@#/_/'jigs bral ye shes rdo rje/ rong zom chos kyi bzang po'i rnam thar/ Біографія Ронгдзома Махапандіти Джигдрала Дордже

Choki Zangpo of Rong,889 who was renowned as the supreme mahapandita of [Tibet],
the land of snow mountains, took birth in Narlung-rong, a subdistrict of Rulak in lower Tsang.
[In order for him to do so,] the rite of the five awakenings of the causal phase was first
performed by [his father] Rongben Rinchen Tshultrim, the son of Rongben Pelgi Rinpoche.
Consequently, [during his lifetime] he was to demonstrate an enlightenment exemplifying five excellences:
Dignaga's discriminative awareness, Vasubandhu 's learning, Candragomin's expressive style,
Dharmakirti's analytical acumen, and master Aryasura's poetic composition.

It is said that Rongzompa was the immediate reincarnation of a pandita called master Smrtijnanakirti,
who had come [to Tibet] towards the end of the early propagation of the teaching.
In the province of Dokam he corrected the translations of some of the tantras, and translated
commentaries on the way of secret mantra, including the Commentary on the Litany of the Names
of Manjushri (tha ga na'i mtshan bryod kyi 'grel-pa) by Thagana, and many means for attainment,
such as that of Esoteric Manjushri. He also composed some treatises on grammar.
Later, he passed into nirvana [while still in Tibet]. But in the lineage of the Anthologised
Siltras (mdo mang), [a section] of the Kangyur, Rongzompa follows immediately after Smrtijfianakirti,
a point which requires consideration [for it would be impossible for one to be the immediate
reincarnation of the other if they were master and disciple]. Still, others maintain that a pandita
called Acarya Trhalaringmo came to Kham, and that there he translated and taught
the Extensive Commentary on the Guhyasamti]a Tantra (gsang ba 'dus pa rgya cher 'grel pa) and so forth.
When he passed away he reportedly reincarnated [as Rongzompa].
From his youth Rongzompa spontaneously possessed great discriminative awareness,
and so studied under Garton TshUltrim Zangpo in lower Nyang.
Once, when his father came to bring him provisions,
his fellow students said, "This son of yours has a wild disposition. As
we have grown tired of his noisy chattering, it would be best to take
him away now." The father asked the master whether he should take
the boy away as they had suggested, but the great Garton replied, "Do
not speak of it. He already understands the entire doctrine!"

In his eleventh year Rongzompa studied the dialectical philosophy.
Between teaching sessions he used to repeat all his master's words even
in the children's playground. Because he mastered all doctrines after
hearing them just once, without mistaking even a single word, he
became known as an emanation of Maftjusri. When he was in his
thirteenth year he seemed to have completed his studies and to have
become free from ignorance with respect to all that can be known.
He himself was to say, "My learning was not insignificant: There
was no doctrine I did not study. But neither were my studies great,
for I did not need to review any doctrine more than once. "
This great man's discriminative awareness was both quick and profound.
It is said that because he possessed vast and taintless brilliance
that was supremely wholesome, he obtained infallible retention, keeping
in his mind all the words and meanings of all the difficult Indian texts
- siitras, tantras, and treatises - which he had not previously seen,
having perused them only once or twice. From the very outset and
without great efforts, he was free from ignorance with respect to Sanskrit
and many other languages as well. And because his intellect,
unobstructed in all the inner and outer sciences and scriptures, was like
a sharp thorn, he was vastly superior to others in indicating subtle
distinctions, even in Tibetan, whereby a given word might apply to a
given shade of meaning.

Rongzompa knew the significance of many, extensive textual systems
teaching such sciences as those of the logical treatises, aphoristic verses,
poetics and so forth, without referring merely to [a single authority,
for instance,] the treatise of DaQ.<;iin [the Mirror of Poetics].
In childhood he delighted in the company of every Indian master,
and comprehended their statements. Thus, he found no difficulty in learning
[to read] a volume in the Vivarta script,892 just by glancing over it. It
is said that he even learned the languages and sounds of animals. He
also composed many commentaries and treatises like [his commentary
on] the Gateway to Language (smra-sgo mtshon-cha). With inconceivable
intellectual power he was endowed with a profound intention to serve
all men devoted to the doctrine and religious persons in general, and,
in particular, those who had entered into the vehicle of indestructible
reality and who desired to attain the rites and accomplishments of the
secret mantra. So it was that he earnestly advised them with infallible
instruction, and thus served them. Since he was endowed with some
of the supernormal cognitive powers, he knew the right times and
situations for training sentient beings, and so changed the attitudes of
most living creatures. In order to turn those who entered the doctrine
away from its opponents, well-prepared and methodical treatises would
flow forth from his lotus mouth. And he never regretted giving this aid.

Abandoning avarice, Rongzompa renounced possessions for, and
tolerated the incompetence of, ordinary persons whose minds were not
inclined to the doctrine.893 Making them the objects of his compassion,
he established them in happiness and peace. He cherished sacred matters
and meditative resolve like wish-fulfilling gems, or vital forces;
and he inspired others to follow suit.

While composing [works concerning] the true doctrine, Rongzompa
did not have to hesitate in order to collect and study source-books or
make other such investigations, for the eight great treasures of brilliance
were liberated [within him], whereby he could penetrate the words and
meanings of the doctrine without impediment. Since all his treatises
are refined in meaning, verbally refined and of unadulterated expressive
style, 894 they are in harmony with the mysteries of the speech of the
Teacher, the great Sage. For this reason, others who are known for
their learning cannot refute them. It is said that individuals in the
lineage of those who have studied his esoteric instructions concerning
the way of secret mantra cannot but receive his blessing by following
[the texts] literally, even if they have not obtained the transmissions.
When the master Atisa met this great being, he declared him to be
infallible, saying, "This master is, in fact, the deceased master Krsnacarin of India.
How could I be able to discuss the doctrine with him?"
In general, it was said [of him]:

| In Vinaya, Tshurton Yige was learned.
| In correct ritual practice, Y edrak was skilled.
| Rongpa was learned in grammar and logic.
| But father ChOdrak himself gathered all!895

While, generally speaking, Rongzornpa continued unbroken lineages
of the sfitra and mantra traditions derived from many gurus, in particular,
[he figures in many lineages of] the doctrinal cycles of the vehicle
of indestructible reality according to the Ancient Translation School,
for example:

(i) The lineage of the instructions of the great master Padrnasarnbhava [passed from that master through]:

| Nanarn Dorje Diijorn;
| Kharcen Pelgi Wangcuk;
| Torn Atsara Pel Metok;
| Dra Dorje ZhOnu;
| Zhangzhang Yonten-tra;
| Rongben Yonten; and
| Rongben Tshultrim Rinpoche [Rongzornpa's father].

Rongzornpa received them from this last figure in the lineage.
(ii) The lineage of Vairocana's esoteric instructions [which passed
from that master through] :

| Yudra Nyingpo;
| Lacen Gongpa Rapsel;
| Trurn Shinglakcen;
| Nup Paten; and
| Yazi Ponton.

The latter expounded them to the all-knowing Rongzornpa. This is one
lineage of the Mental Class.

(iii) There was also an accomplished individual in Longtang Drolrna
named Aro Yeshe Jungne. 8% He possessed both the instructions of
seven successive masters of India and those of seven successive masters
of China. [From him the lineage was transmitted through:]
| Cokro Zangkar Dzokur;
| Yazi Ponton;897 to
| Rongzornpa.

This is called the Kham tradition of the Great Perfection.

(iv) Again, there were the esoteric instructions given by Vimalamitra
to Nyang Tingdzin Zangpo, and those which he taught to Ma Rincenchok
and Nyak Jnanakumara. Both were transmitted through Khu
Cangcup-oto Khyungpo Yik-o, and by stages came down to Rongzompa.

Thus, Rongzompa was an unrivalled master of the teaching of the
Ancient Translation School of the secret mantra, in whom was found
one of the fountain-heads of the teaching.

At the beginning of this master's Commentary on the Tantra of the
Secret Nucleus (gsang snying 'grel pa) it says:

| The nature of the Three Precious Jewels
| Is enlightened mind.

For this reason it is called the Precious Jewel Commentary (dkon-mchog 'grel).
The commentary by the great, all-knowing Longcenpa, entitled
Dispelling Darkness in the Ten Directions, clearly elucidates [the Secret
Nucleus], commenting on it according to the tradition of the king of
vehicles [Atiyoga]. On the other hand, this commentary by the all-knowing
Rongzompa appears like a great chest that is sealed tight, vastly
commenting on the expanse [of reality]. Knowing that these two are
the main Tibetan commentaries [on the Secret Nucleus] provides the
intellect with [the potential for] great power.

When Rongzompa was young, while studying the teachings of the
Ancient Translation School under one Doton Senge, he once dreamed
that he was eating a porridge he had prepared of the Secret Nucleus,
with a vegetable broth made of the Buddhasamayoga. He told this to
his master, who said, "How wonderful! It is a sign that you have
completely internalised those doctrines. You should compose a commentary on each."

Therefore, to fulfil his guru's intention, Rongzompa composed three
esoteric instructions based on the three precious trainings. These are
the Extensive Sutra of the Commitments, which gives definitiveexpression
to the training of superior moral discipline; the Four Modes and Fifteen
Aspects Commentary ( 'grel-pa tshul-bzhi yan-lag bco-lnga-pa), which sets
forth the training of superior contemplation; and the Commentmy on
the Buddhasamiiyoga (mnyam-sbyor-gyi 'grel-pa), which consists of
esoteric instructions on the view and meditation of the Great Perfection,
and which teaches the training of superior discriminative awareness.

Similarly, he composed many commentaries and esoteric instructions,
such as those on the Tantra of the Purification of All Evil Destinies
(Sarvadurgatiparisodhanatantra, T 483), and on the Bhairava Tantra.
Among them are texts that are inexpressibly profound, and of vast
significance, such as the Introduction to the Way of the Greater Vehicle
(theg-pa chen-po'i tshul-la '.Jug-pa), and so forth. In short, Rongzompa
made the abode of omniscience his own; for, with respect to the different
siitras, tantras, and treatises, he mastered all those which are knowable.
He even went so far as to write treatises on such worldly occupations
as agriculture, animal husbandry, and dairy farming.

Therefore, when at first all the scholars of the four Tibetan provinces
assembled with the intention of debating him, it was an occasion for
Rongzompa to prune the vines of their brilliance and to flatten the
cobra's hood of their pride. So it was that all those scholars, including
Yangkye Lama of Shap, Marpa Topa, Uyukpa Daton, Do Khyungpo
Huq1-nying, Setrom Gyamtsobar, Tshamton Koca , Pangka Tarcung,
Go Lhetse, and Gya Gyeltsi.il had thought to refute Rongzompa by
criticising his treatises as being merely the inventions of a native Tibetan.
But when they confronted the great man in person they found that he
adhered to the scriptural authorities, could bear logical examination,
and that he contradicted neither syllogistic proof nor the teachings of
their gurus. Thus, he refuted them through the brilliance of his intellect,
which was free from all the verbal and substantial faults asserted by
his opponents. As they inspected each of his treatises and savoured its
meaning, they were all astonished; and every one of them honoured
him and made him their guru. So it is said.

So too, the translator of Korup, a monk named Choki Sherap, who
had the guise of one who was much learned, also slandered Rongzompa
at first. But on seeing the volume entitled Introduction to the Way of
the Greater Vehicle, which Rongzompa had composed, he felt great
respect. Finally, he honoured Rongzompa with many presents, confessed
his fault, and prayed to be accepted as a disciple. Then he studied
the Secret Tantra of [Wrathful] Maii]uirf, and many other doctrines.
During his discourses on that Secret Tantra, the great pandita
declared, "If we had a Sanskrit manuscript, [the tantra] would read like
this, but since there is none, we cannot now correct it."

Korup Lotsiiwa retained his words and later obtained a Sanskrit
manuscript from a paQ<;lita called lord Kr�Qa, which he studied under
him. He found it agreed with the words of Rongzom PaQ<;lita and felt
great devotion. It is said that he offered to Rongzompa the Sanskrit
manuscript which Kr�Qapii had provided, and studied it once more
under him. In the same way, many translators such as Marpa Choki
Wangcuk898 and intellectuals who were renowned for their learning
bowed before his feet.

Rongzompa adhered to many paQ<;litas including the Indian preceptors
Maiijusrivarman, Maiijusrijiiana, Upayasrimitra, Buddhakarabhadra,
Deviikaracandra, Paramesvara, and Amoghavajra. He acted as
their interpreter and translated many texts, including the Vajrabhairava
Tantra, the tantra of Black Yamari, the Esoteric Maiijum,899 and the
Root Tantra of Cakrasarrzvara. They are most excellent translations and
are thus worthy exemplars of the new translation schools. All of
Rongzompa's Indian paQ<;litas used to say to him, "Dharmabhadra!
You should compose many doctrines and protect many living creatures.
Not to mention your other attributes, in India men compose without
having a third of your knowledge of grammar and logic. So, why don't
you write?"

Though endowed with such perfect attributes, Rongzompa persevered in
reducing pride and smothering arrogance. If we consider
the accounts of his liberated accomplishments, there are many concerning,
for example, how he crossed the mirror-like surface of a great cliff
through magical abilities, or how he pierced rock with his kila , flew
into the sky, and possessed supernormal cognitive powers, through
which he comprehended the domains and conduct of most Tibetan
gods and demons. So it was that this great pal).gita, such an undisputed
emanation, was manifestly praised and venerated by all the scholars
who lived during his age . He lived for one hundred and nineteen years
and is said to have passed away without physical illness. Even the great
Go Lotsawa [ZhOnupel] has praised him saying, "In this snowland of
Tibet no scholar has appeared who has been his equal. "900 This is
universally known.

Among the students who followed him, there were two lineages: the
lineage of his sons, and that of his disciples. First, the lineage which
issued from his two sons, Zijibar and Bumbar, lasted for a long time ,
and everyone who appeared in it attained accomplishment through the
practice ofVajrakila. In the lineage of his disciples, there were seventeen
great translators including Korup Lotsawa, Marpa Topa, and Go
[Khukpa Lhetse]; thirty-five great accomplished masters including Yak
Dorje Dzinpa ; one hundred and eighty great meditators, masters of
yoga, including the venerable Khurbupa, the brother of Macik
Zhama; and about five hundred others who upheld the umbrella of
his doctrine, including Dorje Wangcuk, the layman of Yolcak, and
Yangkye Lama.