The Kagye practice of the Awesome Ones’ Assembly (Palchen Düpa)
The Kagye deities featured in the Palchen Düpa practice are unique to the Nyingma tradition and are considered to be of the utmost importance; they are at the heart of the Nyingma tradition. The term Ka-gye is difficult to translate, mostly because of the many meanings that the syllable ka can have. It refers in a literal sense to the words or instructions of the Buddha, or any other texts that have the status of buddhavacana. Gye means eight and refers to these eight collections of teachings, or eight (or nine) deities or maṇḍalas.
According to Dilgo Khyentse Rinpoche, the nine maṇḍalas are:
1. Mañjuśrī Yamāntaka, Enlightened Body and Tathāgata family.
2. Hayagrīva, Enlightened Speech and Lotus family.
3. Yangdak, Enlightened Mind and Vajra family.
4. Mahottara Amṛta[kuṇḍalī], Enlightened Qualities and Jewel family.
5. Vajrakīlaya, Enlightened activities and Karma family.
Emanating from those are:
6. Commander of Mātṛkā (I.e. Lame Mamo Bötong , also called Unsurpassable Heruka.)
7. Vidyādhara Ācārya, the sixth, Heruka family.
8. Chötö and Tamer of the Arrogant, (Drekpa Kündul, the chief deity of the Jikten Chötö maṇḍala. ) Enlightened Mind and Varja family.
9. Mighty Black One of Fierce Mantras, Karma family.
When Jigme Lingpa was in his sixties he ‘translated the signs’ of the four specific sādhanas of Palchen Dupa for Yamāntaka, Hayagrīva, Yangdak and Vajrakīlayaya, based on the request of the First Dodrupchen Jigme Trinle Ozer (1745-1821), Jigme Loselchen and the queen of Derge (Tsewang Lhamo, d. 1812). This must have been in the 1790’s. Jigme Lingpa mentions that these practices had been translated during the time of Trisong Detsen (742-c.800), but their lineage had been interrupted, thus showing the need for them to be revealed again.[1]
Origins of the Kagye
Tibetan historians, when discussing the advent of Buddhism in Tibet, have often used categories such as the seven transmissions and the four processes.[2] These lists revolve around pivotal figures such as Padmasambhava, Śāntigarbha, Hūṃkāra, and Vimalamitra. All of them are associated with teachings that seem to reflect genuinely ancient historical traditions.[3] Vimalamitra spread the teachings on Amṛtakuṇḍalī, Hūṃkāra those of Yangdak and Padmasambhava those of Vajrakīlaya, and so forth.[4] Likewise, Dudjom Rinpoche tell us that, in general, the Yamāri cycle was taught in Tibet by master Śāntigarbha, and the Vajrāmṛta cycle by Vimalamitra, who taught it to Nyak Jñānakumāra and others.[5] He maintains that most of the other cycles were taught and disseminated solely by master Padmasambhava.
Tantras related to all eight deities of the Kagye are found in the Nyingma Gyubum. It is beyond the scope of this brief article to give a comprehensive list of these tantras, but as an example we can cite the phur pa cu gnyis kyi rgyud for Vajrakīlaya, the 'phags pa 'jam dpal las bzhi 'khor lo gsang ba'i rgyud for Yamāntaka and the rta mchog rol pa'i rgyud for Hayagrīva. Western scholars such as Van Schaik maintain that many of the eighteen Mahāyoga tantras of the Nyingma tradition must indeed be quite old since they are quoted in manuscripts found in the Dunhuang caves.[6] Germano says:
The tantra section undoubtedly represents a predominantly Indian transmission dating back to the 8th to 9th centuries, even if they may include Tibetan modifications. The evocation [i.e. sādhana] section is more likely an Indian-based Tibetan development which gradually wove together wrathful meditation deities (yidam) drawn from Mahāyogā and other sources into a sprawling tradition of mythic narratives, ritual cycles and contemplative praxis based on a set known as the 'eight precept deities' (Kagye).[7]
The Tibetan tradition maintains the narrative that the root tantras were hidden in the Śaṅkarakūṭa caitya. [8,9] First, the rākṣasa Lodrö Tobden and others gathered on the peak of Mount Malaya, the Blazing Meteoric-iron Mountain,[10] and cried out in lament. Vajradharma then entrusted to them the Kagye tantras. Lodrö Tobden wrote everything down on golden paper and entrusted the manuscripts to the ḍākinī Karmendrāṇī, who hid them in the Śaṅkarakūṭa caitya. [11]
Dilgo Khyentse Rinpoche says that in the Cool Grove and Śaṅkarakūṭa caitya, the authoritative transmission of the general and specific tantras, compendiums and pith instructions of the Kagye fell upon the eight vidyādharas and Padmasambhava. The four empowerments of the four scholars of India (Garab Dorje, Indrabuti, Padmasambhava, and Vimalamitra), and in Tibet, the ‘four rivers’ of Padmasambhava, Vimalamitra, Vairocana and Namkhe Nyingpo, all flowed into Nyak Jnanakumara and Nub Sangye Yeshe.[12] In an uninterrupted line of accomplished adepts, the lineage then fell upon to Nyang Ral Nyima Özer (1124-1192), who revealed the first Kagye treasure, the Kagye Deshek Düpa. Subsequently many other Kagye treasures were revealed. Dilgo Khyentse lists several:
Kagyé Sangwa Yongdzok, by Guru Chökyi Wangchuk (1212-1270)
Kagyé Rangshar, by Rigdzin Gödem (1337-1408)
Rigdzin Yongdü, by Ngari Panchen Pema Wangyal (1487-1542)
Kadü Chökyi Gyatso, by Orgyen Lingpa (b. 1323)
Kagye Thukyi Melong, by Pema Lingpa (1450-1521)
Kagye Drekdul, by Samten Lingpa (b. 1655-1708)
Ngödrub Nyingpo, by Jatsön Nyingpo (1585–1656)
Kadü, by Dechen Lingpa (possibly, but not certain, Pema Dechen Lingpa; 1627/1663-1713)
Namchö’s Kagye
Commentaries on Palchen Düpa
A number of commentaries on Palchen Düpa have been written throughout the centuries. Firstly there are two short commentaries by Jigme Lingpa himself. The first one, the Words of the Awesome Ones: An Overview of the Three Yogas, is a treasure revelation, indicated by the ‘treasure marks’ and the colophon at the end. This text is a concise yet comprehensive presentation of the inner tantras of Mahāyoga, Anuyoga and Atiyoga. The Mahāyoga is presented through the four phases of approach, close approach, accomplishment and great accomplishment. Then there are the benefits of this practice and the results of the four vidyādhara levels, as well as a presentation of how the four māras are overcome according to this vehicle. Then follows a presentation of Anuyoga, including a presentation of the way in which the four Māras are overcome according to this vehicle, and a presentation of the Atiyoga or Dzogchen approach, which includes a presentation of the way in which the four Māras are overcome according to this vehicle. These three vehicles are then in turn divided into three, with the Mahā of Mahā, the Anu of Mahā and so forth.
The second commentary by Jigme Lingpa is a short recitation manual. It commences with a brief presentation of how the shrine should be arranged and the substances that are required for the retreat. It then gives a presentation on the three phases of approach, accomplishment and the application of activities. Jigme Lingpa also indicates that, in preparation for retreat, one should look in other texts like his general presentation of the generation phase called Staircase to Akaniṣṭha: Instructions on the Generation Phase of Deity Practice[13] and A Glimpse of the Crucial Points: The Vidyādhara's Manual of Concealed Instructions (Gabjang).
Along with Jigme Lingpa's own works, there are a few other commentaries on the Palchen Dupa worth noting. There are some brief notations by Khenpo Ngakchung (1879-1941), called A Guide to the Awesome Ones’ Assembly. Kyala Khenpo (1893-1957) from Dodrupchen monastery wrote two medium sized commentaries: A Guide to the Heart Practice of the Awesome Ones’ Assembly and A Supplement Containing the Crucial Points for those Aspiring to do Approach and Accomplishment. Kyala Khenpo’s first commentary guides the reader through the practice, starting with the refuge and generation of bodhicitta, through the generation phase, the invitation of the wisdom deities and so forth, the offerings and praise and finally the visualization for the mantra recitation. The second commentary gives a more detailed presentation of the three different phases of the mantra recitation phase for those doing retreat: the approach, accomplishment and application of activities phases.
Dilgo Khyentse Rinpoche’s commentaries
In recent times, Dilgo Khyentse Rinpoche (1910-1991) wrote a major commentary on the practice called An Illuminating Jewel, plus a small text that explains the mantra called The Wisdom Mind Ornament that Accomplishes the Secret. The latter explains the mantra according to the four modes, which is how the tantras should be explained and understood. The four modes are explanation of the lexical, general, hidden and ultimate meanings. In this text Dilgo Khyentse Rinpoche explains the lexical meaning of the mantra as the life-force of all the gurus, yidams and ḍākinīs, the general meaning according to Mahāyoga, the hidden meaning according to Anuyoga, and the ultimate meaning according to Atiyoga.
The Illuminating Jewel comments word by word on the first half of the sādhana. It also incorporates and explains most of Jigme Lingpa’s Overview of the Three Yogas. Now follows a short summary of the commentary. Dilgo Khyentse Rinpoche starts his commentary by saying:
Here is a short explanation of the wisdom intent of the activity manual of the Awesome Ones’ Assembly’s generation phase, the heart practice of the fierce guru. It derives from the generation phase of the peaceful and fierce vidyādharas, the path of the vase empowerment, the principle, main part of the path, from the Heart Essence of the Vast Expanse of the Luminous Great Perfection. [14]
The nine vehicles of the Nyingma school are also discussed, grouped into the three of the vehicles leading from the origin, the three vehicles of knowledge through ascetic practices, and the three vehicles of powerful transformative methods.[15] From among the nine vehicles, this practice concerns the seventh vehicle of Mahāyoga, and from among the tantra and sādhana sections, it is from the sādhana section.[16] Dilgo Khyentse Rinpoche’s commentary is divided in a general explanation and a specific explanation of the sādhana itself. The general explanation is structured around the three types of deity and the three types of confidence. The three deities are the naturally pure deity, the embodiment of wisdom deity, and the deity with characteristics. The three types of confidence are confidence in oneself, confidence in the Dharma and confidence in the guru. In the section of confidence in oneself the view of Mahāyoga is explained, for example through the general tantric presentation of the ground of purification, that which is to be purified, that which purifies and the result of purification.
Dilgo Khyentse comments that in this practice, for the benefit of individuals of this degenerate age, who are of lesser intelligence and diligence, all the deities of the Kagye are gathered in one maṇḍala. However, there are also independent practices and cycles which feature these deities independently. In general, each deity has different presentations of the path: for Yamāntaka there are the four wheels, for Hayagrīva the three neighs, for Yangdak the single practice, for Mahottara there is the chos don rtags kyi bdud rtis, for Vajrakīlaya the ‘four penetrations’, for Mātṛkā (Tib. mamo) the wisdom of the channels, inner-air and essence-drops, for Vidyādhara the approach, accomplishment and activity, for Chötö calling and commanding, for Fierce Mantra the crucial points of fortress, ravine and life-force, and for all Eight Herukas condensed together there are the five stages.[17] This practice of Palchen Düpa, Dilgo Khyentse Rinpoche says, is the single life-force of the sādhana section of the Nyingma school.
The section of confidence in the guru begins with the myth of how the master Padmasambhava obtained the practices at Śaṅkarakūṭa caitya. What follows is a discussion of the different ways of practicing, and the importance of accomplishing the yidam deity as the guru: devotion to the guru is emphasized. It is also explained that in this degenerate times, the blessing and power to remove obstacles of the fierce practice of the Vidyādhara Assembly and practicing the Kagye deities as fierce mantra are great and swift. The major part of the text then covers the specific explanation of the sādhana, which has three parts. First are the preliminary stages of accumulation, purification, removing unfavourable circumstances and gathering favourable circumstances, second is the main part of the generation phase practice together with its branches, and finally there are the additional stages of the concluding activities, which consists of the feast-gathering (tsok), and so forth.
In the colophon, Dilgo Khyentse Rinpoche tells us that he wrote this commentary when he was 25 years old (that would have been around 1934). He first wrote this as a set of notes for his own benefit, since the recitation manual of the omniscient Jigme Lingpa does not contain more than the crucial points of the visualizations of the approach and accomplishment phases. He showed it to his guru Jamyang Khyentse Chökyi Lodrö (1893-1959) and his dharma friends and they were pleased with it. Unfortunately, the text became lost in the turmoil of the cultural revolution. Later on, when Rinpoche was in Tharpaling Monastery[18] in Bumthang, Bhutan, he was requested to write it down again, and so he did.
Conclusion
The last commentary has been written very recently, and is by far the largest commentary available, counting seven hundred pages. It has been written by the chief disciple of the current Fourth Dodrupchen Rinpoche, Lopön Thekchok Yeshe Dorje (b. 1957), and is called Ocean of Kagye: A Guide to the Meditation on the Awesome Ones' Assembly.
For an overview of the commentaries and other texts related to Palchen Düpa, please see the catalogue by Jigme Losal, the Core Texts of the Longchen Nyingtik, and the Palchen Düpa page on the Rigpa Wiki.
Bibliography
Dhondup, Garje Khamtul Jamyang, and Lotsawa Tenzin Dorjee. “The Eight Practice-Instructions of Sugatas (Bde-Gshegs Sgrub-Pa Bka’-Brgyad) in the Nyingma Lineage.” The Tibet Journal 15, no. 2 (1990): 59–65.
Dudjom Rinpoche, Gyurme, ed. The Nyingma School of Tibetan Buddhism: Its Fundamentals and History. 2nd edition. Boston, Mass: Wisdom Publications, 2002.
Germano, David. “The Seven Descents and the Nature of SNga’ ’gyur: The ‘History’ of RNying Ma Tantras.” In The Many Canons of Tibetan Buddhism: Proceedings of the Ninth Seminar of the International Association for Tibetan Studies. Leiden, 2000.
Gyatso, Janet. Apparitions of the Self: The Secret Autobiographies of a Tibetan Visionary- A Translation and Study of Jigme Lingpa’s Dancing Moon in the Water and Dakki’s Grand Secret Talk. Princeton, N.J.: Princeton University Press, 1999.
Jigme Lingpa. mkhyen brtse’i ’od zer gyi rnam thar legs byas yongs ’du’i snye ma. si khron mi rigs dpe skrun khang, 1997.
Jigme Lingpa, Patrul Rinpoche, Getse Mahapandita, and Chökyi Nyima. Deity, Mantra, and Wisdom: Development Stage Meditation in Tibetan Buddhist Tantra. Translated by Dharmachakra Translation Committee, Andreas Doctor, and Cortland Dahl. 1st edition. Ithaca, N.Y: Snow Lion, 2007.
Schaik, Sam Van. “The Early Days of the Great Perfection.” Journal of the International Association of Buddhist Studies 27, no. 1 (June 30, 2004): 165–206.
Footnotes
[1] Janet Gyatso, Apparitions of the Self: The Secret Autobiographies of a Tibetan Visionary- A Translation and Study of Jigme Lingpa’s Dancing Moon in the Water and Dakki’s Grand Secret Talk (Princeton, N.J.: Princeton University Press, 1999), 176–77; Jigme Lingpa, Mkhyen Brtse’i ’od Zer Gyi Rnam Thar Legs Byas Yongs ’Du’i Snye Ma (si khron mi rigs dpe skrun khang, 1997), 328.
[2] Tib. babs bdun and tshul bzhi, see: David Germano, “The Seven Descents and the Nature of SNga’ ’gyur: The ‘History’ of RNying Ma Tantras,” in The Many Canons of Tibetan Buddhism: Proceedings of the Ninth Seminar of the International Association for Tibetan Studies (Leiden, 2000), 227.
[3] Germano, 228.
[4] Germano, 237.
[5] Gyurme Dudjom Rinpoche, ed., The Nyingma School of Tibetan Buddhism: Its Fundamentals and History, 2nd edition (Boston, Mass: Wisdom Publications, 2002), 535.
[6] Sam Van Schaik, “The Early Days of the Great Perfection,” Journal of the International Association of Buddhist Studies 27, no. 1 (June 30, 2004): 174.
[7] Germano, “The Seven Descents and the Nature of SNga’ ’gyur: The ‘History’ of RNying Ma Tantras,” 236.
[8] Germano, 236.
[9] The Blissful Mount, mchod rten bde byed brtsegs pa
[10] Tib. gnam lcags 'bar ba, present day Adam’s peak in Sri Lanka.
[11] See Garje Khamtul Jamyang Dhondup and Lotsawa Tenzin Dorjee, “The Eight Practice-Instructions of Sugatas (Bde-Gshegs Sgrub-Pa Bka’-Brgyad) in the Nyingma Lineage,” The Tibet Journal 15, no. 2 (1990): 59–65.
[12] Illuminating Jewel, 236b -237a.
[13] Ladder to Akaniṣṭha: Instructions on the Development Stage and Deity Yoga, translated in Jigme Lingpa et al., Deity, Mantra, and Wisdom: Development Stage Meditation in Tibetan Buddhist Tantra, trans. Dharmachakra Translation Committee, Andreas Doctor, and Cortland Dahl, 1st edition (Ithaca, N.Y: Snow Lion, 2007).
[14] Page 231
[15] Tib. kun 'byung 'dren pa'i theg pa gsum, dka' thub rig byed kyi theg pa gsum, dbang sgyur thabs kyi theg pa gsum.
[16] Illuminating Jewel, 233b.
[17] Illuminating Jewel , 239b.
[18] Tib. thar pa gling. This monastery was famously founded by Longchenpa.