Amazing Treasury of the Sakya Lineage

1. SACHEN KUNGA NYINGPO (1092–1158)

CONCERNING THE STORY OF [Könchok Gyalpo’s] son: When Jowo Lhachik’s [i.e., Atiśa Dīpaṃkaraśrījñāna]²⁵⁹ student, the bodhisattva monk otherwise known as Jinpa Pal,²⁶⁰ was in the intermediate state (bar srid), he appeared in a vision to Nam Khaupa [Darma Sengé]²⁶¹ as Avalokiteśvara in the aspect of Khasarpāṇi.²⁶² Nam Khaupa knew that Könchok Gyalpo’s older wife, Dorjé Chukmo, had never produced an heir to the Khön line. And, further, he understood that there was an auspicious connection that bound Könchok Gyalpo to Machik Shangmo.²⁶³ He therefore advised Khön Könchok Gyalpo that this [21] path of skillful means would be sufficient. It came auspiciously to fruition, and the bardo being Avalokiteśvara took up residence in Machik Shangmo’s womb. That child became renowned as the great exalted one of the Sakya, Kunga Nyingpo, the supreme crown ornament of all vajra holders in the Land of Snows.

Furthermore, as for how the great Nam Khaupa arranged the auspicious circumstances for the birth of Khön Könchok Gyalpo’s lineage heir (gdung sras): At that time, at Khau Kyé Lhé Monastery,²⁶⁴ the Venerable Lord of Siddhas, “Victory Banner of the Dharma” [Nam Khaupa], abided in single-pointed meditation upon clear light.²⁶⁵ In a vision, he saw a bardo being appearing in the sky over Kargong Lung²⁶⁶ under a tent of coiled rainbow light. He was in the aspect of Avalokiteśvara Khasarpāṇi, with one face and two arms. His right hand was held in the mudrā of supreme generosity. His left clasped an utpala flower between the thumb and ring fingers. He was draped with silk and jewels. He stood with his two feet together, side by side. [Lama Khaupa] beheld all as if by direct perception. Later, when reflecting upon this vision, 60he understood that an actual incarnation of Avalokiteśvara would soon appear.

To establish the necessary auspicious circumstances for this to occur, Venerable Khaupa began repeatedly requesting Khön Könchok Gyalpo, who then resided at Sakya, to visit. The latter did so many times, usually returning home in the evenings. On one such occasion, they held a discussion that lasted until the sun had almost set. [Lama Khaupa] then offered barley for the price of chang,²⁶⁷ telling [Könchok Gyalpo], “Tonight, you should pay for chang using this [barley], and you ought to stay the night at Kargong Lung.” [22] Hearing this, Khön [Könchok Gyalpo] thought to himself, “It has become so late, and yet he did not even invite me to stay the night at his house!” He thus took his leave filled with disappointment. Upon the slopes of Mount Truma²⁶⁸ he looked back in the direction of Kyelhé Monastery and grumbled to himself, “I am an old man, and yet he sent me off! This lama is truly unkind!” Though disillusioned, he carried on down the path. Later, he came to the slopes of a mountain known as Tukjé Dong and a narrow path that was later called Yiché Trang.²⁶⁹ By the time he had passed through, he had decided that he would thereafter do whatever his lama asked of him.

When the sun had nearly set, he arrived. At that very moment, Machik was approaching from the opposite direction, out to draw water from the spring of Kargong Lungma. Though they had made no prior arrangement to do so, because of auspicious codependent origination, they met. Khön requested a place to spend the night. With much reverence, Machik invited him to her home. The lama then said, “Sell me some chang!” In a cup with neither crack nor flaw, she brought the lama the choicest helping with a delicious flavor. Thinking to himself that this was a very auspicious sign, the lama took a drink. Following his lama’s instructions, he stayed the night and the abundant excellence of coemergent dependent origination occurred. A bardo being then appeared within her womb.

After several months had passed, Venerable Khaupa told [Khön Könchok Gyalpo] “Now, you should invite her to come stay at my residence. I will do whatever is appropriate on her behalf, such as healing rituals and offering service for her.” Later, when Könchok Gyalpo was fifty-nine years old, in the Male Water Monkey Year [23] known as “Angir” (1092), 61the pinnacle of compassionate ones, Kunga Nyingpo,²⁷⁰ was born accompanied by many amazing signs. His birthplace is nowadays marked by the Taming Mara Stūpa at Truma,²⁷¹ built by Ngakchang Chökyi Gyalpo²⁷² and others based upon instructions in the Kālacakra Tantra.

Previously, that area had nothing other than a few old houses. The Ngakchang Lama then newly established the marvelous Truma Monastery.²⁷³ Later, when [Könchok Gyalpo’s] son was born, Nam Khaupa held him in his lap and showered him with praise: “This must be either the actual Avalokiteśvara or the bodhisattva Jinpa Pal!²⁷⁴ And it is without contradiction to say that he is also the Lord of Yogins [Virūpa]!”

The boy grew quickly, and whoever saw him became overjoyed. He was also strikingly handsome. For these reasons, they named him Kunga Nyingpo, “Essence Liked by All.”²⁷⁵ For a short while, they kept the boy a secret from Dorjé Chukmo.²⁷⁶ In time, however, she came to know about him. She said to the great teacher of the Khön [Könchok Gyalpo], “Were your lineage to become severed, it would be a tremendous loss. Still, it is no good that you have kept Shangmo’s child hidden from me! Now you have a son, and that is very good. I have no need for wealth; it is your son’s mother who is now in need of it.” And so, Könchok Gyalpo gave all the property of Sakya Monastery to the mother and son, other than the front fields. Those fields appear differently in various lineage succession texts: they are sometimes called Jatra Ma²⁷⁷ and identified as the lower fields.

It is incorrect to identify the homeland of the Lord Sachen [Kunga Nyingpo]’s [24] mother is Khargo Lung;²⁷⁸ Kargong Lung is the correct name.²⁷⁹ The reason is that there is a gold mine (gser kha) there. At a certain point, white quartz began to appear at the mouth of the mine. Because of this, the whole area became known by this name [Kargong Lung, the “Quartz Region”]. Several old histories mention this.

Furthermore, as for how Lord Jowo, Master Padmasambhava, and others prophesied that the Lords of the Three Families²⁸⁰ would emanate continually in this region, including those incarnations of Avalokiteśvara, the great lords of the Sakyapa, as well as about how their great monastic seat and their Dharma protectors would arise, it is as follows. Moreover, Jowo Atiśa came to Tibet and resided for three years in such places as Upper Ngari.²⁸¹ Upon Dromtönpa’s²⁸² invitation, he then came 62to Central Tibet. Along the path, he passed over the peak of Mount Drong Nu.²⁸³ From there he gazed out upon Mount Pönpo²⁸⁴ and beheld two wild yaks grazing upon its slopes. He described what he had seen to his retinue, and they asked him to interpret its significance. He told them, “This is a sign that in the future the two Mahākālas will perform activities here.” This prophecy was in reference to the two Dharma protectors of Sakya, the Gur and Shal [Mahākālas].

Atiśa later arrived in Chaktsal Gang.²⁸⁵ When he dismounted, he asked his entourage to arrange offerings. He then made extensive prostrations toward the white earth of that place. His retinue asked him why he had done this, to which he replied: “Did you not see? Seven dhī syllables, a ḥri syllable, and a hūṃ syllable appeared on the surface of that white earth! I therefore prostrated and made offerings.” [25] “What do these signify?” his retinue asked. “This is a sign,” he told them, “that in the future, seven manifestations of Mañjuśrī, one manifestation of Avalokiteśvara, and one manifestation of Vajrapāni, these nine, will appear here. And that then, in addition, other manifestations of the Lords of the Three Families will appear continuously at this place to perform activities on behalf of sentient beings.”

Moreover, as Master Padmasambhava prophesied in the Whispered Lineage of the Ḍākinīs of Luminous Space:²⁸⁶

The three Lords of the Three Families will appear in Tsang:

named Kunga Nyingpo, the translator of Sakya,

Sönam Tsemo, and Drakpa Gyaltsen.

And elsewhere it is said:

At Sakya, the two translators

named Kunga and Phakpa will appear.

They will improve the well-being of Tibetans.

They will uphold all the Buddha’s teachings.²⁸⁷

They will be manifestations of Mañjughoṣa.

In Praise to Sachen,²⁸⁸ Lopön Rinpoché [Sönam Tsemo] explains the meaning of those prophecies as follows:

You, O Lord, are no other than

actual Vajradhara and Mañjuśrī.

Furthermore, the Great Jetsun [Drakpa Gyaltsen] has written:

Mañjuśrī assuming a human form.

And elsewhere:

O supreme lama, indistinguishable

from Vajradhara and Mañjunātha:²⁸⁹

I cannot make even the slightest distinction between you.

In this way, Khön Könchok Gyalpo, father of Lord Sachen, founded the glorious Sakya Monastery. He held this seat for many years and extensively spread [26] the explanation of the tantric lineage of Lama Drokmi. He set many students upon the path to ripening and liberation. He greatly benefited the teachings and then, in the Male Water Horse Year (1102), when he was sixty-nine years old, he passed into nirvāṇa at Gorum²⁹⁰ accompanied by many amazing signs. Just before he passed into nirvāṇa, he offered this final testament: “Sakya was built atop a nāga palace. In the future it will become wealthier, but since nāgas have a rude manner, it is also possible that harm might arise. As such, build a stūpa atop Drokpo Dungtsuk²⁹¹ and install my entire corpse inside.” This stūpa is today known as Khön Kumbüm.

As mentioned, Khön Könchok Gyalpo was married to two wives. His older wife, Dorjé Chukmo, did not bear him a son. His younger wife, Machik Shangmo, who hailed from Kargong Lungma in Khaui Do²⁹² and whose father was named Shang Shung Gurawa,²⁹³ bore him one son named Kunga Nyingpo, the Great Sakyapa. The circumstances of his birth were elaborately described above. Beginning with the birth of that holy superior being onward, the abundance of his riches and power increased exponentially, such that he eventually acquired the seven qualities of a higher rebirth.²⁹⁴

Just so, that great lama possessed the knowledge of scripture and realization. As for the first, there are two [i.e., common and uncommon 64knowledge of scripture]. As for how he first acquired common knowledge: he originally delighted in the study of all worldly knowledge, such as studying the commentarial traditions on reading, writing, and astrology, as well as becoming learned in examining the qualities of men, women, animals, and jewels, practicing visual art, medical treatment, the Sanskrit language, [27] poetry, composition, and so forth. From all this, he could satisfy and delight the world’s beings.

As for the second, how he acquired uncommon knowledge, this has two parts: [how he studied in general and how he studied the Lamdré tradition specifically.]

In the first place, he received the Hevajra initiation from his father and heard a few of the minor teachings that he knew. Later, when he was eleven years old, his father went to bliss.²⁹⁵ An astrological reading indicated that if the funeral was done, the foundation for the stūpa laid, and the seat holder enthroned in a single day, there would be an abundance of prosperity for those left behind. His mother told him, “It is said that your father had an extremely strong connection with [Bari] Lotsāwa and that his Dharma is authentic. Since your father’s teacher was a translator, you ought to also study the Dharma with one. However, because you are so young you cannot yet direct the monastery. It will be best to entrust the main seat to Bari Lotsāwa.” Bari was dully invited from Yukharmo.²⁹⁶ A group of monks from both Trang and Drakmar²⁹⁷ performed the funeral ritual. On the same day, they laid the stūpa’s foundation and enthroned Bari Lotsāwa at the main seat. Other than the great field in front of the monastery, everything was entrusted to Lama Bari Lotsāwa.

The Lama said, “The son of that noble father must study. To do so effectively he will need wisdom, for which Ārya Mañjuśrī is the deity. He should thus meditate upon the a ra pa tsa na [mantra].”²⁹⁸ While Sachen Kunga Nyingpo was engaged in this practice, sometimes a man like a big conch shell²⁹⁹ and other times a man like a large lion appeared to him. When he reported this [28], his lama told him, “The demon Pekar³⁰⁰ wants to cause obstacles for you, so you should immediately undertake the meditation and recitation of Jowo Miyowa.”³⁰¹ Then the lama gave him the authorizing empowerment together with the complete sādhana of Chui Sungwa³⁰² along with its ancillary practices. By undertaking these practices, Sachen Kunga Nyingpo pacified all his obstacles. 65After six months, he accomplished his meditation and beheld the face of Mañjuśrī. Today, that retreat center is well known as Jampal Drakhung,³⁰³ in the middle of east Labrang.

In that way, Mañjuśrī revealed his actual face and gave [Sachen Kunga Nyingpo] the teaching of “Parting from the Four Attachments.”³⁰⁴ In his vision, seven swords continually emanated from Mañjuśrī’s heart and were absorbed into the lama’s heart. It is said that future generations of his lineage would all be manifestations of Mañjuśrī, and specifically that these Mañjuśrī descendants would all succeed one another auspiciously.

From being truly blessed by the holy yidam deity, [Sachen Kunga Nyingpo] understood most fields of knowledge effortlessly. Even so, to appear in accord with holy conduct and to match the expectations of future generations, he made the appearance of studying extensively. Later, when he was twelve years old, it became apparent that this noble son (jo sras) ought to be sent off for an education. Those around him conferred and decided: “Since the Abhidharma is fundamental to all the teachings, he should be dispatched to study it.”

Sachen Kunga Nyingpo then departed for Rong Ngurmik.³⁰⁵ However, since the monks of Drang Tiba³⁰⁶ had congregated there, he could find no place to live. On a back street, he found an old cave. He hung a curtain in front of it and stayed there. Next to his cave, a monk from Yardrok Khoblé³⁰⁷ was afflicted by smallpox.³⁰⁸ He had no one to nurse him, [29] and Sachen Kunga Nyingpo could not bear to see his suffering. The lama took care of the monk. Eventually he recovered, but then the lama himself contracted smallpox.

At that time, there was a clairvoyant (mig mthong mkhan) at Sakya named Apho Paktön.³⁰⁹ Early in the morning, he came outside into the sun and said “From Drachung Gongkha³¹⁰ in the east, a man appeared riding a dark brown horse and wearing a plain hat with lines on it and trim. Whipping his horse on the way to Sakya, he said, ‘Kunga Nyingpo is sick! What will you Sakyapas do about this?’ He is known as Dügyal Thötreng Chen.”³¹¹ When news of this [vision] circulated, the community agreed that what Apho had reported was likely true.

That evening, a messenger arrived. Machik thought to herself, “If Kunga Nyingpo is not yet dead, that is fine. But if he is, I too, am no longer of benefit to Sakya.” She sold some of her possessions for gold and 66so forth, and with that departed. When mother and son reconnected, the lama cried since he was still so young and had been sick all alone in a faraway place. His mother told him, “The son of a noble father [such as yours] must remain brave! Fortified with courage, were you to die amid an ocean of monks such as this, you would feel that it was for a purpose!” Then, in the company of his mother, the great lama’s body made an imprint in the rock of his cave. This famously still exists today.

Later, when he had recovered from his illness, Kunga Nyingpo received teachings on the Abhidharma from Ngurmikpa Drangti Darma Nyingpo.³¹² Upon hearing this teaching just once, he understood everything. Everyone was amazed at this extraordinary feat. After that, [30] following the death of Geshé Drangti, Kunga Nyingpo studied with his foremost pupil, Jang Chepa Khyung.³¹³ He received teachings on Asaṅga’s Five Sections on the Bhūmis³¹⁴ and the two compendia.³¹⁵ Later on, at Nyang Tö,³¹⁶ he received teachings from Khyung Rinchen Drak³¹⁷ on such texts as [Dharmakīrti’s] Ascertaining Valid Cognition³¹⁸ and Drop of Reasoning.³¹⁹ At that time, the lama’s foremost pupil was Medikpa.³²⁰

Then the head of Sakya sent a letter to Kunga Nyingpo that read: “There will be future opportunities for you to study the texts on logic. By contrast, since the Bari Lama is now so old, you will not be able to study with him much longer. Therefore, return here.” The lama then departed. From Bari Lama he received teachings upon the textual traditions of the Prajñāpāramitā, including works like The Heap of Jewels Sūtra³²¹ and The Buddha’s Flower Adornment Sūtra³²² along with their respective quintessential instructions.

From among the action tantras,³²³ Kunga Nyingpo received transmission of some two hundred sections from [various] tantras along with their supplementary texts, ornamented by detailed oral instructions. From among the performance tantras,³²⁴ he received transmission of Yamāntaka³²⁵ and Wrathful All-Victorious³²⁶ together with their supplementary texts.

As for the mahāyoga tantras,³²⁷ he received transmissions of the five root and expository tantras of Śrī Guhyasamāja³²⁸ together with the commentaries of Master [Nāgārjuna] and his two spiritual sons and their detailed supplements; the Buddhajñānapāda³²⁹ commentary and its detailed supplement; the three Yamāntaka tantras together with Palzin’s³³⁰ 67commentary and its supplements; the Śrī Vajracatuhpitha³³¹ commentary along with its supplements; the Sarvabuddhasamāyoga³³² commentary along with its supplements; as well as the Hundreds of Sādhanas collection³³³ and its detailed quintessential instructions. He received [31] more transmission than can be recorded here and completely understood all of them.

In summary, Lama Bariwa held the main seat for eight years. During that time, he built the All Victorious Stūpa,³³⁴ inside of which he installed earth collected from many blessed places in India, a piece of the Bodhi tree, and relics of the Tathāgata and many paṇḍitas and siddhas, including especially Buddha Kāśyapa’s³³⁵ monastic robe. He built this stūpa, which became the foundation of the teachings, accompanied by many auspicious signs. Inside this stūpa, he installed 370,000 vijaya dhāraṇi.³³⁶ It was consecrated with two thousand vijaya rituals. On the eighth day, when they threw flowers upon it, the bell radiated yellow light the color of refined gold. This pervaded all that was visible of the earth and sky and made the sound of a bell. A gentle voice was heard softly saying four times, “Well done! Well done!” Everyone gathered there saw and heard all this and was amazed. Ever since, unimaginably propitious omens emit continuously from this stūpa in all directions and times. Lopön Sönam Tsemo’s³³⁷ collected writing notes that this is all described in the biography of Bariwa.

Furthermore, from among the Four Commissioned Oral Lineages of Mahākāla,³³⁸ this lama bestowed upon Lord Sachen the body oral transmission of the “Wish-Fulfilling Jewel Stone Mahākāla.”³³⁹ Soon after, Bari Lotsāwa passed away at Bar Cave.³⁴⁰

After that, Lama [Sachen] went to Drompa Yutsé Jipu.³⁴¹ There, with Melhang Tsho,³⁴² [32] he studied Ascertaining Valid Cognition, the Drop of Reasoning, along with the fifteenth chapter of its commentary, and the three treatises of the eastern Svātantrika Mādhyamikas.³⁴³ Upon hearing all these teachings, he understood them completely.

He then went to study with Lama Nam Khaupa [Darma Sengé].³⁴⁴ Of the texts he studied, among action class tantras were such texts as the The Great Tantra of Supreme Knowledge,³⁴⁵ the Tantra of Subāhu’s Questions,³⁴⁶ the Empowerment of Vajrapāṇi,³⁴⁷ the Secret Tantra of the General Rituals of All Maṇḍalas,³⁴⁸ the Later Concentration Tantra,³⁴⁹ and the Trisamayavyūharāja Tantra,³⁵⁰ 68each of them accompanied by commentaries and their supplementary texts. Among performance class [tantras] were such works as the The Tantra of the Complete Enlightenment of Vairocana³⁵¹ together with its minor commentaries. Among the yoga class [tantras], he studied the Compendium of Suchness Tantra³⁵² along with its commentary, Illuminating Suchness,³⁵³ and the Extensive Explanation of the Compendium of Suchness Tantra called “The Ornament of Kosala”;³⁵⁴ the glorious Supreme³⁵⁵ and its commentary, the 2,500 Verses;³⁵⁶ the Vajraśekhara [Tantra];³⁵⁷ the All-Illuminating Mahākāla;³⁵⁸ the Tantra Purifying Evil Destinies;³⁵⁹ and the King of Tantras, the Universal Secret,³⁶⁰ together with its commentaries. In addition, he studied such works as the annotation to the Sarvatathāgatatattvasaṁgraha entitled Awatara, the approaching and accomplishing text entitled The Arising of the Vajra,³⁶¹ the Trailokyavijayā,³⁶² and the Nine Crown Tormas,³⁶³ along with many other minor texts.

Among the mahāyoga class [tantras], he studied the commentary written by Nāgārjuna and his two spiritual sons [on the Guhyasamāja Tantra] entitled The Illuminating Lamp;³⁶⁴ the Five Stages Mixed with Sūtra;³⁶⁵ Āryadeva’s Lamp for Integrating the Practices;³⁶⁶ the Exposition of the Stages of Self-Empowerment;³⁶⁷ the Cittavaranavisodhanamaprakarana;³⁶⁸ the spiritual friend Nāgabodhi’s³⁶⁹ classification of sādhana entitled the Twenty Maṇḍala Rituals;³⁷⁰ Candrakīrti’s Vajrasattva sādhana; Buddhajñānapada’s Samantabhadra sādhanā together with its three commentaries;³⁷¹ the essential commentary (don ’grel) Dzayanta; Śraddhākaravarma’s Samantabhadra sādhana;³⁷² the major and minor [33] Explanations Connected to the Guhyasamāja Tantra Called “A Handful of Flowers”;³⁷³ the root text and commentary of the Four Hundred and Fifty Maṇḍala Rituals; the Wealth of the Teachings sādhana³⁷⁴ composed by Mikyö Dorjé,³⁷⁵ its great commentary composed by Sö Nyompa,³⁷⁶ and the summary of its meaning entitled Kahika; the well-known middling commentary on the Mañjuśrī Tantra composed by Gekpé Dorjé³⁷⁷ and the commentary upon that tantra written by Dasang Pal;³⁷⁸ and the commentary entitled Conceptuality of Bliss.³⁷⁹ He received teachings upon all these aforementioned commentaries along with their minor supplementary texts.

In the matter of philosophy (mtshan nyid), he received teachings on the four treatises of Maitreya except for the Ornament of Clear Realization,³⁸⁰ as well as the Compendium of Training,³⁸¹ the Introduction to the 69Bodhisattva’s Way of Life,³⁸² and the Compendium of Sūtras,³⁸³ along with many minor teachings on practice (sbyong). He understood the meaning of everything he heard.

After that, his elders convened to further discuss his education. They told him, “It would be best for you to seek out the Dharma lineage of your father. Though Puhrangpa Selnying³⁸⁴ was knowledgeable in this, he has already passed away. However, it is said that his disciple, Khön Gyichuwa Dralhawar,³⁸⁵ is knowledgeable in this tradition. Also, that lama is a member of your family lineage (gdung rus). He would be the best one for you to study with.”

Sachen duly departed and took initiation. During the night of preparation, he dreamed of a vast body of red water named the Ocean of Existence.³⁸⁶ Three bridges extended over it. Many people gathered along its banks desiring to cross over. They pleaded, “Please rescue me! Please rescue me!” And Sachen did rescue them: three people crossed over the farthest bridge, seven crossed over the middle bridge, and a great many people crossed over the nearest bridge. Feeling a little fatigued, Sachen went to rest a while in the sun. Just then, he awoke. In the morning, Gyichuwa asked the lama about his dreams, [34] to which Sachen reported all the above. Lama Gyichuwa famously joked with him, saying, “Based on your ability, you cannot liberate more than three people!”

After that, he received teachings on the three extensive Hevajra tantras together with the Kumuti commentary, their detailed supplementary texts, and oral instruction, all of which he had received long ago from his father; the Hevajra lineage of the Black Brahmin [Kṛṣṇasamayavajra],³⁸⁷ together with the Garland of Preliminary Yoga commentary³⁸⁸ and its supplements; and the commentary called Essence Cycle of the Eighteen Accomplishments.³⁸⁹ He also received teachings on the topic of accomplishment and the twenty-five texts about the Essence Cycle and their supplementary texts ornamented by extremely profound quintessential instructions; the two commentaries of Lama Drokmi’s teaching lineage entitled Mahāmāyā with their branch commentaries; the Candraguhyatilaka Tantra;³⁹⁰ and the Buddhakapāla Tantra³⁹¹ along with its commentaries and supplements. From the commentary tradition of Marpa Lotsāwa,³⁹² he received four further teachings on Gur Mahākāla, [the Two] Part [Hevajra Tantra],³⁹³ the Vajracatuhpitha, and the single Mahāmāyā Tantra³⁹⁴ 70along with the four explanations and quintessential instructions. He also received further teachings on the three eastern Svātantrika Mādhyamikas, the Compendium of Training and the Introduction to the Bodhisattva’s Way of Life according to the commentary tradition of Lama Ngaripa.³⁹⁵

Upon receiving all these teachings, Sachen deeply understood their meaning. At that time, from among the lama’s eighteen monk disciples, Sachen most correctly understood the scriptures and their logical meaning. Due to being held tightly in the grasp of Mañjuśrī, he could understand the meaning of a Dharma teaching upon hearing it just once. Lama Gyichuwa would also express how fond he was of this lord.

At that time, Sachen heard that Lama Se[tön Kunrik]³⁹⁶ would travel to a Dharma teaching event (chos ’khor) at Doktö.³⁹⁷ Though the great lama did not much care for festivals, Lama Sé was an excellent teacher and would bestow a Dharma initiation there. [35] As such, he attended in the company of a few young monastic pupils of Gyichuwa. Sachen came into the presence of Lama Setön Künrig, who sat at the head of the row of monks and was teaching. However, he could not hear what the lama was saying. Then Lama Sé asked each of the companions of the Lord of Kharchungpa:³⁹⁸ “O son of a noble father, where are you from? What do you know? Are you able to teach or are you able to meditate?” He then asked the great lama Sachen Kunga Nyingpo, “O son of a noble father, where are you from?” The great lama replied, “I am from Drom Puk.” “And where is your father?” asked Setön Kunrik. “He is in Sakya,” Sachen replied. Setön interjected, saying, “Oh, one of my lamas resided there, but he has since passed away. Now I am grieved and do not wish to see anyone from there. I have heard that someone named Bariwa now holds Sakya’s monastic seat, so I have no desire to go. Now, what did Khön Könchok Gyalpo leave behind?” The lord Sachen responded, “I am his son.” The lama said to him, “O son of a noble father, do not tell such lies! My lama has no son!” Since it was indeed true that Dorjé Chukmo had never borne Könchok Gyalpo a son, the great lama remained silent. His travel companions all interjected to explain the situation on his behalf, “Though Dorjé Chukmo had no sons,” they reported, “he was born to another wife named Shangmo.” Setön replied, “As long as someone is not yet dead, they have the opportunity to meet another person! And this has surely happened today!”

Holding the great lama Sachen in his lap, he became teary-eyed. “I am old and possess the Dharma,” he said. “And I will give it all to you, but you must return quickly to me to receive it. Do not think, ‘I will come sometime in the future,’ since next year I will die.” Sachen [36] stayed with him for one night, during which Lama Setön gave a clear outline of the Lamdré, including various commentaries, their supplementary branches, rituals to expel obstacles, and so forth.

Sachen returned and then thought that he might like to travel to Kharchung.³⁹⁹ He prepared to do so, and even packed his bags. His companions Tönpa Dorjé Ö and Shangtsün Ratsa⁴⁰⁰ told him, “This lama likes you more than any of the monks! In the context of tantric practice, one must consult with one’s lama before engaging in any activities. And so you should first ask the lama for permission!” Sachen realized this was true and went off to request permission from Lama Gyichuwa. The lama inquired of him, “Why exactly do you wish to go?” Sachen responded, “I wish to receive some oral instructions.” “You are naive!” Lama Gyichuwa retorted. “Though Sé may wag his tongue, he has no oral instructions! After I am finished helping my lama Ngaripa’s Dharma activities, then I will give you Dharma.” With these words, Gyichuwa did not give Sachen permission and so he was unable to depart. However, he thought to himself, “I can go next year.” But in the following year, just as he had predicted, Lama Setön Kunrik passed away before Sachen could visit him. Sachen suffered from profound regret but by then could do nothing about it.

A long time after that, Sachen wished to invite Lama Gyichuwa to Sakya and for him to turn the Wheel of the Dharma there. In preparation, he collected three hundred bushels of barley and other requisites, while also recruiting some other disciples for the task. Just then, Lama Gyichuwa fell ill and requested that the great lama come see him. Sachen went at once, but Lama Gyichuwa passed away before they could have an audience. The lama left a final testament for Sachen: “You must take the novice monastic vows⁴⁰¹ and protect the Khön community!” [37] Lama Gyichuwa’s main teaching lineage was then passed on to the great lama Sachen. After all affairs were settled there, he returned to Sakya.

To follow the lama’s testament, Sachen desired to ordain as a monk. He duly began to collect monastic robes and so forth. Lama Khaupa heard 72about this and requested an audience with the great lama. Once Sachen arrived, Lama Khaupa asked him, “Why have you collected monk’s robes?” “Because I am going to become a monk!” Sachen replied. But the lama told him, “Do not do that!” The great lama protested, “But I have instructions from Lama Gyichuwa to do just that!” Lama Khaupa retorted, “He and I are lamas of equal rank! Moreover, I am alive and so you should obey my instruction and ignore his final testament! There will be more benefit to the teachings and sentient beings if you stay as a layman.” And with this, he would not grant permission for Sachen to ordain.

Though he could not become a monk, Sachen did take over the leadership of the Khön community. After that, the great lama bundled up all the Cakrasaṃvara texts that had belonged to lama Gyichuwa personally, who had been a disciple of Lama Mal Lotsāwa Lodrö Drakpa,⁴⁰² and he departed for [the latter’s residence in] Nalatsé’s Netsar, in Gungthang.⁴⁰³

There he received teachings from Lama Mal on such subjects as the Cakrasaṃvara root and exposition tantras, Vajraḍāka; the Abhidhāna; the Herukābhyudaya;⁴⁰⁴ the Yoginīsañcārya;⁴⁰⁵ the Sambhuta; the Caturyoginīsampuṭa Tantra;⁴⁰⁶ the Ḍākinīabhibhava Tantra;⁴⁰⁷ commentaries on both the Vajraḍāka and Yoginīsañcārya along with Luipa’s detailed supplementary texts and Ghaṇṭāpa’s supplementary texts; the six doctrines of Kāṇha⁴⁰⁸ and Nāroḍākinī⁴⁰⁹ together with detailed oral instructions on the central channel; the three tantras of black Yamāntaka together with their commentaries, and the two teaching traditions of this tantra together with detailed oral instructions; the Gur [Mahākāla] traditions of Nāropa and Tilopa, and the bodhisattva’s three commentaries [38] together with its supplementary texts; the three commentaries, sādhanas, and praises of the root tantra of Cakraṃsavara descended from the lineage of Jowo Rinchen Sangpo⁴¹⁰ according to the teaching cycle of Master Kokana Gyalwa Sangpo;⁴¹¹ the commentary and introduction to the sādhana of the root tantra of Cakrasaṃvara that had passed through Jowo Jé Atiśa; and also teachings upon supplementary texts such as the Abhidhāna, Acala,⁴¹² Vajrapāṇi,⁴¹³ and so forth; the sādhana of Tārā together with its branches; the Śrī Mahāsaṃbarodaya Tantrarāja;⁴¹⁴ the sādhana composed by the Kaśmīri Rinchen Dorjé⁴¹⁵ together with its many branches; and the root text and detailed commentaries of the [Six] Collected Works of 73Middle Way Reasoning,⁴¹⁶ the Compendium of the Sūtras,⁴¹⁷ and the Collection of Praise to the Middle Way.⁴¹⁸ He heard teachings upon all these and completely understood their meaning.

In all these transmissions, Lama Sachen mastered each teaching upon hearing it but once. Pretending to be naive, Lama Mal scorned him, “Some need to spend half their lifetime studying, whereas others think they can study a topic but once!” On one occasion when Sachen was absent, Mal and his other disciples were studying the mantra of the Seven Hundred Essential Concepts.⁴¹⁹ His disciples could not understand its meaning. The great lama Sachen arrived and told them, “It is not difficult!” and then explained the meaning to them. Lama Mal stood up abruptly and said, “I am delighted if someone develops their understanding, when in fact they do not understand. I am delighted if someone does not understand, when in fact they do understand!” He then departed. Hearing this, Sachen was uncomfortable and wondered to himself why Lama Mal had said this.

Later, they once again gathered [39] to study this mantra. The wind blew a page of the text near the great lama. Sachen picked it up and passed it to Lama Mal, saying, “Here.” Lama Mal happily replied, “This is a great auspicious sign that in the future you will turn the Wheel of the Dharma and it will benefit sentient beings.”

Later, when Sachen was preparing to take his leave, Lama Mal said, “If someone practices my Dharma, then they will surely achieve enlightenment. As such, in the future someone might give an initiation by drawing an eight-petaled lotus flower atop of an old shield [as a maṇḍala] in a ghost house and simply wrap wool (bal) around the neck of a vase of alcohol [for the vase initiation]! You should never do that!” Lama Sachen said, “I will never do such a thing to the Dharma!” and then he left.

At Yeru Nama,⁴²⁰ Sachen bestowed initiation and gave the bodhisattva vow. In return, he was offered seventeen sang (srang) of gold. He entrusted this to a ngakpa tantric practitioner to pass along as an offering to Lama Mal. Soon after, Lama Mal was presiding over a festival and sitting at the head of a congregation. He was informed: “Someone is here from Sakya who wishes to see you.” Mal, however, would not see them, saying, “If they wish for something to eat, then feed them.” However, [the attendant] stayed on and wandered about uncomfortably for some time. 74Lama Mal was once again informed: “The reason that person wishes to see you is because he has an offering for you.” Since Lama Mal could sometimes behave facetiously, he went to greet the visito