11. A LIST OF THE ONE HUNDRED AND EIGHT GUIDEBOOKS WITH THEIR PROTECTORS AND EMPOWERMENTS

In the penultimate chapter, Kunga Drolchok begins by enumerating the one hundred and eight guidebooks in verse, intimating how he personally assimilated their meaning in his practice. In the second part, he names the one hundred and eight protector deities for which he received empowerment, headed by the diverse aspects of Mahākāla, and at the end of that section he subsumes them all in twenty-seven classes. In the third and final part, he lists more than one hundred empowerments that he received often multiple times according to the diverse classes of tantra, individually naming the teachers who conferred them.

FORMAL TITLE

A Specific Listing of the One Hundred and Eight Guidebooks Along with the Listing of the Names of Their One Hundred and Eight Protectors and the Listing of the Names of Their One Hundred and Eight Empowerments¹ {364}

LISTING OF THE ONE HUNDRED AND EIGHT GUIDEBOOKS

As for the sacred doctrines that I heard from the words of my teachers

Through many efforts in this lifetime,

In the manner in which an anthill extracts honey [from hives],

The list of the titles of the one hundred and eight guidebooks is as follows.

On the basis of Parting from the Four Attachments,

I was pierced by the weapons of The Seven-Point Mind Training (1–2).

I trained my mind in equanimity through The Heart of Dependent Origination (3), The Carrying of Happiness and Suffering on the Path (4), and The Mind Training of Sumpa Lotsāwa (5),

And I cut off attachments with The Severance of Machik (6).

I relied on The Three Essential Points (7) and Resting in the Nature of Mind (8).

I was separately taught The Three Sorts of Person (9) and The Sequence of the Buddhist Teaching (10).

I applied The Sameness of Existence and Quiescence (11), the disposition of The Great Middle Way (12), The Hidden Guidance of Kadam (13), the nailing of the Four Deities of Kadam (14–17) and The Parables of Potowa (18).

Then were explained The Sixteen Spheres of the Heart (19).

I yoked the oxen of The Six Descents of the Transcendent Perfection of Wisdom and The Five Paths of Pacification (20–21).

I opened the doorbolt of The Three Stages of Meditation (22) with the key of The Five Doctrines of Maitreya (23).

I integrated the guidance of The View of Intrinsic Emptiness (24) and The View of Extraneous Emptiness (25).

The guidance of The Concealed Meanings of Yogatantra (26) illuminated all darkness.

The streams of The Guidance of Amitāyus (27), the long-life treasure of the mother White Tārā (28), the rite of attainment of White Amitāyus (29) that had been acquired by Maitrīpā, and the four sorts of The Direct Guidance of Avalokiteśvara (30–33) fell to me separately.

I obtained The Direct Guidance of Cakrasaṃvara and Hevajra (34–35)

According to the texts of Ānandavajra, {365}

Vajrapāṇi in the Form Mahācakra (36) who has an aureole of fiery light,

And Vajrapāṇi in the Form Caṇḍa (37) who bellows the sound of HŪṂ.

Through Vārāhī in the Form Kurmapādā (38) I perceived the magical display,

And Kurukullā (39) shook phenomenal existence.

Through The Six-Branch Yoga of Kālacakra (40) experiences of radiant perception and beauty naturally arose.

I leisurely pursued The Aural Lineage of Kālacakra (41),

And The Ritual Service and Attainment of the Three Adamantine Realities according to Orgyanpa (42) guided me on the path.

I examined the secret guidance of The Path and Its Fruition (43),

Along with its subsidiary instructions:

The Inconceivables (44), The Nine Profound Methods (45),

The Attainment of Coemergence (46), The Perfection of the Path of Fierce Inner Heat (47), The Straightening of Crooked Posture (48), The Path of the Female Mudra (49),

The Great Seal Devoid of Letters (50), The Determination of the Mind (51),²

And The Mingling of Sutra and Tantra (52),

As well as The Dispelling of Three Kinds of Obstacles (53–55),

Dispelling the Three Sorts of Suffering (56),

And The Clear Recollection of the Innate State (57).

On the basis of The Three Purities (58),

I applied The Twenty-Nine Essential Visualizations of Self-Consecration (59),

And through The Exegesis of the Concealed Path (60),

I practiced The Elucidation of the Symbolic Meaning (61).

I scaled the ladder of The Five Stages of the Secret Assembly (62),

Along with The Vital Essence of Liberation (63) and so forth.

From the expanse of The Unelaborate Practice of Red Yamāri (64),

The Four-Stage Yoga (65) then arose.

I applied The Mental Focus on the Horns of Bhairava (66)

And directed [the vital essence] upward in accordance with its nocturnal motion.

Based on the device of The Central Channel Dependent on the Male Deity Cakrasaṃvara (67),

I also brought forth The Central Channel Dependent on the Female Deity Vajravārāhī (68).

Through the path of The Five Stages [according to Ghaṇṭāpāda] (69) and The Four Stages [according to Kṛṣṇacārin] (70) I aroused the sky-farers.

White Cakrasaṃvara (71) was the deity through whom I attained enlightenment.

I also mastered The Four Adamantine Seats (72)

Which concern the spleen, [kidney] cavities, [and so forth];

The Great Magical Emanation (73), which concerns [lower] forms and [conclusive] attributes; {366}

The Kharamukha Cakrasaṃvara (74), which concerns the subtle vital essence;

And The Six Meditations of Vajravārāhī (75), which are wondrous.

I sought refinement through the primer of The Six Doctrines of Nāropā (76).

The Six Doctrines of Nigumā (77) were the essential elixir of my experiential cultivation.

From within The Amulet Tradition of the Great Seal (78)

I extracted The Three Aspects Carried on the Path (79) and [The] Deathlessness [of One’s Own Mind] (80).

I secured The Six Doctrines of Sukhasiddhi (81) with the nail of the Emanational Navel Cakra (82).³

I was revitalized by The Coemergent Union of the Great Seal (83),

The Fivefold Great Seal (84), The Four Syllables of the Great Seal (85),

The Introduction to the Three Buddha Bodies (86),

The Indivisibility of Subtle Energy and Mind (87),

The Six Doctrines according to the Sekharma Tradition of Marpa (88),

And The Mingling and Transformation of the Three Poisons, according to Ngok (89).

I secured the mighty pillar of The Four Scrolls of the Aural Instructions (90)

And wrote down the oral instructions of Milarepa

That Rechungpa received through an Aural Lineage (91–92),

Along with The Elaborate Guidance of Zhang Tselpa (93),

And The Six-Branch Yoga that was the secret counsel of Ga Lotsāwa (94).

I separately acquired the enlightened intention of The Cycle of Pagmodrupa Densatel (95),

Along with the instructions of Drigung and Taklung (96–97).

I gathered The Means for Attainment of the Guru, Auspicious Circumstances, and Common Savor (98), which is associated with the Middle Drukpa.

I grasped the distinctive doctrines of The Fivefold Capacity of Lorepa (99).

The Mountain Retreat of Yangonpa (100) resembled a three-eyed gem.

From within my waistbelt the vital heart essence of Four-Armed Mahākāla emerged in the form Kurakma (101).

I also acquired Pañjaranātha (102) according to the arrangement of Drachok Yarlungpa [Sengé Gyeltsen].

From the chest of The Trilogy of Spiritual Songs (103)

I extracted The Six Doctrines of the Accomplished Masters (104).

[My mind] was opened by the secret Gradual Path of Padmasambhava (105) and The Collected Injunctions of the King (106).

I entered upon Norbu Rinchen’s Liberation by Seeing (107)

Through the [four] precious mothers and [seventeen] offspring (ma nor bu smad),⁴

And I reached the isle of guidance on The Nature of Mind: The Wish-Fulfilling Gem (108).

This complete listing of the One Hundred and Eight Guidebooks

Was brought forth from the lake that is the mind of Drolchok.

MAṄGALAṂ.

LISTING OF THE ONE HUNDRED AND EIGHT PROTECTORS

As for the sacred doctrines that I heard from the words of my teachers

Through many efforts in this lifetime,

In the manner in which an anthill extracts honey [from hives],

The list of the names of the one hundred and eight protectors including Mahākāla is as follows:

Pañjaranātha according to the tradition of Bari Lotsāwa, and according to the tradition of Gayādhara. Pañjaranātha in the form Brother and Sister according to the tradition of Śākyaśrī.⁵ Pañjaranātha with an assemblage of eight deities,⁶ with an assemblage of five deities, with an assemblage of twelve deities,⁷ and with an assemblage of seventeen deities. Pañjaranātha in union with a female consort;⁸ in the outer, inner, and secret aspects of kīla; with a military banner; with faces focusing on the rites of service, attainment, practical application, and brahmanical [rituals concerning pollution]; in a form with [four] replicated faces,⁹ in blue, yellow, red, green and white aspects;¹⁰ {367} and with a retinue comprising the six black brahmin butcher spirits.

Four-armed Mahākāla in the form of a solitary hero.¹¹ Four-armed Mahākāla with two retainers,¹² with an assemblage of five deities,¹³ with an assemblage of nine deities,¹⁴ and with an assemblage of twelve deities. Four-armed Mahākāla in white and red aspects, in the form that has perfected the eleven aspects of the vase empowerment and the four empowerments, in the red silken form, in the lion-faced form,¹⁵ and in the blazing lion-faced form.

Six-armed Mahākāla, dispeller of all obstacles.¹⁶ Six-armed Mahākāla inseparable from the Teacher,¹⁷ and in the form that [overpowers ḍākinīs and] evokes the essential point. Six-armed Mahākāla in the liver-colored form and in the pollution-dispelling form. Six-armed Mahākāla as [the Lord of Life in] blue, yellow, red, and green aspects.¹⁸ Six-armed Mahākāla with ornaments, elaborate and unelaborate.

Mahākāla in the form with one thousand arms and one thousand eyes, and with Śrīdevī and her four retainers.¹⁹

Vaiśravaṇa in white, yellow, red, green, and black forms.²⁰ Vaiśravaṇa as the supreme dancer.²¹ Vaiśravaṇa with a red spear.²² Vaiśravaṇa in the form of secret attainment.²³ Vajramāradama in outer, inner, and secret forms,²⁴ and as the two yakṣas of the Maitrīpā tradition. Gaṇapati—white and red.²⁵ Jambhala—white and red,²⁶ along with the sixty protectors,²⁷ and the eighty white-robed guardians,²⁸ as well as the twelve liberators,²⁹ the twelve subterranean spirits,³⁰ the twelve protectresses of Vajrakīla,³¹ and the white-clad demon.³²

Mahākāla in the form of Lekden and his two brothers.³³ Knife-wielding Mahākāla with an assemblage of five deities.³⁴ Mahākāla with four conjoined aspects,³⁵ red-faced Mahākāla,³⁶ black-cloaked Mahākāla.³⁷ Mahākāla in the form Maning.³⁸ Mahākāla in the form Aghora.³⁹ Mahākāla in his tiger-riding form.⁴⁰ Trakṣad Mahākāla,⁴¹ Trakṣad Mahākāla with the face of a dog,⁴² and Trakṣad Mahākāla with the face of a wild yak.⁴³ Rock-faced Yakṣa, the Rāhu-faced five gying spirits,⁴⁴ the auspicious tsen spirits, the acolytes of Yama,⁴⁵ the Lord of the Charnel Ground,⁴⁶ and the Lord-Protector of the Aural Lineage.⁴⁷

The Self-Arisen Queen,⁴⁸ Dhūmāṅgārīśrīdevī,⁴⁹ Rematī,⁵⁰ Caṇḍikā,⁵¹ Śrīdevī,⁵² the glorious mother [Ekajaṭī?] (dPal ldan ma), Tseringma,⁵³ [White] Gyeltang,⁵⁴ Varuṇa,⁵⁵ Yajña, the Lord of Mantra,⁵⁶ [Yakṣa] Aparājita,⁵⁷ Harisiddhi,⁵⁸ dark-yellow Jambhala,⁵⁹ Mahākāla holding a red club,⁶⁰ and the sky-clad Goddess.⁶¹

When these are all subsumed according to their classes, they comprise Pañjaranātha, Vaiśravaṇa, four-armed Mahākāla, six-armed Mahākāla, Lekden, Maning, Aghora, tiger-riding Mahākāla, Trakṣad Mahākāla, Vajramāradama, Gaṇapati, Red Jambhala, the sixty protectors, {368} the white-clad demon, the protectors of Vajrakīla, the Lord of the Charnel Ground, the black-cloaked Mahākāla, the red-faced Mahākāla, the acolytes of Yama, the rock-faced Yakṣa, the Rāhu-faced gying spirits, Dhūmāṅgārīśrīdevī, Rematī, Kṣetrapāla,⁶² Śrīdevī, Tseringma, and White Gyeltang.

These are the protectors of Dolchok.

MAṄGALAṂ.

LISTING OF THE ONE HUNDRED AND EIGHT EMPOWERMENTS

As for the sacred doctrines that I heard from the words of my teachers

Through many efforts in this lifetime,

In the manner in which an anthill extracts honey [from hives],

The definitive listing of the one hundred and eight empowerments is as follows.

Initially I requested twenty-one times the empowerment and mantra recitations of Hevajra, the highest of all the profound nondual tantras, according to the tradition of the pith instructions, based on the maṇḍalas of colored sand and cotton drawings (1). That is to say, I requested it seven times from Venerable Kunga Chogdrub, seven times from Lowo Khenchen Rinpoché, once from Venerable Sangyé Rinchen, three times from Lhachok Sengé, once from Doring Kunpangpa, and once from Pakchen Pelden Tashi. In addition, I requested Hevajra according to the tradition of Ḍombipā, and obtained it from Lowo Khenchen (2). I requested Hevajra according to the tradition of Saroruha from Lowo Khenchen (3). I requested Hevajra according to the tradition of Kṛṣṇacārin, including the four maṇḍalas that are distinguished in Hevajra—namely those of buddha body (4), buddha speech (5), buddha mind (6), and the nucleus (7). I received these from Lowo Khenchen Rinpoché.

I requested fourteen times⁶³ the empowerment and mantra recitations of the fifteen-deity assemblage of Vajranairātmyā, based on the maṇḍalas of colored sand and cotton drawings (8). That is to say, I received it once from Venerable Kunga Chogdrub, seven times from Lowo Khenchen Rinpoché, once from Venerable Sangyé Rinchen, three times from Lhachok Sengé, once from Doring Kunpangpa, and once from Phakchen Pelden Tashi.

I requested the empowerment of Hevajra with Rudra as his seat (9) from Lowo Khenchen Rinpoché, and from Kyagom Lekpa Gyeltsen. I requested the empowerment of the seventeen-deity assemblage [of Hevajra], and Nairātmyā with an assemblage of twenty-three female deities (10), from Rabsel Dawa Gonpo.

I requested the empowerment of Hevajra with an assemblage of thirteen weapon-wielding deities (11), and the empowerments of both the Adamantine Tent (12) {369} and the Vital Essence of Union (13) from Lowo Khenchen. I requested the empowerment of Hevajra according to the tradition of Ngok (14), and the empowerment of Nairātmyā with an assemblage of fifteen female deities according to the tradition of Ngok (15) from Lodro Pelzang, who is a familial descendant of Ngok. I requested the empowerment of the Adamantine Tent according to the tradition of Ngok (16), and the empowerment of Vajratārā (17) that is enunciated in the context of the Adamantine Tent from Rabsel Dawa Gonpo. I requested the empowerment of the five-deity assemblage of Kurukullā (18) and received it from Lowo Khenchen Rinpoché. So it was that I obtained eighteen empowerments pertaining to the cycle of Hevajra.

From the cycle of the Wheel of Time, the extensive nondual tantra, I requested the complete empowerment and mantra recitations of Kālacakra, including the seven neophyte empowerments [of water, crown, silk pendant hat, vajra with bell, ascetic discipline, name, and promissory initiation] in the maṇḍala of the glorious constellations, along with the four supreme empowerments and [empowerment of] the Great Identity; and I obtained them three times based on the maṇḍalas of colored sand and cotton drawings (19). That is to say, I received the tradition of Buton from Lochen, the tradition of the Jonangpa from Paṇchen Sherab Tashi, and the tradition of Pelden Lama from Mupa Konchok Drak, according to the actual individual maṇḍalas. The one that I received from Paṇchen Sherab Tashi was based on a cotton drawing, in contrast to the other two that were based on colored sand.

As for the six cakravartin tantras enunciated in the context of the Wheel of Time:⁶⁴ I requested the empowerments of the Secret Assembly with an assemblage of nine deities (20), with an assemblage of thirteen deities (21), with an assemblage of nineteen deities (22), with an assemblage of twenty-five deities (23), with an assemblage of thirty-two deities (24), and with an assemblage of thirty-four (25). Also, in terms of the mother tantras, I requested [the empowerment of] Great Cakrasaṃvara (26) on the basis of a visualization maṇḍala made by the Omniscient Dong (Lochen Rinchen Zangpo), and received it from Lowo Khenchen on the basis of the writings of paṇḍita Drakpa Gyeltsen; and I also requested it from Paṇchen Sherab Tashi based on the writings of Dakchen Namgyel Drakpa. I requested the empowerments of Short Cakrasaṃvara (27) and of Vajravārāhī with an assemblage of thirteen deities (28) according to the tradition of the Kulikā Viṣṇugupta and received these from Zelmo Drakpa Drakpa Yeshé. I requested the Net of Magical Emanation with an assemblage of forty-three deities (29), with an assemblage of forty-five deities (30), and with an assemblage of forty-nine deities (31). So it was that I obtained altogether thirteen empowerments pertaining to [the assimilated cycle of] the Wheel of Time.

As for the father tantras, within the cycle of the Secret Assembly, I requested two times the empowerment and mantra recitations of Akṣobhya with an assemblage of thirty-two deities according to tradition of Sublime Nāgārjuna (32), {370} and I received it from Rabsel Dawa Gonpo and from Khenchen Tashi Namgyel, the former on the basis of the visualization maṇḍala made by Dorjé Chang Kunga Zangpo, and the latter on the basis of the visualization maṇḍala made by Buton. I also requested two times the empowerment and mantra recitations of the Secret Assembly according to the tradition of Buddhajñānapāda (33). I obtained this from Rabsel Dawa Gonpo based upon the memorandum of Zarjang Pukpa, and from Khenchen Tashi Namgyel based on the writings of Buton.

I requested once the empowerment of Lokeśvara (34) and received it from Lochen, who had composed a liturgy based on the visualization maṇḍala made by Hor Kabzhipa Sengé Gyeltsen.

I requested the empowerment of the transcendent lord Vajrabhairava with an assemblage of forty-nine deities according to the tradition of Zhang Tselpa (35) and received it from Lowo Khenchen. I requested the empowerment of Vajrabhairava with an assemblage of seventeen deities according to the tradition of Kyo (36) and received it from Lowo Khenchen Rinchen. I requested the empowerment of Vajrabhairava with a retinue of eight zombies in the tradition of Sakya (37) and received it from Paṇchen Pelden Tsultrim. I requested the empowerment of Vajrabhairava with an assemblage of thirteen deities according to the tradition of Ra Lotsāwa (38) and received it from Lowo Khenchen Rinchen. I requested the empowerment of Vajrabhairava with a retinue of eight zombies according to the tradition of Ra Lotsāwa (39) and received it from Paṇchen Pelden Tsultrim. I requested the empowerment of Vajrabhairava with an assemblage of thirteen deities according to the tradition of Shangpa (40) and received it from Kyagom Lekpa Gyeltsen. I requested the empowerment of Vajrabhairava with an assemblage of nine deities according to the tradition of Nyo (41) and received it from Tenpei Gyeltsen, a familial descendent of Gori.⁶⁵

I requested the empowerment of Black Yamāri with an assemblage of thirteen deities according to the tradition of Ra Lotsāwa (42) and received it from Lowo Khenchen Rinpoché. I requested the empowerment of Ṣaḍānana with an assemblage of twenty-one deities (43), also from Lowo Khenchen Rinpoché. I requested four times the empowerment of Red Yamāri with an assemblage of five deities (44) and received it based on a maṇḍala of colored sand from Venerable Kunga Chogdrub according to the lineage derived from Lowo Lotsāwa, and also according to the Chak tradition from Lowo Khenchen Rinpoché and Ngorchen Lhachok Sengé, and according to the Chel tradition from Khenchen Tashi Namgyel. I requested the empowerment of Red Yamāri with an assemblage of thirteen deities (45) and received it from Lowo Khenchen Rinpoché. So it was that I obtained fourteen empowerments pertaining to the father tantras.

As for the cycle of the mother tantra Cakrasaṃvara: {371} I requested three times the empowerment of Cakrasaṃvara according to Kṛṣṇacārin, based on the maṇḍala of colored sand and cotton drawing (46), and I received it based on the maṇḍala of colored sand from Lowo Khenchen Rinpoché, and based on the cotton drawing from Paṇchen Pelden Tsultrim and Khenchen Tashi Namgyel. I requested the empowerment of Cakrasaṃvara according to Luipā (47) and received it from Venerable Sangyé Rinchen. I requested three times [the empowerment of] the body maṇḍala [of Cakrasaṃvara] according to Ghaṇṭāpāda (48) and received it once each from Lowo Khenchen, Pelden Tsultrim, and Rabsel Dawa Gonpo. I requested the empowerment of Cakrasaṃvara with an assemblage of five deities according to Ghaṇṭāpāda (49) and received it from Lowo Rinpoché. I requested the empowerment of Cakrasaṃvara with an assemblage of thirteen deities according to Lawapa (50) and received it also from Lowo Khenchen Rinpoché. I requested the empowerment of Cakrasaṃvara with an assemblage of thirteen deities according to Maitrīpā (51), and the empowerment of his female consort Vajravārāhī with an assemblage of thirteen deities (52), both of which I received from Taklung Tulku Rinpoché.

I requested the empowerment of the Adamantine Sky-Farers (53) and received it from Lowo Khenchen Rinpoché. I requested the empowerment of the Ocean of Sky-Farers (54) and received it from Gyalton Wangchuk Wangyal. I requested the empowerment of Buddhakapāla with an assemblage of twenty-five deities (55) and received it from Lowo Khenchen Rinpoché. I requested the empowerment of Buddhakapāla with an assemblage of twenty-nine deities (56) and received it from Rabsel Dawa Gonpo. I requested two times the empowerment of the Great Magical Emanation (57) and received it from Lowo Rinpoché and Ngokpa. I requested the empowerments of The Four Adamantine Seats—the male Yogāmbara (58) and the female Jñānaḍākinī with an assemblage of thirteen deities (59)—and received them both from Lodro Pelzang, a familial descendent of Ngokpa. I requested the empowerments of the Aural Lineage of Cakrasaṃvara—the male with an assemblage of sixty-two deities (60) and the female with an assemblage of fifteen deities (61)—and received them both as an empowerment rite and a recited transmission from Lochen. I requested the empowerments of Cakrasaṃvara who abandons bewilderment—the male with an assemblage of sixty-two deities (62) and the female Vajravārāhī with an assemblage of thirty-seven deities (63)—and received them both from Rabsel Dawa Gonpo. I requested the empowerments of Śrīherukābhyudaya—the male form (64) and his female consort (65)—and I received them both from Zelmo Drakpa Drakpa Yeshé. I requested the empowerments of yellow Cakrasaṃvara—the male with an assemblage of sixty-two deities (66) and the female yellow Vajravārāhī with an assemblage of thirty-seven deities (67)—and received them both also from Rabsel Dawa Gonpo. I requested the empowerment of Cakrasaṃvara in the form Saṃvarodaya with an assemblage of thirteen deities (68) and received it from the great scholar Sangyé Ozer. I requested the empowerment of Kharamukha Cakrasaṃvara (69) and received it from Lowo Khen Rinchen. I requested the empowerment of Cakrasaṃvara according to the Six Cakravartins (70) and received it from Rabsel Dawa Gonpo. {372} I requested the empowerment of Cakrasaṃvara in the form Mañjuvajra with an assemblage of thirty-seven deities (71) and received it from Khepa Sangyé Ozer. I requested the empowerment of Cakrasaṃvara Equal to Space with an assemblage of five deities embodying the five enlightened families (72) and received it from Kyagom Lekpa Gyeltsen. So it was that I obtained twenty-seven empowerments pertaining to the mother tantras.

I requested the empowerment of unsurpassed Acala with an assemblage of nine deities (73) and received it from Kyagom Lekpa Gyeltsen. I requested the empowerment of unsurpassed Tārā with an assemblage of seventeen deities (74) and received it from Ngorchen Lhachokpa. I requested the empowerment of the body maṇḍala of Tārā (75) and received it from Khepa Sang-o. I requested the empowerment of Vajrapāṇi in the form Mahācakra with an assemblage of eighteen deities (76) and received it from Lowo Khen Rinpoché. I requested the empowerment of Vajrapāṇi in the form Caṇḍa, with an assemblage of twenty-one deities (77) and received it from Rabsel Dawa Gonpo. I requested the empowerments of Vajrakīla (78) and Nine-Lamp Śrīheruka (79) and received them from Gyalton Jangchub Wangyal. I requested the empowerment of Avalokita Subduer of Beings (80) and received it from Yigdrukpa Sherab Peljor. I requested the empowerment of Amitāyus in the form Queen of Accomplishment with a divine multitude forming an assemblage of thirty-four deities (81) and received it from the venerable gesheé Tashi Pelzangpo of Gyalkhar Chodzong. I requested the empowerment of Amitāyus in the form Queen of Accomplishment with an assemblage of thirteen deities (82) and received it from Rinchen Tashi, the monastic preceptor of Gendun Gangpa. I requested the empowerment of Amitāyus in the form Queen of Accomplishment with an assemblage of five deities (83) and received it from Dakchen Ngagi Wangchuk. I requested the empowerment of the Sixteen Spheres of the Heart according to Kadam (84) and received it from the omniscience great paṇḍita Gendun Gyatso. So it was that I also heard these twelve supplementary empowerments.

As far as the yogatantras are concerned, I requested the empowerment of Vajradhātu according to the tradition of Pelden Lama (85) and received it from Rabsel Dawa Gonpo. I requested the empowerment of Sarvavidvairocana according to the tradition of Sakya (86) and received it from Jetsun Kunga Chogdrub. I requested the empowerment of Vajrapāṇi, Subjugator of the Lord of Death (87) and received it from Yigdrukpa Sherab Peljor. I requested the empowerment of Esoteric Mañjuśrī (88) and received it from Ngok.

As far as the cycles of Kriyātantra and Caryātantra are concerned, I requested the empowerment of eleven-faced Avalokita with an assemblage of many deities according to the tradition of Lakṣmī (89), and I received it from Lowo Khen Rinpoché. I requested the empowerment of the Adamantine Subjugator Maṇivajra with an assemblage of nineteen deities (90), and I received it also from Lowo Khen Rinchen. I requested the empowerment of the Five Protective Great Incantations (91), and I received it from Lowo Khenchen Rinchen. I requested the empowerment of the Protuberance with the White Parasol with an assemblage of many deities (92), and I received it from Lowo Khen Rinchen. I requested the empowerment of Amitāyus according to the tradition of Jetāri with an assemblage of nine deities (93), and I received it about one hundred times from seventeen lamas. {373} I requested two times the empowerment of Akṣobhya with an assemblage of nine deities (94), and I received it from Lowo Khenchen and from Yigdrukpa Sherab Peljor. I requested the empowerment of Mañjughoṣa in the form Arapacana with an assemblage of five deities (95) and received it from Lowo Khenchen Rinchen. I requested the empowerment of Marīcī with an assemblage of five deities (96) and received it from Lowo Khen. I requested the empowerment of Grahamātṛkā (97) and received it from Lowo Khen. I requested the empowerments of Munīndra in the form [Kingly] Array of the Three Commitments (98), and of the Awakening of Vairocana (99), and received them both from Jampa Konchok Pelzangpo. I requested the empowerment of all three classes [of Action Tantra deities] (100) and received it from Lowo Khenchen Rinchen. So it was that I received these sixteen empowerments of the lower tantras. Altogether I properly received the conferral of one hundred empowerments.

In order to receive the great empowerments of yogatantra, I went into the presence of Sonam Peljor, the official of Zhalu, and made a petition. With his permission I requested the scriptural transmission of the prayer entitled He Whose Glory Is Gracious by means of which Tuksé Lotsāwa Rinchen Namgyel had extolled Buton Rinpoché, along with the vitality empowerment of mule-faced Śrīdevī, but apart from that, after Chojé Gelongwa had passed away I did not find anyone else from whom to request these again.

As for the other sundry empowerments that I received,⁶⁶ I obtained from Gyalton Jangchub Wangyalwa the empowerments of the Four Collections of the Guru or their twenty aspects, according to the tradition of Chowang, which had been revealed as treasure. From Dakchen Atsewa I obtained the empowerment of the Red Wrathful Guru according to the tradition of Ngadak Nyang, and from Marlungpa Jampa Konchok Pelzangwa I obtained the empowerment of Amitāyus and Hayagrīva Combined and the empowerment of Utterly Secret and Wrathful Hayagrīva with an assemblage of nine deities. From Zhuben Chenchikpa I received the empowerment of Hayagrīva with the Combined Assemblage of the Five Arrogant Spirits. From Gyalton Jangwangpa I received the empowerment that manifestly reveals the signs and miracles associated with the Seventeen-Deity Assemblage of Amitāyus, which Padmākara of Oḍḍiyāna had actually conferred upon Rechen Peljor Zangpo at the Zilchen Cave in Tsāri. From Yarlungpa Norbu Rinchen I received the introduction to the instruction entitled Buddha Field of Norbu’s Liberation by Seeing, along with the empowerments of the Liberation by Hearing: The Wish-Fulfilling Gem.

From some eighteen Sakya and Kagyu lamas I have also received about one hundred times the One Deity One Vase long-life empowerment according to the tradition of Drubgyalma. {374}

Furthermore, I completely received the four empowerments that are contingent on Mahākāla. Those that I specifically obtained contingent on Pañjaranātha, four-armed Mahākāla, six-armed Mahākāla, and Trakṣad accord with the listing presented in the foregoing section [of this chapter] concerning the protectors of the transmitted teachings.

CONCLUDING VERSE

May extensive benefits arise for the sake of the Buddhist teaching and sentient beings.

MAṄGALAṂ.

COLOPHON

This is by Drolchok. {375}