TRANSLATOR’S INTRODUCTION

THE LIFE of Jamgön Kongtrul (1813–1899), extraordinary compiler and author of The Treasury of Precious Instructions, is well known from various sources.¹ Revered as a spiritual emanation of the great eighth-century translator Vairocana, he was born into a Bon family at Rongyab Pema Lhatsé in Drida Zelmogang, within the principality of Dergé. From his eighteenth year onward, he was introduced to the formal study and practice of Buddhism—initially at Zhechen under the tutelage of Gyurmé Tutob Namgyal (b. 1787) and subsequently at Palpung, which had been founded by Situ Chokyi Jungné (1700–1774). In these institutions he twice received the vows of monastic ordination—according to the lower and upper Vinaya lineages respectively. During these formative years, Kongtrul accepted Situ Pema Nyinjé (1774–1853) as his main teacher, receiving the Kagyu and Jonangpa transmissions from him and some sixty other teachers in all.²

In 1842, Situ Pema Nyinjé granted Kongtrul permission to leave the monastery and enter into a three-year solitary retreat at Tsadra Rinchen Drak, revered as one of the twenty-five foremost power places in Kham, specifically associated with the “mind aspect of Padmasambhava’s enlightened attributes” (yon tan gyi thugs). At Tsadra, on a concealed ridge, high above Palpung Monastery, Kongtrul founded the hermitage of Kunzang Dechen Oseling. It was here that he completed his prodigious writings, passed long periods in isolated meditation, and first liaised with his closest associates—Jamyang Khyentsé Wangpo of Dzongsar (1820–1892), Chogyur Dechen Lingpa of Nangchen (1829–1870), and others—to establish the dynamic and all-embracing nonsectarian (ris med) tradition of eastern Tibet. Together they sought to preserve and integrate the diverse lineages of Tibetan Buddhism, large and small, without fear of persecution, in an age of increasing strife. Receptive to Padmasambhava’s spiritual revelations, they also mapped out the twenty-five ancient sacred sites of eastern Tibet, which had been imbued with his blessings.

While Kongtrul uniquely juxtaposed the realizations of Tibet’s diverse spiritual traditions, Buddhist and Bon, he had a special affinity with the Jonangpa and Shangpa Kagyu teachings maintained in the lineage of Tāranātha (1575–1634). His writings display a particular penchant for the views and expositions of this multitalented renaissance figure and later scholars who empathized with his approach—Nyingma masters such as Rigdzin Tsewang Norbu (1698–1755) and Gyurmé Tsewang Chokdrub (1761–1829) of Katok, and Sarma masters including the aforementioned Situ Chokyi Jungné of Palpung.

The collected writings of Jamgön Kongtrul are known as the “five great treasuries” (mDzod chen lnga)—a title prophetically bestowed upon them by Kongtrul’s closest associate, Jamyang Khyentsé Wangpo, in 1864, when only the first of the five had been composed. That was The Treasury of Knowledge (Shes bya kun khyab mdzod), which, in an encyclopedic manner, covers the entire corpus of the Sutra and Mantra traditions, from the ordinary fields of Indo-Tibetan classical learning, all the way up to the uncommon teachings of Atiyoga, which is the culmination of the nine vehicles of Buddhist practice.³ The other four include The Treasury of Kagyu Mantras (bKa’ brgyud sngags kyi mdzod), The Treasury of Precious Spiritual Revelations (Rin chen gter mdzod),⁴ The Treasury of Jamgön Kongtrul’s Own Uncommon Revelations (Thun mong ma yin pa’i mdzod),⁵ and The Treasury of Precious Instructions (gDams ngag rin po che’i mdzod).⁶

Among these, The Treasury of Precious Instructions draws together teachings associated with the “eight great conveyances forming the lineages of spiritual attainment” (sgrub brgyud shing rta chen po brgyad). In general, this genre of instructions (gdams ngag), whether imparted verbally or in writing, is characterized by an emphasis on practical and pithy “hands-on” advice, in contrast to more formal theoretical teachings, for which reason such instructions are often considered to be esoteric, regardless of whether their content is concerned with medicine, astronomy, worldly matters, or Buddhist meditative practices.

Jamgön Kongtrul appears to have compiled and gradually expanded The Treasury of Precious Instructions between 1870 and 1887. Woodblocks, amounting to ten volumes, were originally carved at Palpung Monastery, but the collection has continued to expand—the Kundeling edition (1971–1972) in twelve volumes,⁷ the edition of His Holiness Dilgo Khyentse Rinpoche (1979–1981) in eighteen volumes, and the most recent Shechen Publications edition (1998), also in eighteen volumes. The last mentioned is the source text for the present volume of translations.

The content of The Treasury of Precious Instructions structures the oral teachings and their transmission according to the “eight great conveyances,” or traditions that form the distinct lineages of spiritual attainment. These may be summarized as follows:⁸

(i) The Nyingma tradition derives from the transmissions of Padmasambhava and Vimalamitra during the eighth century, along with the former’s illustrious twenty-five disciples (rje dbangs nyer lnga) headed by the sovereign Tri Songdetsen.

(ii) The Kadam tradition derives from Atiśa (982–1054) and his Tibetan disciples headed by Dromton Gyelwei Jungné (1004–1063).

(iii) The Sakya tradition, emphasizing the system known as “the Path and Its Fruition,” derives from Virūpa and his Tibetan disciple Drokmi Lotsāwa Śākya Yeshé (992–1072).

(iv) The Marpa Kagyu tradition derives from the Indian masters Tilopā, Nāropā, and Maitrīpā, along with their preeminent Tibetan disciple Marpa Chokyi Lodro (1012–1097).

(v) The Shangpa Kagyu tradition derives from the ḍākinī Nigumā and her Tibetan disciple Khyungpo Neljor Tsultrim Gonpo of Shang. According to tradition, Khyungpo Neljor founded one hundred and eight sites over a three-year period, including the main monastery at Zhangzhong Dorjeden in Shang (ca. 1021), but following his death (ca. 1123), the cremated relics were mostly divided among his followers, and due to ongoing disputation, the opportunity to institutionalize the tradition was lost. For the most part, the Shangpa teachings have been maintained and transmitted within other schools and lineages, despite having asserted their distinctive presence through the sixteenth century with the construction of monasteries and hermitages. In recent years, a number of rebuilt Shangpa sites have been documented, including those at Zhangzhong Dorjeden, Dzongsho, Tsokha Gon, and Bokar Gon.

(vi) Pacification and Severance derive from Padampa Sangyé (d. 1117) and his female Tibetan disciple, Machik Labkyi Dronma (ca. 1055–1143). As with the Shangpa tradition, these instructions have also been transmitted within the main schools of Tibetan Buddhism.

(vii) The Six-Branch Yoga of the Kālacakra Tantra derives from Somanātha and his Tibetan disciple Gyijo Lotsāwa Dawa Ozer during the early eleventh century, and was maintained preeminently through the lineages associated with Zhalu and Jonang.

(viii) The Ritual Service and Attainment of the Three Adamantine Realities derives from the revelations of the female deity Vajrayoginī, compiled by the Tibetan master Orgyanpa Rinchen Pel (1230–1309) during his travels in Oḍḍiyāna.

The origin of this eclectic eightfold classification, with some variation in order, has been attributed to the versified composition of Trengwo Terton Sherab Ozer (1517–1584), the founder of Pelri Monastery in Chongyé.⁹ The illustrious upholders of these eight lineages of spiritual attainment are sometimes contrasted with the great masters revered as the “ten great pillars who supported the exegetical lineages” (bshad brgyud ’degs pa’i ka chen bcu).¹⁰

In the context of Jamgön Kongtrul’s The Treasury of Precious Instructions, the eight lineages are structured according to the following arrangement:

Volumes 1–2: the Nyingma tradition of the way of Secret Mantra (gsang sngags rnying ma)

Volumes 3–4: the Kadampa tradition (bka’ gdams)

Volumes 5–6: the Sakya tradition: Path and Its Fruition (sa skya lam ’bras)

Volumes 7–10: the Marpa Kagyu tradition (mar pa bka’ brgyud)

Volumes 11–12: the Shangpa Kagyu tradition (shangs pa bka’ brgyud)

Volumes 13–14: Pacification and Severance (zhi byed dang gcod)

Volume 15: Kālacakra and the Ritual Service and Attainment of Orgyanpa (dus ’khor dang o rgyan bsnyen sgrub)

Volumes 16–17: miscellaneous teachings (khrid skor sna tshogs)¹¹

Volume 18: the Jonang tradition and the Catalog (jo nang khrid brgya dang dkar chag)¹²

VOLUME 18: PART ONE

The first part of volume 18, translated here, comprises the one hundred and eight guidebooks of Jonang (Jo nang khrid brgya), which were compiled by the Venerable Kunga Drolchok (1507–1566). This anthology includes terse instructions representing all the eight lineages of spiritual attainment and was clearly regarded by Jamgön Kongtrul as an inspirational precursor for his own larger compilation, which additionally includes Indic source texts, Tibetan antecedents, and later interpretations. It is clear from the anthology itself that Kunga Drolchok identifies these one hundred and eight guidebooks within the Kadam, Sakya, and Kagyu lineages, and to a lesser extent with the Nyingma tradition. Although a few of the transmissions do have connections with earlier masters of Jonang, the author does not distinguish these from the majority that are of Sakya and Kagyu provenance. The appellation “Jonang” in this case points more toward the setting in which the anthology was eventually composed and its later transmission through Kunga Drolchok’s illustrious reincarnation Tāranātha and the later Shangpa Kagyu succession.

Kunga Drolchok was born in 1507 in Lowo Matang (gLo bo sman thang), the capital of the Mustang enclave of northwestern Nepal, which lies due south of Drongpa Tradun in present-day Zhigatse Prefecture and functioned as an autonomous kingdom from its foundation in 1380 until its absorption by Nepal in 1795.¹³ The rulers of Lowo Matang were for the most part patrons of the Sakya school, and it was this tradition in which the young Kunga Drolchok was raised. In his fifth year (1511), he began his studies at the local Pupak Monastery (Phu phag dgon pa), which was under the tutelage of his uncle, Kunga Chogdrub, a disciple of the Sakya master Dakchen Lodro Gyeltsen (1444–1495). In his tenth year (1516), he was ordained as a novice monk by Kunga Chogdrub, who over the next four years imparted the empowerments and instructions of the Sakya tradition, including the Path and Its Fruition.

In his thirteenth year (1519), Kunga Drolchok traveled north from Lowo Matang, accompanied by his elder brother, to study in the great monasteries of Utsang. At Sakya and the nearby retreat center of Khawu Drakdzong, they initially studied under Kunpang Doringpa and then continued on to Serdokchen, the seat of Paṇchen Śākya Chokden (1428–1507), where they began the study of Sakya epistemology and other fields of classical learning under the guidance of Śākya Chokden’s disciple, Donyo Drubpa. A smallpox epidemic soon claimed the lives of nineteen of the twenty-two students there, including Kunga Drolchok’s elder brother. To avoid the epidemic, as was the custom, Kunga Drolchok entered into retreat for the next eight months and memorized several treatises of epistemology. But he was admonished by Donyo Drubpa, who warned him that such scholarship would not result in enlightenment and instead taught him many meditative practices. After the epidemic had passed, he received further teachings of the Path and Its Fruition from Kunpang Doringpa, who had come to visit Serdokchen Monastery. Over a five-year period he studied all the major and minor fields of classical learning at Serdokchen and also at Ngor and Ngamring.

In his eighteenth year (1524), Kunga Drolchok returned to his native land, where he received the full monastic ordination from Kunga Chogdrub and Lhachok Sengé (1468–1535), the ninth preceptor of Ngor. After he was enthroned at Pupak Monastery, the deaths of both Kunga Chogdrub and his own father impelled him toward a life of meditative seclusion. Even so, he continued to teach Sakya Paṇḍita’s Treasury of Valid Cognition at Pupak, and then in his twenty-third year (1529), the year after Paṇchen Jampa Lingpa had passed away, he occupied the latter’s monastic seat where he taught intensively for the next three years, during that time visiting the famous pilgrimage site of Muktinath in Nepal.

In his twenty-seventh year (1533), Kunga Drolchok again traveled north from Lowo Matang to visit Lhasa and Tsurpu, where he received the Kagyu transmissions. On a return visit to his homeland, in his thirty-first year (1537), his mother passed away. Throughout his teaching career he frequently taught the Path and Its Fruition, but he also established close connections with the Shangpa Kagyu and Jonang traditions. Specifically, in the course of his peripatetic travels he received the Shangpa Kagyu teachings from Gyagom Lekpei Gyeltsen and others, and encountered the ḍākinī Nigumā in a vision, in consequence of which he widely taught the Six Doctrines of Nigumā. He then served as preceptor of the Jonang hermitage at Cholung Jangtsé, receiving the Six-Branch Yoga of Kālacakra from his relative Lochen Rinchen Zangpo (1489–1563). From his fortieth year (1546), Kunga Drolchok occupied the seat of Jonang Monastery, as the twenty-fourth lineage holder, and retained this position until his death in 1566, when he was succeeded on the throne of Jonang by his nephew, Kunga Pelzang (1513–1593).¹⁴

Kunga Drolchok’s listed writings amount to seventy-nine distinct works, including eulogies, epistles, expositions, travelogues, biographies, mind training, exegeses of empowerments, means for attainment, lineage prayers, guidebooks of instruction, narratives, catalogs, and grammatical writings. There are extant compilations of his writings, including a two-volume collection from Dzamtang entitled Miscellaneous Writings (gSung thor bu),¹⁵ and another one-volume collection printed at Gyantsé Dzong.¹⁶ Apart from the One Hundred and Eight Guidebooks of Jonang, extensive autobiographical writings have survived.¹⁷ These include the narratives of Kunga Drolchok’s previous lives as Maitrīpā/Avadhūtipā, Kṛṣṇacārin (Nag po spyod pa), Ratanbhahula, Rongzom Chokyi Zangpo, Barompa Darma Wangchuk, Avadhūti Ozer Pel, Zhang Drukdra Gyeltsen, Nyo Gyelwa Lhanangpa, Kunkhyen Saṅghabhadra, Jamyang Tashi Palden, and Paṇḍita Chokyi Nyinmor Jepa. More significantly, they include eight distinct texts pertaining to Kunga Drolchok’s outer, inner, and secret life, which offer ample resource materials for further research in this genre of Tibetan autobiographical literature, beyond the scope of the present work. These are respectively entitled: (i) The Biography That Guides the Chariot of Faith for Those of Good Fortune (rNam thar skal bzang dad pa’i shing rta ’dren byed), (ii) The Continuation of the Biography That Guides the Chariot of Faith for Those of Good Fortune (rNam thar skal bzang dad pa’i shing rta ’dren byed kyi ’phros), (iii) The Supplement: A Beauteous Adornment (Zur ’debs mdzes rgyan), (iv) The Further Biography: The Inlaid Jewel Ornament (rNam thar yang rgyan nor bu’i phra bkod), (v) The Enhancing Biography: Necklace of Gemstone Ornaments (rNam thar spel rgyan nor bu’i do shal), (vi) The Biography Entitled Marvelous Ornament (rNam thar mtshar rgyan), (vii) The Biography of Ordinary Approach Entitled Ornamental Flower of Experience (Myong ba rgyan gyi me tog ces bya ba thun mong gi sgo’i rnam thar), and (viii) The Biography of Extraordinary Approach Entitled Ornamental Flower of Experience (Myong ba rgyan gyi me tog ces bya ba thun mong ma yin pa’i rnam thar).

THE COMPILATION OF THE ONE HUNDRED AND EIGHT GUIDEBOOKS

In the fourth chapter of the present work, Kunga Drolchok describes how he was inspired by Sangyé Pel to seek out the respective lineage holders of the one hundred and eight guidebooks. Commencing in his seventh year (1514) and continuing through to his thirty-eighth year (1545) when he occupied the seat at Jonang, he traveled throughout Utsang, receiving these instructions from many diverse teachers, and sometimes on multiple occasions. The names of the foremost twenty-eight teachers are known from the lineage prayers in chapter 1. Among them, his uncle Kunga Chogdrub (fl. fifteenth–sixteenth centuries) was the most prolific, transmitting forty-one of the one hundred and eight guidebooks to Kunga Drolchok. These included the Sakya instructions of Parting from the Four Attachments (1), The Path and Its Fruition (43), 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 Mind (51), The Mingling of Sutra and Tantra (52), The Dispelling of Obstacles due to External Demons (53), The Dispelling of Obstacles due to the Agitation of the Physical Body by the Elements (54), The Dispelling of the Obstacles of Meditative Stability and Mind (55), The Great Seal Dispelling the Three Sorts of Suffering (56), The Clear Recollection of the Innate State (57), The Twenty-Nine Essential Visualizations of Self-Consecration (59), The Exegesis of the Concealed Path (60), and The Elucidation of Symbolic Meaning (61). Kunga Chogdrub was also responsible for transmitting Kadam instructions, including The Seven-Point Mind Training of the Great Vehicle (2), The Heart of Dependent Origination (3), The Carrying of Happiness and Suffering on the Path (4), The Mind Training according to Sumpa Lotsāwa (5), The Three Essential Points (7), The Three Sorts of Person (9), The Sequence of the Buddhist Teaching (10), The Sameness of Existence and Quiescence (11), The Great Middle Way (12), The Hidden Guidance of Kadam (13), The Four Deities of Kadam: Munīndra, Acala, Avalokita, and Tārā (14–17), and The Parables of Potowa (18). Furthermore, he transmitted The Five Doctrines of Maitreya (23), The Direct Guidance of Avalokiteśvara according to the Lakṣmī, Candradhvaja, and Tsembupa Traditions (30–32), as well as The Unelaborate Practice of Red Yamāri (64), The Four-Stage Yoga (65), and The Gradual Path of Padmasambhava (105).

Lowo Khenchen Sonam Lhundrub (1456–1532) was responsible for transmitting ten of the one hundred and eight guidebooks, including The Six Descents of the Transcendent Perfection of Wisdom (20), The Three Stages of Meditation (22), The Three Purities (58), The Mental Focus on the Horns of Bhairava (66), The Central Channel Dependent on the Male Deity Cakrasaṃvara (67), The Central Channel Dependent on the Female Deity Vajravārāhī (68), The Five Stages according to Ghaṇṭāpāda (69), The Four Stages according to Kṛṣṇacārin (70), The Kharamukha Cakrasaṃvara (74), and The Six Meditations of Vajravārāhī (75).

The remaining guidebooks were received from lineage holders outside his native Lowo Matang, among whom Changlungpa Zhonu Chodrub (fl. fifteenth–sixteenth centuries) transmitted ten instructions including The Five Paths of Pacification (21), The Guidance of White Tārā (28), The Direct Guidance of Cakrasaṃvara and Hevajra (34–35), Ritual Service and Attainment of the Three Adamantine Realities (42), The Six Doctrines of Sukhasiddhi (81), The Fivefold Great Seal (84), The Four Syllables of the Great Seal (85), The Cycle of Pagmodru Densatel (95), and The Nature of Mind: The Wish-Fulfilling Gem (108).

The Shangpa Kagyu master Gyagom Lekpei Gyeltsen (fl. fifteenth–sixteenth centuries) transmitted six instructions including The Direct Guidance of Avalokiteśvara according to the Kyergangpa Tradition (33), The Six Doctrines of Nigumā (77), The Amulet Tradition of the Great Seal (78), The Three Aspects Carried on the Path (79), The Deathlessness of One’s Own Mind (80), and The Lineage of the Emanational Navel Cakra (82), the last of which is sometimes substituted by The Inner Guidance of Nairātmyā.

As for the Marpa Kagyu traditions, Kunga Drolchok received five instructions from Ngok Lodro Pelzangpo (fl. fifteenth–sixteenth centuries), including The Four Adamantine Seats (72), The Great Magical Emanation (73), The Six Doctrines according to the Sekharma Tradition (88), The Mingling and Transformation of the Three Poisons (89), and The Four Scrolls of the Aural Instruction (90); and a further four from Trewo Chokyi Gyatso (d. 1547), including Guidance on Amitāyus (27), The Six Doctrines of Nāropā (76), The Indivisibility of Subtle Energy and Mind (87), and The Six Doctrines of the Accomplished Masters (104).

His relative Lotsāwa Rinchen Zangpo (1489–1563), who was affiliated to Jonang, transmitted a further four instructions including The Six-Branch Yoga of Kālacakra (40), The Aural Lineage of Kālacakra (41), The Six Doctrines of Liberation through the Upper Gate, according to the Aural Lineage of Cakrasaṃvara (91), and The Doctrinal Cycle of Nirdehaḍākinī (92).

Rabsel Dawa Gon (fl. fifteenth–sixteenth centuries) transmitted Vajrapāṇi in the Form Caṇḍa (37), The Five Stages of the Secret Assembly (62), and The Vital Essence of Liberation (63). Taklung Tulku Namgyel Tashi (1524–1563) transmitted The Unique Enlightened Intention (96), The Six Doctrines according to Taklungpa (97), and Four-Armed Mahākāla in the Form Kurakma (101). The latter’s associate Ngawang Tulku of Taklung (fl. fifteenth–sixteenth centuries) transmitted The Elaborate Guidance of Zhang Tselpa (93) and Lorepa’s Fivefold Capacity (99).

Kunpang Chokyi Nyima (1449–1524) transmitted Resting in the Nature of Mind (8) and Vārāhī in the Form Kurmapādā (38). Paṇchen Amogha Donyo Drubpa (fl. fifteenth–sixteenth centuries) transmitted The View of Intrinsic Emptiness (24) and The Trilogy of Spiritual Songs (103). Yigdruk Sherab Peljor (b. fifteenth century) transmitted the instructions on Severance (6) and The Collected Injunctions of the King (106).

In addition, there were a further fourteen teachers responsible for transmitting a single guidebook. Among them, Avadhūtipā Namgyel Drakpa (1469–1530) transmitted The Sixteen Spheres of the Heart (19), Pelden Tsultrim (1333–1399) transmitted The View of Extraneous Emptiness (25), Zelmo Drakpa Drakpa Yeshé (fl. fifteenth–sixteenth centuries) of the Bodong lineage transmitted The Elucidation of the Concealed Meanings of Yogatantra (26), Trariwa Rinchen Gyelchok transmitted The Guidance of White Amitāyus (29), Tashi Namgyel (1490–1518) of Ngor transmitted Vajrapāṇi in the Form Mahācakra (36), Gugé Paṇchen Sonam Lhundrub (fl. fifteenth–sixteenth centuries) transmitted Kurukullā (39), Muchen Sangyé Rinchen (1450–1524) transmitted White Cakrasaṃvara (71), Drukchen Ngawang Chokyi Gyelpo (1465–1540) transmitted The Coemergent Union of the Great Seal (83), Karma Trinlepa (1456–1539) transmitted The Introduction to the Three Buddha Bodies (86), Paṇchen Donyo Sengé (fl. fifteenth–sixteenth centuries) transmitted The Six-Branch Yoga according to Pelchen Ga Lotsāwa (94), Ngawang Chogyel (1465–1540) transmitted The Means for Attainment of the Teacher, Auspicious Circumstances, and Common Savor (98), Sonam Gyelchok (fl. fifteenth–sixteenth centuries) transmitted The Six Primary Essentials for Mountain Retreat (100), Lhachok Sengé (fl. fifteenth–sixteenth centuries) transmitted The Inner Guidance of Glorious Pañjaranātha (102), and Norbu Rinchen (fl. sixteenth century) transmitted Norbu Rinchen’s Liberation by Seeing (107).

After the death of Kunga Drolchok, the transmission of the complete collection was handed down within the Jonang and Shangpa Kagyu lineages through his own 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). Among these later lineage holders, Tāranātha authored chapter 6 of the present text, entitled “Supplementary Historical Anecdotes”; and Losal Tenkyong authored chapter 2, “Supplementary Prayer to the Lineage,” and chapter 12, “Methods for the Conferral of the Empowerments.” The other nine chapters are the work of Kunga Drolchok himself.

THE JONANG TRADITION

The Jonang tradition is not included among the eight lineages of spiritual attainment in that it was considered an affiliate of Sakya, probably on account of the background of its fourth incumbent, Dolpopa Sherab Gyeltsen. It is clear from Kunga Drolchok’s own analysis of the structure and content of the One Hundred and Eight Guidebooks (chapter 10) that the Sarma texts within the collection are recognized to be of either Sakya, Kagyu, or Kadam provenance. On the other hand, it was after receiving all these instructions that Kunga Drolchok compiled them in textual form while occupying the seat of Jonang Monastery. So the importance of Jonang and the Shangpa Kagyu lineage for the subsequent transmission of the collection cannot be overestimated.

Jonang (Jomonang) is said to have been founded in 1294 by Kunpang Tukjé Tsondru (1243–1313), a lineage holder of Yumo Mikyo Dorjé who had received the instructions on the Six-Branch Yoga of Kālacakra from the Kashmiri paṇḍita Somanātha in the eleventh century. Previously the upper and lower meditation caves of Mount Jomo Nagyel (5,744 meters) had been frequented by Guru Padmasambhava and his disciples, such as Nub Namkei Nyingpo, during the eighth century, and later by the accomplished master Darchar Rinchen Zangpo. According to legend, Kungpangpa was invited to reside there by the local protector deity Jomo Ngak Gyelmo. He and his immediate successors, Jangsem Gyelwa Yeshé and Khetsun Yonten Gyatso, are collectively known as the three original teachers of the Jonangpa lineage. The fourth incumbent, the illustrious Dolpopa Sherab Gyeltsen (1292–1361), was a prolific commentator on the sutras and tantras, integrating the philosophical perspective known as “extraneous emptiness” (gzhan stong), which is based on the third-turning tathāgatagarbha sutras and their commentaries by Maitreya,¹⁸ with the Six-Branch Yoga of Kālacakra. In 1354, near his own hermitage, he constructed the twenty-meter-high Kumbum-style stupa named Tongdrol Chenmo, which is octagonal in shape with seven stories. The extant murals are said to reflect the provincial Lato style, which represents an early synthesis of Newar and indigenous Tibetan elements, incorporating fewer Chinese-inspired features than the better-known paintings of Zhalu or Gyantsé.

When Kunga Drolchok occupied the monastic seat as the twenty-fifth incumbent in 1545, he resided at Cholung Jangtsé, where all but three of the texts forming the One Hundred and Eight Guidebooks of Jonang were composed. His incarnation, the twenty-seventh incumbent Drolmei Gonpo Tāranātha (1575–1634), founded the grand monastery of Takten Puntsoling in 1615¹⁹ and refurbished the Tongdrol Chenmo under the patronage of the king of Tsang, Puntsok Namgyel, who at that time ruled Tibet from his fortress in Zhigatse. Tāranātha is respected as one of Tibet’s greatest writers and polymaths, his Collected Works (2008 edition) amounting to forty-five volumes. His successors, the twenty-eighth incumbent Sangyé Gyatso and the twenty-ninth Kunga Rinchen Gyatso, ensured the continuity of his legacy, but in consequence of Jonang’s support for the vanquished Tsangpa faction in the civil war of the seventeenth century, the monastery, along with its local branches, was taken over by the Gelukpa establishment during the lifetime or after the death of the thirtieth incumbent Lodro Namgyel (1618–1683) and renamed Geden Puntsoling. Although philosophical differences between the Jonangpa view of extraneous emptiness and the prevailing view of intrinsic emptiness are sometimes cited as a pretext for the closure of Takten Puntsolung, and the writings of Dolpopa on that subject were proscribed,²⁰ the Gelukpa in fact absorbed many of the Jonang teachings, particularly concerning the Six-Branch Yoga of Kālacakra. During this period of Gelukpa ascendancy, Ngawang Trinlé (1657–1723), a nephew and disciple of Lodro Namgyel who had also studied under the Fifth Dalai Lama, established Jonang teachings, particularly those concerning Kālacakra, within the curriculum of Drepung and Ganden. Having lived for years as a hermit, he became renowned throughout central Tibet for his nonsectarian approach, transmitting the Shangpa Kagyu and Jonang empowerments in Gelukpa circles, as well as to Mokchok Tulku.

The actual reasons for the Gelukpa suppression of the Jonangpa appear to have been political rather than doctrinal schism. Not only were they allied with the Kagyu traditions to the Tsangpa faction during the civil war, but also there were genuine fears the Jonangpa would have increasing influence in Mongolia, especially after Tāranātha’s reincarnation was discovered to be Zanabazar, the son of Tushiyetu Khan, the prince of Central Khalkha. Tushiyetu Khan and his son were of Borjigin lineage (the imperial clan of Genghis Khan). When the young boy was declared spiritual leader of all of Mongolia, the Gelukpa acted to take control of the Jonangpa monasteries, along with others of Kagyu persuasion.²¹

Ngawang Trinlé also taught widely in the Jonang monasteries of the remote grasslands of northeastern Tibet, which were beyond the political jurisdiction of the Ganden Palace.²² Peljam in his Abridged History of the Abbatial Succession of the Jonangwa recounts the origins of the Jonang monasteries that survived and prospered in the Amdo grasslands. Their expansion in the region began in the mid-thirteenth century during the lifetime of Dolpopa and spread to Dzamtang in the fourteenth century. Three encampments or monastic communities were established there, including Chojé Dratsang, Tsechu Dratsang, and Tsangwa Dratsang.²³ The last of these has been maintained since the seventeenth century in a line extending from the aforementioned Lodro Namgyel and Ngawang Trinlé, through the latter’s disciple Ngawang Tenzin Namgyel, and so on down to the fifty-third incumbent, Khentrul Jampel Lodro. The same source identifies a further eighteen Jonang monasteries and hermitages in Amdo, along with nine in Ngawa, seventeen further south in Gyarong, and fifteen in Golok. The final three chapters of Peljam’s work pertain to Jonangpa activities in mainland China, Mongolia, and the United States.

THE CONTENT OF THE ONE HUNDRED AND EIGHT GUIDEBOOKS OF JONANG

The collection divides neatly into three components: History (chaps. 1–6), Practice (chaps. 7–9), and Supports (chaps. 10–12).²⁴

The historical section includes prayers dedicated to the lineage of the One Hundred and Eight Guidebooks with a supplement composed by Losal Tenkyong (chaps. 1–2). The versified life-sustaining prayer (chap. 3) is followed by an autobiographical record of teachings received (chap. 4), and historical anecdotes written by Kunga Drolchok himself up to the end of the seventy-fourth guidebook, and thereafter by Tāranātha (chaps. 5–6).

The practice section includes two chapters concerning the discursive preliminaries and the extraordinary accumulations of the refuge, the enlightened mind, the purification of negativity, and the offering of the mandala (chaps. 7–8). Following these prerequisites, it then proceeds to the main content of the collection, the actual one hundred and eight guidebooks (chap. 9).

The final supporting section includes Kunga Drolchok’s important analysis of the structure and content of the guidebooks (chap. 10), along with lists of their corresponding protector deities and empowerments (chap. 11) and a method for the conferral of blessing through the empowerment rite of the sacred book containing the One Hundred and Eight Guidebooks, the last of which was composed by Losal Tenkyong. Throughout this translation, the pagination of the Tibetan text (Shechen edition) has been retained in curly brackets for the benefit of Tibetan readers who may wish to access the original.

Each chapter is introduced by a short preamble, summarizing its content and drawing attention to certain technical issues. Readers should note that in chapter 9 the endnotes and corresponding bibliography entries frequently differentiate between the primary Tibetan sources that Kunga Drolchok accessed when writing his terse summaries and the corresponding original Indic sources or Tibetan antecedents. In some cases, later interpretations of Tāranātha and Jamyang Khyentsé Wangpo have also been referenced.

ACKNOWLEDGMENTS

I would like to thank Eric Colombel of the Tsadra Foundation, who asked me to participate in this project and who provided generous funding as I translated and annotated the One Hundred and Eight Guidebooks of Jonang, working on a part-time basis from April 2016. I am also grateful to Ringu Tulku, who carefully reviewed my list of obscure points, and to Sarah Harding, Cyrus Stearns, and Stephen Gethin, with whom I discussed specific topics. My wife, Xiaohong, helped with the preparation of the bibliography. My old friend Martin Boord read through the entire manuscript with his customary and methodical attention to detail. Finally, heartfelt thanks are due to Nikko Odiseos of Shambhala Publications and to Michael Wakoff, our in-house editor.

Gyurme Dorje

Crieff, June 2019