@#/_/'jigs bral ye shes rdo rje/ ye shes gzhon nu'i rnam thar/ Біографія Няка Джнянакумари

The first of these, master Nyak Jnanakumara, was born
in Shepa, or ChO, in the district of Yarlung. He was the son of
Takdra Lhanang of the Nyak clan, and his wife Suza Dronkyi. When
he was born, there was a mole on his neck which resembled a
crossedvajra, and he was given the name Gyelwei Lodro. The preceptor
Bodhisattva [Santarakshita] ordained him as a novice and, later, as a
monk with full ordination. He became an inconceivably brilliant
translator of many of the doctrines belonging to the siitras and mantra texts
and so became the confluence of the four great rivers of transmitted
precepts which were derived from [the teachings of] the great master
Padmasambhava, Vimalamitra, Vairocana and Yudra Nyingpo. These
"four great rivers" are: (1) the river of conventional textual exegesis,
along with the commentaries and lecture notes; (2) the river of
instruction of the aural lineage, along with the essential writings and the
guidance which lays bare the teaching; (3) the river of blessing and
empowerment, along with the means for conferral and the introductions;
the river of practical techniques, that of the rites of enlightened
activity and attainment,  and attainment, along with the wrathful
mantras of the protectors of the teaching.

After the master Padmasambhava had matured Nyak Jnanakumara
in the mal)9ala of [Vajramrta], Nectar the Enlightened
Attributes (bdudrtsi yon-tan), Nyak caused the water of accomplishment to spring forth
from dry rock in the Crystal Cave of Yarlung. The Magical Net also
must have been transmitted through his lineage, but he attained the
signs of accomplishment primarily from Vajrakila.
Sometime after the passing of King Trhisong Detsen, one of the
queens, Tshepong za, reviled most of the translators and scholars by
her uncivil designs, so Nyak Jnanakumara went to hve at Yamdrok.
His own brother, Nyak Geton, became hostile and slandered him,
declaring that Nyak was "an adept of extremist mantras". He stole
inside, showed it to foolish people and scratched the inside with the
point of his knife, maliciously saying, "This is the work of a charlatan!"

In order to remove widespread doubts, Nyak Jii.anakumara
materialised precious gems in the place where he lived. In this way the
people learned of his miraculous powers and discounted his brother's
words. But even then Nyak knew that his brother was planning many
conspiracies and devising various ways to injure him, so he went away.

When he reached the upper part of Chimytil in Kongpo he found a
herd of seven goats wandering through a desolate valley. He ordered
his servant Lelmik Woktsen to drive them away, but the latter a5ked,
"What will the owner of these goats say when he arrives?"
Nyak replied, "Where is the owner of the goats to be found in a
desolate valley? Drive them away !"

When the owner, Chim Carok (the "Crow of Chim") learned of this
he accused Nyak of theft and demanded sevenfold compensation for
the goats. Although Nyak gave him sevenfold compensation he remained
unsatisfied, destroyed Nyak's hermitage, and pursued him with
an iron hammer. Nyak ran away and entered a temple. It is said that
as the door closed behind him Chim Carok struck the threshold with
his hammer and narrowly missed the head of a young novice.

But Nyak was not even allowed to remain there . He set out for
Central Tibet and on the way met one Drosechung, who was chasing
a deer. Drosechung's mount was startled, so that the deer escaped. He
became enraged and attempted to kill Nyak, but Nyak fled from his
sight, longing to escape.

It was at about this time that Queen Margyen had poisoned the crown
prince [Mune Tsepo] . The master Vimalamitra had miraculously
arrived from China to preside over the funeral ceremony, where Nyak
met him and offered him a container full of gold dust. Vimalamitra
asked, "Are the translator and his servant well?" To which Nyak replied:

| We were doing well in Yamdrok-gang,
| But Gelaton would not let us be.
| We were doing well in the heart of Chim,
| But hell's own crow would not let us be .
| We were doing well in Central Tibet,
| But Drosechung would not let us be.

Thinking that it was very harmful to the teaching for a translator to
be so insulted, Vimalamitra spontaneously taught him the Perfect
Practice of Vajrakila (phur pa phun sum tshogs pa, NGB Vol .27), and that of
the Blue-skirted One's Cycle [of VaJrakila, gsham-sngon]. In the Na
Cave at Kharcu in Lhodrak the scholar and the translator propitiated
Vajrakila together, using twenty-one kilas of acacia wood . Such was
their accomplishment that the kilas started knocking against one
another. At that point, Nyak, who was absorbed in contemplation,
brandished his kila and said, "This is for the Crow." At once, all the
crows in the sky gathered together. Then, he rotated the kila, saying,
"This is for the Crow of Chim." And a pair of crows arrived from
Chim. In anger Nyak brandished the kila at one of the crows and the
bird instantly fell dead.705

At that Vimalamitra said, "Now you can kill by the power of sorcery,
but, I wonder, can you revive by the power of reality? Go ahead and
revive it!" But, as had previously occurred in the case of master
Jalandharipii and his disciple Krishnacirin Nyak could not resurrect the
dead. Vimalamitra scattered a handful of sand and instantly the crow
came to life and flew away. The master said to Nyak, "When you
undertake a wrathful rite without first having attained the realisation
to 'liberate' the self [of your victim], then, even if you succeed in the
rite, it is a great crime. " And then he performed the rite of the "Tie
to the Higher Realms" (gnas-lung). 707

Then the deity of Chim appeared in the guise of a white yak, and
Nyak "liberated" him first of all. By the power of ritually brandishing
his kila he "liberated" Chim Carok and obtained the superior, middling,
and inferior indications that he had destroyed his life-supporting
wolfspirit, along with his servants and slaves, horses and dogs, and kith
and kin, and thus put an end to his race.

While inflicting the same punishment on Nyak Geton, his own
brother, Nyak developed great compassion, owing to the kindness of
master Vimalamitra; for this sort of wrathful rite of occult power is
particularly dependent on the coincidence of the indestructible reality
of anger.

So his intention turned to reality itself and he was completely unable
to perform the rite. Master Vimalamitra said to him, "At this point, if
you find an assistant who is endowed with all the signs of a sorcerer,
you will be able to perform it." With this, he began to search.
He found a blacksmith called "Pektse the Sogdian" - for at that time
blacksmiths were called "Sogdians" - who was wrathful to behold. 710
Nyak perceived that he had all the appropriate physical marks and
signs: his head was knotted and the lower part of his body was triangular
in shape. 711 Nyak came down behind him and acted as his assistant by
operating the bellows. He expounded to him the dialectical doctrines
of the causal vehicle, but the blacksmith paid no attention. Then, when
Nyak explained the Kriyiitantra, Caryatantra, and Yogatantra,
he listened occasionally, but otherwise only heard the clanging sound of the
hammer as it struck [the anvil]. Finally, when Nyak gave teaching on
the three inner classes of tantra and at the same time swallowed the
scraps of hot iron that were flying about, the blacksmith was amazed.
"How did you acquire such miraculous power?" he asked.
"I acquired it by practising the doctrine I was just explaining."
The blacksmith developed great faith and, making an offering of all
of his tools, he became a disciple. His name was changed to Lha Pelgi
Yeshe.

Similarly, Nyak discovered that Odren Pelgi ZhOnu also possessed
the signs of one fit to attain Vajrakila; so the master and his two disciples
propitiated that deity. When Geton heard about it he began a murderous
conspiracy. Others restrained him saying that it was not right to
blaspheme a venerable monk, but Geton refused to listen. During the night
he dreamed that many women encircled him and cut off his head. He
told this to his wife, who earnestly tried to restrain him, but without
paying attention he rode off on his horse. On the way an enormous
bird flew over and startled the horse. Geton's flesh was torn to shreds
and his blood was scattered drop by drop. It is said that he was actually
"liberated" by the protector. The Sogdian Pelgi Yeshe removed his
heart and offered it to the master, who said:

| Let no sin be committed.
| Virtue must be perfectly practised.
| Completely tame your own mind.
| May all sentient beings be happy!

In short, Nyak's guardian deity had appeared as a hawk and, having
"liberated" Geton along with his life-supporting wolf-spirit, servants
and slaves, horses and dogs, and kith and kin, put an end to his race .
In the same way, Nyak summoned the consciousness of Drosechung,
who was grazing his herd of horses on the plain of Netang, and
completely destroyed him by the ritual thrust of the kila. He transformed
the deity of Dro [Drosechung's clan] into a blue wolf and dealt with
his life-supporting wolf-spirit, servants and slaves as before.

This great translator Nyak adhered to learned and accomplished
masters who were equal to the Buddha himself, and in this way he
acquired very great learning in grammar, logic, dialectics, and the outer
and inner mantra texts. Having become a great translator, he interpreted
many works on the true doctrine. He became a master of the trilogy
of the Sutra which Gathers All Intentions, the Magical Net and the Mental
Class and through his expositions the number of extraordinary disciples
multiplied. Thus, his kindness was inconceivable. Finally, he realised
the great accomplishment through the VaJra Bridge of the Aural Lineage
(snyan-brgyud rdo-rye zam-pa) and through [teachings belonging to] the
Esoteric Instructional Class of the Great Perfection (man-ngag-sde).713
His body vanished in a mass of light, the union of radiance and emptiness.

Nyak Jii.anakumara guided his foremost disciples, until they became
the "eight glorious adepts of Vajrakila" . These eight glorious sons were
his four earlier disciples - the Sogdian Pelgi Yeshe, Odren Pelgi ZhOnu,
Nyencen Pelyang, and Thakzang Pelgi Dorje - and his four later disciples -
Lamcok Pelgi Dorje, Tarje Pelgi Trakpa , Tra Pelgi Nyingpo,
and Lhalung Pelgi Dorje. In addition, there were his nephews Opa
Tosel, Gyepak Sherap and Bhusukuchok, whose lineage gave rise to
extensive enlightened activity.