THE SIX MEDITATIONS OF VAJRAVĀRĀHĪ

The progenitor of this lineage is the female deity Vajrayoginī, who revealed the instruction directly to Lakṣmīkarā. Her successors in India included Virūpa, Avadhūtipā (also known as Maitrīpā, ca. 986–1063 or 1007–1085), Samādhivajra (also known as Dondarwa), Jinadatta (also known as Sonyompa), Buddhadatta (also known as Sonyompa), and the Newar Hadu Karpo. The practice was introduced to Tibet by Chel Lotsāwa Kunga Dorjé, and thereafter transmitted in the following succession: Chel Lotsāwa Kunga Drakpa, Chel Lotsāwa Chokyi Zangpo (fl. twelfth century), Rongpa Ga Lotsāwa Namgyel Dorjé (1203–1282), Rongpa Sherab Sengé (1231–1315), Bagton Zhonu Tsultrim (fl. thirteenth century), Tsultrim Gyeltsen (fl. thirteenth–fourteenth centuries), Pelden Tsultrim (1333–1399), Sangyé Pel Buddhaśrī (1339–1420), Ngorchen Kunga Zangpo (1382–1456), Gugé Paṇchen Drakpa Gyeltsen (d. 1486), and Lowo Khenchen Sonam Lhundrub (fl. fifteenth–sixteenth centuries).

The lineage prayer of The Six Meditations of Vajravārāhī is as follows:

Grant your blessing that we may perfectly accomplish the six meditations—

The generation stage of meditation, the radiant appearance of the deity,

The mantra recitations, the essential application of the visualization of mantra letters,

The luminosity of the nature of mind, and the disposition of the Great Seal!

76. THE SIX DOCTRINES OF NĀROPĀ

The progenitor of this lineage is the primordial buddha Mahāvajradhara, who revealed the instruction directly to Tilopā (988–1069). The latter instructed Nāropā Jñānasiddhi (1016–1100), whose disciple Marpa Lotsāwa Chokyi Lodro (1012–1097) introduced the practice to Tibet. Thereafter the transmission passed through the Karma Kagyu lineage, as follows: Milarepa (1040–1112), Dakpo Lharjé Gampopa (1079–1153), Karmapa I Dusum Khyenpa (1110–1193), Sangyé Rechen Peldrak (1148–1218), Pomdrakpa Sonam Dorjé (1170–1249), Drubchen Karma Pakshi (1204–1283), Nyen Repa Gendun Bum (fl. thirteenth–fourteenth centuries), Karmapa III Rangjung Dorjé (1284–1339), Tokden Gonpo Gyeltsen, Karmapa IV Rolpei Dorjé (1340–1383), Zhamar II Khacho Wangpo (1350–1405), Karmapa V Dezhin Shekpa (1384–1415), Sok-on Kabzhipa Rikpei Reldri, Karmapa VI Tongwa Donden (1416–1453), Bengarwa Jampel Zangpo (fl. fifteenth century), Karmapa VII Chodrak Gyatso (1454–1506), and Kyapjé Tokden Trewo Chokyi Gyatso (d. 1547). The last named was a teacher of Kunga Drolchok.

The lineage prayer of The Six Doctrines of Nāropā is as follows:

Grant your blessing that we may perfectly realize the path of the six doctrines—

The blissful warmth of the fierce inner heat, the definitive realization of illusory body,

And the refinement of dreams, luminosity,

consciousness transference, and the intermediate state;

And may we then attain the accomplishment of Vajradhara!

77. THE SIX DOCTRINES OF NIGUMĀ

The progenitor of this lineage is the primordial buddha Mahāvajradhara, who revealed the instruction directly to the ḍākinī Nigumā. The subsequent line of transmission through the Shangpa Kagyu tradition in Tibet is as follows: Khyungpo Neljor (990–1127), Mokchokpa Rinchen Tsondru (1110–1170), Kyergangpa Chokyi Sengé (1154–1217), Nyenton Chokyi Sherab (1175–1255), Sangyé Tonpa Tsondru Sengé (1207–1278), Tsangma Shangton (1234–1309), Khyungpo Tsultrim Gonpo (fl. thirteenth century), Jadrel Ritro Rechen (fl. fourteenth century), Shangkarwa Rinchen Gyeltsen (1353–1434), Kunglung Sangyé Pelzangpo (1398–1465), Drubchen Namka Gyeltsen (fl. fourteenth–fifteenth centuries), and Gyagom Lekpei Gyeltsen (fl. fifteenth–sixteenth centuries). The last mentioned taught Kunga Drolchok.

The lineage prayer of The Six Doctrines of Nigumā is as follows:

Grant your blessing that we may excellently complete the blissful warmth of the fierce inner heat,

The natural experiences of the illusory body, and dream yoga,

And that luminosity might effortlessly arise,

That excellent realization will come without consciousness transference,

And that in the first phase of the intermediate state

Our own mind might arise as the buddha body of reality!

78. THE AMULET TRADITION OF THE GREAT SEAL

This lineage is identical to that of The Six Doctrines of Nigumā.

The lineage prayer of The Amulet Tradition of the Great Seal is as follows:

Grant your blessing that by refining the three natural states according to the preliminary practices

And experientially cultivating freedom from the four defects according to the main practice,

We may realize the abiding nature of the Great Seal,

Naturally arising and spontaneously present as the four perfected buddha bodies!

79. THE THREE ASPECTS CARRIED ON THE PATH

This lineage is identical to that of The Six Doctrines of Nigumā.

The lineage prayer of The Three Aspects Carried on the Path is as follows:

Grant your blessing that we may carry all diverse appearances in all modes of conduct

On the path of the guru, meditational deity, and magical display,

And that signs and concepts may then be liberated right where they are,

Through the crucial nongrasping of the nature of mind and luminosity!

80. THE DEATHLESSNESS OF ONE’S OWN MIND

This lineage is identical to that of The Six Doctrines of Nigumā.

The lineage prayer of The Deathlessness of One’s Own Mind is as follows:

Grant your blessing that we may abandon all stains of mentally fabricated effort

And that our own minds may realize deathlessness—

The body of the deity that appears though lacking inherent existence,

Where the attachment that apprehends ordinary appearances is naturally pure!

81. THE SIX DOCTRINES OF SUKHASIDDHI

The progenitors of this lineage are the primordial buddha Mahāvajradhara and the female deity Nairātmyā, who revealed the instruction directly to Virūpa. The latter’s disciple Sukhasiddhi instructed Khyungpo Neljor (990–1127), after whom the line of transmission primarily follows the Shangpa tradition through Mokchokpa Rinchen Tsondru (1110–1170), Kyergangpa Chokyi Sengé (1154–1217), Nyenton Chokyi Sherab (1175–1255), Sangyé Tonpa Tsondru Sengé (1207–1278), Tsangma Shangton (1234–1309), Shangpa Rikpei Dorjé (fl. thirteenth century), Zhuton Tsultrim Gon (fl. thirteenth–fourteenth centuries), Chopel Zangpo (fl. fourteenth century), Tsultrim Gyeltsen (fl. fourteenth–fifteenth centuries), Khyenrab Chojé Rinchen Chokdrub Pelzang (1436–1497), and Changlungpa Zhonu Chodrub (fl. fifteenth–sixteenth centuries). The last named taught Kunga Drolchok.

The lineage prayer of The Six Doctrines of Sukhasiddhi is as follows:

Grant your blessing that by experientially cultivating the six doctrines,

Retaining the four [syllables] of the fierce inner heat,37

Excellently refining the illusory body, mastering dream yoga,

And actualizing luminosity, along with consciousness transference and the intermediate state,

We may then accomplish conclusive buddhahood!

82. THE LINEAGE OF THE EMANATIONAL NAVEL CAKRA38

The progenitors of this lineage are the primordial buddha Mahāvajradhara and the female deity Nairātmyā, who revealed the instruction directly to Sukhasiddhi. The latter taught Āryadeva, after whom the line of transmission in Tibet primarily passed through the Shangpa tradition, as follows: Khyungpo Neljor (990–1127), Mokchokpa Rinchen Tsondru (1110–1170), Kyergangpa Chokyi Sengé (1154–1217), Nyenton Chokyi Sherab (1175–1255), Sangyé Tonpa Tsondru Sengé (1207–1278), Tsangma Shangton (1234–1309), Shangpa Rikpei Dorjé (fl. thirteenth century), Khyungpo Tsultrim Gonpo (fl. thirteenth century), Jadrel Ritro Rechen (fl. fourteenth century), Shangkarwa Rinchen Gyeltsen (1353–1434), Kunglung Sangyé Pelzangpo (1398–1465), Drubchen Namka Gyeltsen, and Gyagom Lekpei Gyeltsen (fl. fifteenth–sixteenth centuries). The last named taught Kunga Drolchok.

The lineage prayer of The Lineage of the Emanational Navel Cakra is as follows:

Grant your blessing that the springtime rains of experiential cultivation

Of the channels, winds, and vital essences,

In the field of the yogic exercises of the navel cakra within one’s own body,

Might ripen the fruits of inexhaustible supreme bliss

And that we may attain the threefold accomplishment!

83. THE COEMERGENT UNION OF THE GREAT SEAL

The progenitor of this lineage is the primordial buddha Mahāvajradhara, who revealed the instruction directly to Tilopā (988–1069). The latter instructed Nāropā Jñānasiddhi (1016–1100), whose disciple Marpa Lotsāwa Chokyi Lodro (1012–1097) introduced the practice to Tibet. Thereafter the transmission passed through the Drukpa Kagyu lineage, as follows: Milarepa (1040–1112), Dakpo Lharjé Gampopa (1079–1153), Pagmodrupa Dorjé Gyelpo (1110–1170), Ling Repa Pema Dorjé (1128–1188), Tsangpa Gyaré Yeshé Dorjé (1161–1211), Gotsangpa Gonpo Dorjé (1189–1258), Yangonpa Gyeltsen Pel (1213–1258), Chen Ngawa Rinchen Den (b. 1202), Zurpukpa Rinchen Pelzang (b. 1263), Sherab Bumpa (fl. thirteenth–fourteenth centuries), Gyelsé Tokmé Zangpo (1295–1369), Nyen Repa Gendun Bum (fl. fourteenth–fifteenth centuries), Drukchen II Gyelwang Kunga Peljor (1428–1476), and Drukchen Ngawang Chokyi Gyelpo (1465–1540). The last named was a teacher of Kunga Drolchok.

The lineage prayer of The Coemergent Union of the Great Seal is as follows:

Grant your blessing that we may ourselves recognize coemergence—

The buddha body of reality coemergent with the nature of mind,

The light of phenomena coemergent with appearances,

And [coalescent] bliss and emptiness coemergent with indivisible appearances and mind!

84. THE FIVEFOLD GREAT SEAL

The progenitor of this lineage is the primordial buddha Mahāvajradhara, who revealed the instruction directly to Tilopā (988–1069). The latter taught Nāropā Jñānasiddhi (1016–1100), whose disciple Marpa Lotsāwa Chokyi Lodro (1012–1097) introduced the practice to Tibet. Thereafter the transmission passed primarily through the Drigung Kagyu lineage, as follows: Milarepa (1040–1112), Dakpo Lharjé Gampopa (1079–1153), Pagmodrupa Dorjé Gyelpo (1110–1170), Drigungpa I Jigten Sumgon (1143–1217), Drigungpa III Sonam Drakpa (1187–1234), Drigungpa V Telo Dorjé Drak (1210–1278), Drigungpa VI Tok Khawa Rinchen Sengé (1226–1284), Drigungpa VII Tsamché Drakpa Sonam (1238–1286), Drigungpa IX Chunyipa Dorjé Rinchen (1278–1314), Drigungpa X Nyergyepa Dorjé Gyelpo (1283–1350), Menpa Gomchen (fl. fourteenth century), Lapchiwa Dokton Namka Gyeltsen (fl. fourteenth–fifteenth centuries), Dulwadzinpa Ngagi Wangpo (fl. fourteenth–fifteenth centuries), Taklung Ngawang Drakpa (1418–1496), Śākya Chokden (1428–1507), and Changlungpa Zhonu Chodrub (fl. fifteenth–sixteenth centuries).

The lineage prayer of The Fivefold Great Seal is as follows:

Grant your blessing that we may definitively realize the unique enlightened intention—

The experiential cultivations combining five aspects:

The ultimate enlightened mind, [visualizing] the deity’s body with one’s own face,39

Devotion to the teacher, the Great Seal,

And the inherent dedication of merit!

85. THE FOUR SYLLABLES OF THE GREAT SEAL

The progenitors of this lineage are the primordial buddha Mahāvajradhara and the bodhisattva Vajragarbha, who revealed the instruction directly to Tilopā (988–1069). The latter taught Nāropā Jñānasiddhi (1016–1100), whose disciple Marpa Lotsāwa Chokyi Lodro (1012–1100) introduced the practice to Tibet. Thereafter the transmission passed primarily through the Pagdru Kagyu lineage, as follows: Milarepa (1040–1112), Dakpo Lharjé Gampopa (1079–1153), Pagmodrupa Dorjé Gyelpo (1110–1170), Kyergom Zhikpo Tsultrim Sengé (ca. 1144–1204), Serdingpa Zhonu O (fl. twelfth–thirteenth centuries), Gedingpa Choku Ozer (fl. twelfth–thirteenth centuries), Kunpang Tukjé Tsondru (1243–1313), Jangsem Gyelwa Yeshé (1247–1320), Lodro Zangpo (fl. thirteenth–fourteenth centuries), Menpa Gomchen Tsultrim Zangpo (fl. fourteenth century), Lapchiwa Dokton Namka Gyeltsen (fl. fourteenth–fifteenth centuries), Dulwadzinpa Ngawang Gyeltsen (fl. fourteenth–fifteenth centuries), Taklung Ngawang Drakpa (1418–1496), Zilung Paṇchen Śākya Chokden (1428–1507), and Changlungpa Zhonu Chodrub (fl. fifteenth–sixteenth centuries).

The lineage prayer of The Four Syllables of the Great Seal is as follows:

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

Firstly, by determining the fundamental basis of the mind,

Then by the methods that establish [the view]

And protecting it from the abyss of deviation,

And, finally, by the crucial practice of carrying the nature of mind on the path!

86. THE INTRODUCTION TO THE THREE BUDDHA BODIES

The progenitors of this lineage are the primordial buddha Mahāvajradhara and the bodhisattva Matiratna, who revealed the instruction directly to Śabaripā. The latter’s disciple Maitrīpā (ca. 986–1063 or 1007–1085) taught Tepuwa Pārvātapāda, and thereafter the transmission follows the Karma Kagyu line through Karma Pakshi (1204–1283), Orgyanpa Rinchen Pel (1229–1309), Karmapa III Rangjung Dorjé (1284–1339), Yungtonpa Dorjé Pel (1284–1365), Karmapa IV Rolpei Dorjé (1340–1383), Zhamar II Khacho Wangpo (1350–1405), Karmapa V Dezhin Shekpa (1384–1415), Sok-on Kabzhipa Rikpei Reldri, Karmapa VI Tongwa Donden (1416–1453), Bengarwa Jampel Zangpo (fl. fifteenth century), Karmapa VII Chodrak Gyatso (1454–1506), and Karma Trinlepa (1456–1539). The last mentioned taught Kunga Drolchok.

The lineage prayer of The Introduction to the Three Buddha Bodies is as follows:

Grant your blessing that we may establish ourselves and others in bliss,

Having reached the depths of definitive realization of the essential points

Of the introduction to the nature of the three buddha bodies,

Just as they appeared [to Tilopā] in the upper, lower, and middle reaches of Pullahari!

87. THE INDIVISIBILITY OF SUBTLE ENERGY AND MIND

The progenitors of this lineage are the primordial buddha Mahāvajradhara and the female deity Vajravārāhī, who revealed the instruction directly to Nāropā Jñānasiddhi (1016–1100). The practice was introduced to Tibet by his disciple Marpa Lotsāwa Chokyi Lodro (1012–1097), and thereafter it was transmitted through the following Karma Kagyu line: Milarepa (1040–1112), Dakpo Lharjé Gampopa (1079–1153), Karmapa I Dusum Khyenpa (1110–1193), Drogon Pagmodrupa Dorjé Gyelpo (1110–1170), Sangyé Rechen Peldrak (1148–1218), Gyelsé Pomdrakpa Sonam Dorjé (1170–1249), Karmapa II Karma Pakshi (1204–1283), Nyen Repa Gendun Bum (fl. thirteenth–fourteenth centuries), Karmapa III Rangjung Dorjé (1284–1339), Tokden Gonpo Gyeltsen, Karmapa IV Rolpei Dorjé (1340–1383), Yorpa Yeshé Pelwa (fl. fourteenth–fifteenth centuries), Tsurpu Jamyang Dondrub Ozer (fl. fifteenth century), and Tokden Trewo Chokyi Gyatso (d. 1547). The last named taught Kunga Drolchok.

The lineage prayer of The Indivisibility of Subtle Energy and Mind is as follows:

Grant your blessing that we may accomplish the particular profundities of the instructions:

Through coemergence, which is the particular profundity of the generation stage;

Through the essential indivisibility of subtle energy and mind,

Which is the particular profundity of the perfection stage;

And through the swift ease of the generation and perfection stages,

Which is the particular profundity of experiential cultivation!

88. THE SIX DOCTRINES ACCORDING TO THE SEKHARMA TRADITION

The progenitor of this lineage is the primordial buddha Mahāvajradhara, who revealed the instruction directly to Tilopā (988–1069). The latter taught Nāropā Jñānasiddhi (1016–1100), whose disciple Marpa Lotsāwa Chokyi Lodro (1012–1100) introduced the practice to Tibet, handing it down to his own son, Dodé Bum (fl. twelfth century), who concealed it as treasure. The text was later discovered as a spiritual revelation at Sekhar Gutok by Guru Chokyi Wangchuk (1212–1270) and transmitted in the following succession within the Lhodrak area: Lha Rinchen Wangyal (fl. thirteenth century), Rutsam Gomchen, Kyipukpa Tsultrim Dargyé, Olgom Janglingpa, Sangyé On Drakpa Pel (1251–1296), Rinchen Chung, Kabzhipa Drakpa Zhonu (1257–1315), Rinchen Gyeltsen, Khenchen Sengé Pel, Ngokton Jangchub Pel, Ngok Tashi Peldrub, Ngok Jangchub Peldrub (1360–1446), Ngok Jangchub Drakpa (fl. fifteenth century), and Ngok Lodro Pelzangpo (fl. fifteenth–sixteenth centuries). The last named was a teacher of Kunga Drolchok.

The lineage prayer of The Six Doctrines according to the Sekharma Tradition is as follows:

Grant your blessing that we may definitively perfect unimpeded experiential cultivation

Through this nectar of supreme buddha speech,

The aspiration of the entrustment seal [of Guru Chowang],41 {29}

And then acquire certainty in the marvelous and auspicious

Enlightened intention of Marpa—father and son!

89. THE MINGLING AND TRANSFORMATION OF THE THREE POISONS

The progenitor of this lineage is the primordial buddha Mahāvajradhara, who revealed the instruction directly to Nāgārjuna. The Indian succession is through Āryadeva, Tilopā (988–1069), and Nāropā Jñānasiddhi (1016–1100). The practice was introduced to Tibet by Ngok Choku Dorjé (1036–1097) and transmitted through the Ngok familial line as follows: Ngok Zhedang Dorjé (fl. eleventh century), Ngok Kunga Dorjé (d. 1234), Ziji Drakpa, Rinchen Zangpo, Chokyi Gyeltsen, Dondrub Pel, Ngokton Jangchub Pel, Ngok Tashi Peldrub, Ngok Jangchub Peldrub (1360–1446), Ngok Jangchub Drakpa (fl. fifteenth century), and Ngok Lodro Pelzangpo (fl. fifteenth–sixteenth centuries). The last mentioned taught Kunga Drolchok.

The lineage prayer of The Mingling and Transformation of the Three Poisons is as follows:

Grant your blessing that we may accomplish medicinal nectar,

Transforming base metal into gold through experiential cultivation of Secret Mantra

That mingles and transforms the three poisons,

Connecting the following poisons with the path:

Attachment with the practice of the fierce inner heat,

Hatred with the practice of the illusory body,

And delusion with the practice of luminosity!

90. THE FOUR SCROLLS OF THE AURAL INSTRUCTIONS

The progenitors of this lineage are the primordial buddha Mahāvajradhara and the female deity Asthikhaṇḍaḍākinī, who revealed the instruction directly to Pendhapā. The practice was introduced to Tibet by Marpa Lotsāwa Chokyi Lodro (1012–1100) and thereafter transmitted through the following succession: Tsurton Wang-gi Dorjé (fl. eleventh century), Nyag-gom Marpo, Dungtsé Nyimalung, Gar Repa, Rok Tselha Gangpa, Nyemdo Kunga Dondrub (b. 1268), Yungtonpa Dorjé Pel (1284–1365), Lachen Sonam Zangpo, Tsultrim Gonpo, Sonam Gyeltsen, Nyakpu Sengé Pelwa, Ngokton Jangchub Pel, Ngok Tashi Peldrub, Ngok Jangchub Peldrub (1360–1446), Ngok Jangchub Drakpa (fl. fifteenth century), and Ngok Lodro Pelzangpo (fl. fifteenth–sixteenth centuries).

The lineage prayer of The Four Scrolls of the Aural Instructions is as follows:

Grant your blessing that we may attain buddhahood in a single lifetime,

Through diligent cultivation, maintaining commitments

In accordance with the scrolls of aural instruction,

Which are extracts of four tantras—

Four Adamantine Seats, Great Magical Emanation, Secret Assembly, and Hevajra!

91. THE SIX DOCTRINES OF LIBERATION THROUGH THE UPPER GATE ACCORDING TO THE AURAL LINEAGE

The progenitors of this lineage are the primordial buddha Mahāvajradhara and the female deity Vajrayoginī, who revealed the instruction directly to Tilopā (988–1069). The latter instructed Nāropā Jñānasiddhi (1016–1100), whose disciple Marpa Lotsāwa Chokyi Lodro (1012–1097) introduced the practice to Tibet. Thereafter the transmission was as follows: Milarepa (1040–1112), Rechungpa Dorjé Drak (1085–1161), Khyungtsang Yeshé Lama (1115–1176), Machik Angjo (fl. twelfth–thirteenth centuries), Zhang Lotsāwa Jangchub-o (b. 1237), Drogon Dharaśrī (fl. thirteenth century), Jangsem Sonam Gyeltsen (fl. fourteenth century), Kunden Repa (fl. fourteenth century), Khetsun Ziji Gyeltsen (fl. fourteenth century), Rinchen Gyatso, Lopon Chodrak, Jangchub Zangpo, Rabjor Sengé, Chodrub Sengé, and Lotsāwa Rinchen Zangpo (1489–1563).

The lineage prayer of The Six Doctrines of Liberation through the Upper Gate according to the Aural Lineage is as follows:

Grant your blessing that the teaching of Secret Mantra may flourish

Through the tradition of the auspicious and marvelous path—

Comprising the six doctrines that confer liberation according to the upper gate

And the secret pathway of the ḍākinī of supreme bliss according to the lower gate!

92. THE DOCTRINAL CYCLE OF NIRDEHAḌĀKINĪ

The progenitors of this lineage are the primordial buddha Mahāvajradhara and the female deity Nirdehaḍākinī, who revealed the instruction directly to Tilopā (988–1069). The latter instructed Nāropā Jñānasiddhi (1016–1100), whose disciple Vimalamitra introduced the practice to Rechungpa Dorjé Drak (1085–1161). Thereafter the lineage is identical to that of the foregoing Six Doctrines of the Upper Gate.

The lineage prayer of The Nine Doctrinal Cycles of Nirdehaḍākinī is as follows:

Grant your blessing that the treasury of instructions of Secret Mantra,

Integrating mother and child, may never decline,

In the manner of the austerities adopted by the unique disciple Rechungpa

That satisfied the enlightened intention of his teacher

With the five additional instructions of Nirdehaḍākinī!

93. THE ELABORATE GUIDANCE ACCORDING TO ZHANG TSELPA

The progenitors of this lineage are the primordial buddha Mahāvajradhara and the four definitive presences of Cakrasaṃvara, Vārāhī, Tārā, and Śākyamuni. The transmission was received directly by Dakpo Gomtsul Nyingpo (1116–1169), and thereafter handed down through the Tselpa succession as follows: Pelchen Ga Lotsāwa Zhonu Pel (fl. twelfth century), Malton Yerpawa (fl. twelfth century), Vairocanabhadra (also known as Ngulchu Bairo, fl. twelfth century), Lama Zhang Tselpa Tsondru Drak (1123–1193), Śākya Yeshé, Sangyé Nyingpo (d. 1237), Sangyé Zhonu (d. 1260), Serkhang Tengpa Kunga Gyeltsen (1223–1292), Sangyé Rinchen (1247–1301), Śākya Bumpa (1263–1310), Śākya Sonam, Onpo Chozang, Drakton Donchok, Sonam Drubpa, Drakpa, Lama Tokdenpa, Lhundrub Dechen Rabjampa, and Ngawang Tulku of Taklung (fl. fifteenth–sixteenth centuries). The last named was a teacher of Kunga Drolchok.

The lineage prayer of The Elaborate Guidance according to Zhang Tselpa is as follows:

Grant your blessing that we may be free of hesitation, anger, or lust

In respect of the most secret wondrous approaches of the sacred doctrine

That cause the host of unfortunate, fox-like cowards to tremble

At the lion’s roar of the elaborate realization of Zhang Tselpa!

94. THE SIX-BRANCH YOGA ACCORDING TO PELCHEN GA LOTSĀWA

The progenitor of this lineage is the meditational deity Kālacakra, who revealed the instruction directly to Tsami Sangyé Drak (fl. eleventh century). The line of transmission that followed included Abhayākaragupta (fl. eleventh–twelfth centuries), Pelchen Ga Lotsāwa Namgyel Dorjé (fl. twelfth century), Zhang Tselpa Tsondru Drak (1123–1193), Rechen Ronyompa, Rechen Lhundrubpa, Yangonpa Gyeltsen Pel (1213–1258), Chen Ngawa Rinchen Den (b. 1202), Zurpukpa Rinchen Pelzang (b. 1263), Barawa Gyeltsen Pelzang (1310–1391), Pago Jamyang Chojé, Kundar Rema, Ngok Drakpa Peljor, Rinchen Chodar, and Paṇchen Donyo Sengé (fl. fifteenth–sixteenth centuries). The last named was a teacher of Kunga Drolchok.

The lineage prayer of The Six-Branch Yoga according to Pelchen Ga Lotsāwa is as follows:

Grant your blessing concerning the precious forceful method of the six-branch yoga,

That those of subtle vision might rely on the main path

Among the paths of supreme accomplishment

And, over seven days, refine the channels and winds of “melting bliss”

Through the fire and light of the fierce inner heat within the body!

95. THE CYCLE OF PAGMODRU DENSATEL

The progenitor of this lineage is the primordial buddha Mahāvajradhara, who revealed the instruction directly to Tilopā (988–1069). The latter taught Nāropā Jñānasiddhi (1016–1100), whose disciple Marpa Lotsāwa Chokyi Lodro (1012–1100) introduced the practice to Tibet. Thereafter the transmission passed primarily through the Drigung Kagyu lineage, as follows: Milarepa (1040–1112), Dakpo Lharjé Gampopa (1079–1153), Pagmodrupa Dorjé Gyelpo (1110–1170), Drigungpa I Jigten Sumgon (1143–1217), Drigungpa IV Chen Nga Drakpa Jungné (1175–1255), Rinchen Dorjé, Drakpa Gyeltsen, Rinchen Gyeltsen, Drakpa Zhonu, Sonam Gyeltsenpa, and Changlungpa Zhonu Chodrub (fl. fifteenth–sixteenth centuries). The lineage prayer of The Cycle of Pagmodru Densatel is as follows:

Grant your blessing that we may open the storeroom of most secret instruction

With the miraculous key of Pagmodrupa’s symbolic empowerment

And uphold the victory banner of attainment—The

gemstone crest of experiential cultivation of the six doctrines and the Great Seal!

96. THE UNIQUE ENLIGHTENED INTENTION ACCORDING TO THE CYCLE OF DRIGUNG

The progenitor of this lineage is the primordial buddha Mahāvajradhara, who revealed the instruction directly to Tilopā (988–1069). The latter taught Nāropā Jñānasiddhi (1016–1100), whose disciple Marpa Lotsāwa Chokyi Lodro (1012–1100) introduced the practice to Tibet. Thereafter the transmission passed primarily through the Drigung Kagyu lineage, as follows: Milarepa (1040–1112), Dakpo Lharjé Gampopa (1079–1153), Pagmodrupa Dorjé Gyelpo (1110–1170), Drigungpa I Jigten Sumgon (1143–1217), Drigungpa III Sonam Drakpa (1187–1234), Drigungpa V Telo Dorjé Drak (1210–1278), Drigungpa VI Tok Khawa Rinchen Sengé (1226–1284), Drigungpa VII Tsamché Drakpa Sonam (1238–1286), Drigungpa IX Chunyipa Dorjé Rinchen (1278–1314), Drigungpa X Nyergyepa Dorjé Gyelpo (1283–1350), Chen Nga Chokyi Gyelpo (1335–1407), Menpa Gomchen (fl. fourteenth century), Lapchiwa Dokton Namka Gyeltsen (fl. fourteenth–fifteenth centuries), Dulwadzinpa Ngagi Wangpo (fl. fourteenth–fifteenth centuries), Drukpa Ngawang Chogyel (1465–1540), Taklung Tulku Namgyel Tashi (1524–1563). The last named was a teacher of Kunga Drolchok.

The lineage prayer of The Unique Enlightened Intention according to the Cycle of Drigung is as follows:

Grant your blessing that we may hammer the nails of the Tenfold Doctrinal Instruction,43

Resorting to the unique enlightened intention of all the buddhas,

Provisional and definitive, undistracted by winds of conceptual thought,

And may we realize the “liberation of all through singular knowledge”!

97. THE SIX DOCTRINES ACCORDING TO TAKLUNGPA

The progenitor of this lineage is the primordial buddha Mahāvajradhara, who revealed the instruction directly to Tilopā (988–1069). The latter taught Nāropā Jñānasiddhi (1016–1100), whose disciple Marpa Lotsāwa Chokyi Lodro (1012–1100) introduced the practice to Tibet. Thereafter the transmission passed through the Taklung Kagyu lineage, as follows: Milarepa (1040–1112), Dakpo Lharjé Gampopa (1079–1153), Pagmodrupa Dorjé Gyelpo (1110–1170), Tangpa Tashi Pel (1142–1236), Kuyalwa Rinchen Gonpo (1190–1236), Sangyé Yarjon (1203–1272), Tashi Lama (1231–1297), Sangyé Pelzangpo (1257–1310), Ratnaguru (1288–1339), Ratnākara (1300–1361), Kunpang Namka Pelyang (1333–1379), Tashi Peltsek (1359–1424), Jangchub Gyatso (1403–1448), Ngawang Drakpa Pelzangpo (1418–1496), Namgyel Drakpa (1469–1530), and Taklung Tulku Namgyel Tashi (1524–1563). The last named was a teacher of Kunga Drolchok.

The lineage prayer of The Six Doctrines according to Taklungpa is as follows:

Grant your blessing that we may enter again

Upon the unerring path resembling the supreme wish-fulfilling gem,

Which is the tradition disclosed by the founder of Taklung, that wish-fulfilling gem,

Forming a garland of white light, an auspicious mound of glory!44

98. THE MEANS FOR ATTAINMENT OF THE GURU, AUSPICIOUS CIRCUMSTANCES, AND COMMON SAVOR

The progenitor of this lineage is the primordial buddha Mahāvajradhara, who revealed the instruction directly to Tilopā (988–1069). The latter taught Nāropā Jñānasiddhi (1016–1100), whose disciple Marpa Lotsāwa Chokyi Lodro (1012–1100) introduced the practice to Tibet. Thereafter the transmission passed through the Taklung Kagyu lineage, as follows: Milarepa (1040–1112), Dakpo Lharjé Gampopa (1079–1153), Pagmodrupa Dorjé Gyelpo (1110–1170), Tepuwa Pārvātapāda (fl. twelfth century), Rechungpa Dorjé Drak (1085–1161), Gyelwa Lorepa Darma Wangchuk Tsondru (1187–1250),45 Sumpa Repa (fl. twelfth century), Ling Repa Pema Dorjé (1128–1188), Tsangpa Gyaré Yeshé Dorjé (also known as Sangyé Rabdun, 1161–1211), On Repa Darma Sengé (1177–1238), Zhonu Sengé (1200–1266), Nyima Sengé (1251–1287), Sengé Sherab (1236–1280), Pokya Rinchen Sengéwa (1258–1313), Sengé Gyelpo (1289–1325), Jamyang Kunga Sengé (1314–1347), Dorjé Rinchen (fl. fourteenth century), Jamyang Lodro Sengé (1345–1390), Khyentsé Tokden (fl. fourteenth–fifteenth centuries), Trulzhik Namkei Neljorpa (fl. fifteenth century), Gyelwang Kunga Peljor (1428–1476), Śākya Yarpel (b. fifteenth century), and Ngawang Chogyel (1465–1540). The last named was a teacher of Kunga Drolchok.

The lineage prayer of The Means for Attainment of the Guru, Auspicious Circumstances, and Common Savor, which are instructions of the Middle Drukpa, is as follows:

Grant your blessing that we may bring forth the treasure of all desired auspicious circumstances, major and minor,

From the storeroom of devotion to the attainment of the teacher as the three buddha bodies,

And alleviate poverty in respect of the lineage of attainment

Through the gift that yields the common savor of contentment!

99. THE FIVEFOLD CAPACITY OF LOREPA

The progenitor of this lineage is the primordial buddha Mahāvajradhara, who revealed the instruction directly to Tilopā (988–1069). The latter taught Nāropā Jñānasiddhi (1016–1100), whose disciple Marpa Lotsāwa Chokyi Lodro (1012–1097) introduced the practice to Tibet. Thereafter the transmission passed through the Taklung Kagyu lineage, as follows: Milarepa (1040–1112), Dakpo Lharjé Gampopa (1079–1153), Pagmodrupa Dorjé Gyelpo (1110–1170), Ling Repa Pema Dorjé (1128–1188), Tsangpa Gyaré Yeshé Dorjé (1161–1211), Lorepa Darma Wangchuk Tsondru (1187–1250), Dra Gandenpa, Onpo Sonam Dar, Girpuwa Ngejung Dar, Ozer Gyatso, Sangyé Repa, Kyechok Monlampa (b. fifteenth century), Yamkyilwa Lodro Chogyel (b. fifteenth century), and Ngawang Tulku (fl. fifteenth–sixteenth centuries). The last named taught Kunga Drolchok.

The lineage prayer of The Fivefold Capacity of Lorepa, which are the instructions of the Lower Drukpa, is as follows:

Grant your blessing that we may uphold the tradition of instruction of the Fivefold Capacity,

The yoga that, without attachment, abandons thoughts of this life,

And may we arrive at the doctrinal path of death

In haunted mountain ranges, uninhabited empty places!

100. THE SIX PRIMARY ESSENTIALS FOR THE MOUNTAIN RETREAT OF YANGONPA

The progenitor of this lineage is the primordial buddha Mahāvajradhara, who revealed the instruction directly to Tilopā (988–1069). The latter taught Nāropā Jñānasiddhi (1016–1100), whose disciple Marpa Lotsāwa Chokyi Lodro (1012–1097) introduced the practice to Tibet. Thereafter the transmission passed through the Taklung Kagyu lineage, as follows: Milarepa (1040–1112), Dakpo Lharjé Gampopa (1079–1153), Pagmodrupa Dorjé Gyelpo (1110–1170), Ling Repa Pema Dorjé (1128–1188), Tsangpa Gyaré Yeshé Dorjé (1161–1211), Kodrakpa Sonam Gyeltsen (1182–1261), Gotsangpa Gonpo Dorjé (1189–1258), Sakya Paṇḍita Kunga Gyeltsen (1182–1251), Drigung On Sonam Drakpa (1187–1234), Yangonpa Gyeltsen Pel (1213–1258), Chen Ngawa Rinchen Den (b. 1202), Zurpukpa Rinchen Pelzang (b. 1263), Barawa Gyeltsen Pelzang (1310–1391), Monlampa, Lechungwa Sonam Pelzang, Yargyab Kunpang Chokor Gangpa, and Sonam Gyelchok (fl. fifteenth–sixteenth centuries). The last named taught Kunga Drolchok.

The lineage prayer of The Six Primary Essentials for the Mountain Retreat, which is the instruction of the Upper Drukpa, is as follows:

Grant your blessing that we may open the treasure of instruction

By disclosing once or many times

The Trilogy on Mountain Retreat—Comprising

the Source of All That Is Desired,

The Liberation from the Dangerous Passageway of the Intermediate State,

And the [Concealed Exegesis of the] Adamantine Body.

101. THE FOUR-ARMED MAHĀKĀLA IN THE FORM KURAKMA

The progenitor of this lineage is the primordial buddha Mahāvajradhara, who revealed the instruction directly to Nāgārjuna (fl. second century). The latter’s Indian successors included Āryadeva (fl. second–third centuries), Aśvaghoṣa (ca. 80–150), and Vajrāsana (fl. tenth–eleventh centuries), who imparted the instruction to Tsami Sangyé Drak (fl. eleventh century). Introduced in this manner to Tibet, the practice was thereafter transmitted in the following Kagyu line: Pelchen Ga Lotsāwa (fl. twelfth century), Khampa Aseng (fl. eleventh–twelfth centuries), Pagmodrupa Dorjé Gyelpo (1110–1170), Gyelwa Rinchen Gon (1118–1195), Olkha Lama, Rinchen Gyeltsen, Dorjé Rinchen, Gonpo Zhonu, Yarlungpa Sengé Gyeltsen (1345–1413), On Sonam Gyelwa Choyang (fl. fourteenth–fifteenth centuries), Dakchen Drakpa Lodro (1367–1446), Ngawang Drakpa Pelzangpo (1418–1496), Tsultrim Chogdrub (fl. fifteenth–sixteenth centuries), and Taklung Tulku Namgyel Tashi (1524–1563). The last named was a teacher of Kunga Drolchok.

The lineage prayer of the cycle of The Four-Armed Mahākāla in the Form Kurakma is as follows:

Grant your blessing that in the palace of the five cakras of our own body

Through the attainment of the five aspects of Mahākāla,

By means of buddha body, speech, mind, attributes, and activities,

And combined with some meditation and mantra recitation,

We may easily accomplish the four rites!47

102. THE INNER GUIDANCE OF GLORIOUS PAÑJARANĀTHA

The progenitor of this lineage is the primordial buddha Mahāvajradhara, who revealed the instruction directly to Vararuci. In his Indian succession were Maṇidvīpa Sukhavajra and Śraddhākaravarman (fl. tenth–eleventh centuries). The practice was introduced to Tibet by Lochen Rinchen Zangpo (958–1055) and thereafter transmitted in the following Sakya line: Drakteng Yonten Tsultrim (fl. eleventh century), Mal Lotsāwa Lodro Drak (fl. eleventh century), Sachen Kunga Nyingpo (1092–1158), Yargom Sewo (fl. twelfth century), Gyeltsa Lungmang Chokyi Wangchuk, Khepa Yonten Tri (fl. thirteenth century), Drinchen Sengé Zangpo (fl. fourteenth century), Yarlungpa Sengé Gyeltsen (1345–1413), Sonam Gyelwa Choyang (fl. fourteenth–fifteenth centuries), Dakchen Jamyang Namka Gyeltsen (1398–1472), Dakchen Dorjé Chang Lodro Gyeltsen (fl. fifteenth century), Lama Dampa Pelden Gyelwa (fl. fifteenth century), Ngor Khenchen Sangyé Rinchen (1450–1524), and Lhachok Sengé (fl. fifteenth–sixteenth centuries). The last named taught Kunga Drolchok.

The lineage prayer of The Inner Guidance of Glorious Pañjaranātha is as follows:

Grant your blessing that we may make malleable the channels and winds of inner experiential cultivation

Whereby the subtle melting essences of the light of Ekajaṭī

That derive from the uncreated syllable a in the cakra of emanation

Are transformed into Śrīdevī, Mahākāla, and so forth!

103. THE TRILOGY OF SPIRITUAL SONGS

The progenitor of this lineage is the primordial buddha Mahāvajradhara, who revealed the instruction directly to Sukhanātha. The latter’s Indian successors included Saraha, Nāgārjuna, Śabaripā, Maitrīpā (ca. 986–1063 or 1007–1085), and Vajrapāṇi (fl. eleventh century). Introduced into Tibet by Joden Lama Ngaripa Zhang Joton, this practice was thereafter transmitted in the following Jonangpa line: Drushulwa Chorab Drakpa, Parpuwa Lodro Sengé (b. twelfth century), Gyergom Zhikpo (1090–1171), Sangyé On, Drak Burwa, Ripa Zhonu Rinchen, Konchok Dorjé, Chogowa Chopel Sherab (b. fourteenth century), Joton Dzakhol Drubchen, Kyechok Monlampa (b. fifteenth century), Ngawang Drakpa Pelzangpo (1418–1496), and the great paṇḍita Donyo Drubpa (fl. fifteenth–sixteenth centuries). The last named was a teacher of Kunga Drolchok.

The lineage prayer of The Trilogy of Spiritual Songs is as follows:

Grant your blessing that we may realize in a single savor

The manifold objects of knowledge and philosophical systems

And the many distinct inferences of different perspectives of realization

Contained within The Trilogy [of Spiritual Songs]:

The Spiritual Songs of the King, The Spiritual Songs of the Queen,

And The Spiritual Songs of the Populace!

104. THE SIX DOCTRINES OF THE ACCOMPLISHED MASTERS

The progenitor of this lineage is the primordial buddha Mahāvajradhara, who revealed the instruction directly to the eighty-four mahāsiddhas.49 Their Indian successors included the ḍākinī Kokalī, the ḍākinī Dharmavaṃ, Vīraraśmi, the great paṇḍita Kamala, Tsawaripa, and Abhayadattaśrī, author of the biographies of the mahāsiddhas. The practice was introduced to Tibet by Tsami Lotsāwa Mondrub Sherab, who taught his own son Rinchen. The transmission thereafter descended in the following line: Ratnaguru (1288–1327), Drubtob Hūṃ Barwa, Genmo Lhepa Jangchub Pel, Tagton Zhonu Dar, Bagton Zhonu Tsultrim (fl. thirteenth century), Densatel Khenchen Sherab Dorjé (fl. thirteenth–fourteenth centuries), Nyelwa Delekpa (fl. fourteenth–fifteenth centuries), Pak Chok Sonam Dar (fl. fifteenth century), Marton Gyeltsen Ozer (fl. fifteenth century), Kangyurwa Śākya Gyeltsen (fl. fifteenth century), Nyukla Paṇchen Ngawang Drakpa (1458–1515), and Trewo Chokyi Gyatso (d. 1547).

The lineage prayer of The Six Doctrines of the Accomplished Masters is as follows:

Grant your blessing that we may drink the nectar elixir

Vomited from the experiences of the eighty male accomplished masters,

Who number eighty-four with the addition of their four sisters,

Endowed with realization and liberation,

And may we then attain the rank of an accomplished master!

105. THE GRADUAL PATH OF PADMASAMBHAVA

The progenitor of this lineage is the primordial buddha Samantabhadra and the buddha body of perfect resource Vajrasattva, who revealed the instruction directly to Padmākara, the buddha body of emanation. In Tibet the latter imparted the instruction through the long oral lineage (ring brgyud bka’ ma) to Nyak Lotsāwa Yeshé Zhonu (fl. eighth–ninth centuries), and thereafter it was transmitted in the following Nyingma line of succession: Nubchen Sangyé Yeshé (fl. ninth century), Nub Khulungpa Yonten Gyatso (fl. ninth–tenth centuries), Nyangton Yeshé Jungné (b. tenth century), Zurchen Śākya Jungné (1002–1062), Zurchung Sherab Drak (1014–1074), Śākya Zangpo (fl. eleventh century), Zur Dropukpa Śākya Sengé (1074–1135), Tsaktsa Śākya Dorjé (fl. twelfth century), Nyonak Gyeltsen, Banrik Gyelkhampa, Zur Śākya Pelwa, Śākya Sengé, Kunga Rinchen, Rinchen Gyeltsen, Konchok Zangpo, Zurhaṃ Śākya Jungné (fl. thirteenth–fourteenth centuries), Śākya Pelzang, Zurhaṃ Shenyen, Khampa Drakpa Gyeltsen, Seton Chenpo, Rechen Namka Gyeltsen, Nyelwa Delekpa (fl. fourteenth–fifteenth centuries), and Kunga Chogdrub (fl. fifteenth–sixteenth centuries).

The lineage prayer of The Gradual Path of Padmasambhava is as follows:

Grant your blessing that we may complete the fortunate path of liberation,

The essential of the path that nakedly reveals the nature of mind,

Well maintained through the practical guidance and adamantine verses spoken by Padmākara,

Exemplified by him pointing it out to an old man with a walking stick

And pointing it out to an old lady with his finger!

106. THE COLLECTED INJUNCTIONS OF THE KING

The progenitor of this lineage is the buddha body of reality in the form of Amitābha and the buddha body of perfect resource in the form of Avalokiteśvara, who revealed the instruction directly to Songtsen Gampo, the buddha body of emanation (617–650). Later Padmākara (fl. eighth–ninth centuries) also instructed Tri Songdetsen (742–797), but the revelations of the king are said to have been rediscovered and redacted in their present form by the accomplished master Ngodrub (fl. eleventh–twelfth centuries) and Ngadak Nyangrel Nyima Ozer (ca. 1124–1192). Thereafter, the transmission was maintained through the latter’s disciple Menlungpa Mikyo Dorjé (fl. twelfth century), Śākya Zangpo, Lharjé Gewa Bum (b. twelfth century) to whom authorship of the present guidebook is attributed, Chammo Yeshé Chok, Chugompa, Tazhi Jadrel, Tsulchen Sonam Sengé, Tashi Gyeltsen, Churak Lodro Gyeltsen, Pak Chok Norzang, Hor Kabzhipa Sengé Gyeltsen (fl. fourteenth–fifteenth centuries), Pelden Lekpa, Kachu Jangchub Pel, Pakpa Lodro Rinchen, and Yigdruk Sherab Peljor (fl. fifteenth–sixteenth centuries). The last named was a teacher of Kunga Drolchok.

The lineage prayer of The Collected Injunctions of the King is as follows:

Grant your blessing that we may be led from abodes of great negativity

Through the guidance of buddha body concerning the generation stage

And its consciousness transference in the manner of a mustard seed,

Through the guidance of buddha speech concerning mantra recitation

And its consciousness transference in the manner of a seed syllable,

And through the guidance of buddha mind concerning luminosity

And its consciousness transference in the manner of a butter lamp!

107. THE LIBERATION BY SEEING ACCORDING TO NORBU RINCHEN

The progenitor of this lineage is the buddha body of reality in the form of Samantabhadra, and Vajradhara, who revealed the instruction directly to four male accomplished masters: Saraha, Śabaripā, Mitrayogin, and Padmākara (fl. eighth–ninth centuries), along with their four female consorts, the ḍākinīs of pristine cognition. The practice was revealed in Tibet as treasure by Drampa Kunga Zangpo and then transmitted in the following line: Trulzhik Kundarma, Ngokton the Great, Drakpa Peljor, and Norbu Rinchen, the last of whom instructed Kunga Drolchok.

The lineage prayer of Norbu Rinchen’s Liberation by Seeing is as follows:

Grant your blessing that we may realize the primordially pure buddha body of reality

In the gorge of instruction where the two rivers of Great Seal and Great Perfection converge,

Through multiplication of the four mothers and seventeen offspring,

And may our minds not grasp the ten signs [of realization]

That would be indicative of the abyss of eternalism and nihilism!52

108. THE NATURE OF MIND: THE WISH-FULFILLING GEM

The progenitor of this lineage is the primordial buddha Mahāvajradhara, who revealed the instruction directly to Tilopā (988–1069). The latter taught Nāropā Jñānasiddhi (1016–1100), and his disciple Marpa Lotsāwa Chokyi Lodro (1012–1100) introduced the practice to Tibet, where the transmission passed through Milarepa (1040–1112), Dakpo Lharjé Gampopa (1079–1153), Kyebu Yeshé Dorjé, and the treasure revealer Drogon Dungtso Repa (fl. thirteenth–fourteenth centuries). Thereafter the instruction was handed down through Newu Repa, Choying Wangchuk, Garjong Gonpo Gyeltsen, Trulzhik Tsultrim Gyeltsen (fl. fourteenth–fifteenth centuries), Śākya Chokden (1428–1507), and Changlungpa Zhonu Chodrub (fl. fifteenth–sixteenth centuries). The last named was a teacher of Kunga Drolchok.

The lineage prayer of The Nature of Mind: The Wish-Fulfilling Gem is as follows:

Grant your blessing that we may be guided from this uncertainty

As to where the nature of mind impartially goes,

On the main path of experiential cultivation and oral instruction,

And may we then see the natural face of original reality,

The unfabricated, ever-present isle of the wish-fulfilling gem!

AUTHOR’S COMMENT

This supplication to the lineage of teachers who transmitted the One Hundred and Eight Guidebooks is easy to recite, listing the names of the lineage holders, and it should be chanted many times. Each time it is recited, we should consider the great difficulty that was incurred while composing, expressing, collating, and refining the prayer. I composed these verses, having thoroughly grasped the gist of their essential points, which are extensive in the manner of a string of auspicious gems. When there are doubts based on misunderstanding of the oblique references to the names of the teachers, these have been elucidated and clarified by annotations. As for the usefulness of reciting this prayer from beginning to end, I have always kept in mind the simple thought and meditation that I should painstakingly commit this supplication to writing, but, owing to my physical distractions and idleness, I was in a state of apathy that deterred me from taking it in hand. At that time, my committed disciple Namdrol Sengé Pelzangpo53 would encourage me repeatedly, each day. It was in this context that these verses have emerged from the ornaments of the mind of Kunga Drolchok.

CONCLUDING VERSES

It is said we should look to teachers for sacred doctrines and their transmissions.

This mode of activity is absent from our own mind with its conceited conduct,

But present in the essential buddha speech of Munīndra.

By persevering in conformity with it,

May we successfully acquire the freedoms and opportunities!54

The supplicatory verses to the names of the lineages holders,

Embodiments of the sacred doctrine,

Are enhanced by [honorific terminations such as] -zhabs.

The armor [of bodhisattvas] that can withstand hardships

Arises from such subtle modes of expression.

Each one of these profound guidebooks

Constitutes a path that is naturally beneficial.

May the words spoken by these teachers,

Unerring, unadulterated, and without contradiction,

Untainted by mental analysis and conceptual thought,

Exactly come to pass, and flourish within our hearts!

By virtue of such merits of body and speech, well conducted {37}

And in association with the mind, wherever I have gathered them,

I dedicate these so that all beings, relying on the sacred doctrine,

Might abandon all the obscurations of past actions

And come to attain buddhahood.

Through the melodious voice of Mañjughoṣa—

Mighty lord of speech who is skilled in speech—

May our speech, skilled in verbalizing beautiful verses,

Melodious words free from negativity,

Auspiciously acquire the eloquent level of Vagīśvara!

The writer of this benediction is Kunga Lekgyel.55

COLOPHON

This basic supplication to the lineage, which was composed by Venerable Kunga Drolchok, employs very concise words that, as it were, refresh the memory. For this reason, it is not easy to retain or recite, and it has become customary to embellish it for the most part with annotations.56 Yet the original text itself is entirely flawless, and, besides that, it becomes extremely difficult to chant when these annotations are inscribed. But when the supplication lists the names alone, the text is not too verbose. I have, therefore, left the primary text unchanged, with all sorts of inconsistent variant forms of the names for the lineage holders, and I have discarded all the annotations. Having deleted the series of annotated names that were needlessly inserted, with the exception of those found in the supplement to the lineage that follows, the yogācārin Lodrö Tayé57 then arranged the root verses as a ritual for reading aloud. I apologize for and confess any errors, mistakes, or faults that there may be to the teachers, the conquerors, and their heirs.

May this merit become the causal basis for the noble tradition of the profound One Hundred and Eight Guidebooks to flourish and expand, without decline, until the end of the rebirth process!

Let virtue prevail!