AN HISTORIC DESCRIPTION OF AWARENESS HOLDERS OF THE GREAT SECRET MANTRA WHO ARE RESPLENDENT IN WHITE CLOTHES AND LONG HAIRa brief oral commentary by Kyabje Kunzang Dorje Rinpoche

Ever since the time of the meeting of the three masters, Khenpo Shatarakshita, Lopon Padmasambhava and

the Dharma King, Trison Detsen in 8th century Tibet, there were two divisions of sangha, known as the sangha

of monastics with shaven-heads and the saffron robes (rab byung ngur smig gi sde) and the sangha of ngakpas

with white clothes and long, plaited hair (gos dkar lcang lo’I sde).

In the upper and lower regions of Kham, these ngakpas are known as ‘amnyes’ (a myes). In the district of

Ngari, they are called ‘jopas’ (jo pa) and in provinces such as U and Tsang, they are

called ‘ngakchangs’(sngags ‘chang). In Bhutan, Sikkhim and other bordering kingdoms, these practitioners are

known as‘serkhyimpas.’

The sovereignty of both sanghas was equal during the reign of the Dharma King Trisong Detsen (790-858).

This is clearly indicated in historical accounts. Moreover, during the reign of King Ralpachen (813-836), the

monarch weaved silk into two ends of his matted hair as a sublime object of offering and requested that both

sanghas sit and walk back and forth upon it. This appears in all of the reliable sources of monarchy annals.

In these historical accounts, there were four different jopa practitioners who worked to reverse adverse

conditions for the Dharma kings of Tod Guge and Gungthang. Similarly, in lower Nangchen and Dege, it is

known that there were four different great lamas at the center of the region, four ministers in the middle of the

region and four amnyes in the low part of the valley, working for the Dharma Kings.

These ngakpas performed the three esoteric ‘do’ rituals in places where earth and sky form a triangular shape

like a ham khung. When there are many indications that obstructing forces such as gods and demons are

hindering the practice of those in a particular place, then yogis with sharpness, swiftness and the ability to enact

wrathful activity are extremely beneficial.

In Central Tibet, during the reign of Drogon Chogyel Phakpa (1235-1280), it is said that there were four great

ngakpas in the four directions of Drogon Tsang. In the time of the Great 5th Dalai Lama (1617-1682), there

were also four ngakchangs who controlled the four directions of serkhang. These ngakpas performed healing

and obstacles reversing ceremonies, rituals that were performed by ngakpas only.

Furthermore, it is ngakpas who would preside over the activity rituals related to the seven types of

transgressors (nyams pa bdun) including beings who contradict the Buddha’s teachings, beings who have

broken their samaya commitments, enemies of the Three Jewels, Personal enemies of the teacher, the ten

enemies to be destroyed and antagonistic protector beings. Through the activities of destruction, the rituals of

suppression, burning and throwing, the violators’ form and aggregates are completely annihilated and reduced

to particles of dust, so that not even so much as their name remains. Then, their consciousnesses are liberated

into the dharmadhatu.

(The Activity of Suppression:) The offending enemies and hindrances are first commanded and invoked but the

power of the Three Truths. Once summoned, they are bound through mudra and then forced nine levels

underground, unable to re-emerge.

(The Activity of Burning:) In the same way, the hindrance being is summoned through the power of the truth and

bound by mudra. Then, they are destroyed through the method of Me Lha.

(The Activity of Throwing:) Alternatively, after they have been summoned and bound, their forms are bound to

the torma effigy, which is then thrown.

The method used to destroy dreaded foes of the Buddhist doctrine, Dharma people and especially, beings that

threaten the Lama, is great compassion. This is accomplished by joining skillful activity with the three aspects of

clear visualization. Through these wrathful activities, the continuum of unwholesome karma is cut through and

the offending being is places in a state of permanent bliss. Ngakpas are known for these three methods of

suppressing, burning and throwing: these are their primary daily activities.

The Magical Weapon Activities

The magical weapon activities of reversal can be classified into divisions of nine types of reversal, seven

reversals, one reversal and so forth. The nine magical weapons of reversal include the mantra weapon(thunn

zor), the stone weapon (rdo zor), the blood weapon (khrak zor), phung zor, the thorn weapon(tsher zor), the

white mustard seed weapon (yung zor), the arrow weapon (mda zor), the torma weapon(gtor zor) and the

poison weapon (gug zor).

There is one magical weapon that is sufficient for all purposes – the horn of wrathful revelry (kro bo rol ba’I rwa

zor). This horn should be the right horn of a drong, or the right horn of a yak from the southern Tibetan

jungle, ‘Kyilgyi Sin.’ If one cannot obtain such a shorn, one may use the right horn of an ordinary yak, the right

horn of a dzo, or the right horn of an ox. According to the teachings of the Inner Tantras, one fills the horn with

poisons]], blood and a variety of other sorcery substances and then the substances are thrown.

There are two types of blood: poisonous blood and mixed blood. Poisonous blood is a mixture of three black

poisons: tsenduk nakpo, tharnu nakpa and bongwa chen nakpo. it is best if one can obtain all three. If all three

cannot be acquired, it is necessary to have at least one of them. These poisons grow in rocky ravines, gorges

and other places that are not reached by the sun’s rays.

Mixed blood includes the heart-blood of a warrior killed in hand-to-hand combat. If this cannot be obtained, one

must acquire the heart blood of a person who has been killed by one of three things – an arrow, knife or spear.

This combined with the mixture of three poisons is called mixed blood. This is needed for effigy rituals and the

magical weapon activities of the horn.

In any case, it is absolutely necessary that those who perform these activities manifest signs of accomplishment

of the approach, accomplishment and activity stages of the Three Roots sadhana. One must actually have the

power to first summon the ten types of obstructing beings, liberate them and finally, lead them to pure realms.

One must be a Tantric master.

There are two types of ngakpas – those of family lineage (rigs rgyud) and those of Dharma lineage (chos

rgyud). Ngakpa family lineages are passed from father ngakpa to their sons from generation to generation. At

present, these are family lineage holders such as the great lamas of the Nyingma tradition, Minling Trichen

Rinpoche and Sakya Trinzin Rinpoche, the throne holder of the Dharma Potrang lineage.

There are Dharma lineage nagakpas in both the Nyingma and Sarma traditions. Since one may enter the

Tantric mandala by receiving empowerment, scriptural authorization and practical instructions from a qualified

Lama, it is not necessary to be born into a ngakpa family lineage. Once one has properly received these

transmissions, one must authentically enter into the sadhana practices of approach, accomplishment and

activity.

Ngakpas such as these allow their hair too remain long and uncut. They dress in simple, white clothes. Their

minds reside in the unfabricated, natural state. These are the three aspects of the ngakpa’s non-

contrivance (ma bcos rnam gsum gyi sngags pa).

Further, in colloquial language, there is a custom of referring to ngakpas as ‘white,’ ‘black’ and ‘multi-colored.’

Those who rely on alms and essence extraction as food, mystic heat and a single piece of cotton for clothing,

and fully integrate their lives with sadhana practice are called ‘white ngakpas.’ Further, those who engage in

sadhana practice in solitary retreat for only three months out of the year and perform rituals for lay people are

called ‘multi-colored ngakpas.’ Similarly, ngakpas holding the family or Dharma lineages that spend less than

seven days in retreat but perform village rites, are known as ‘black village ngakpas.’ These are well known

designations in colloquial language.

These days in Tibet, there are only three ngakpa gomdes that are very well known. In the region of Amdo, there

are the Rekong (reb kong) ngakpas who generally wear long, matted hair, a multi-colored shawl worm across

the shoulder and red clothing. The Vajra Masters of this gompa are similarly attired, although they usually wear

a white skirt.

Similarly, at Chakri Phurdrak (chags ri’I phur brag) gomde, a place where there is a spontaneously appearing

letter ‘A’ on a rock, the renowned ngakpas who serve the government wear clothing similar to the general

ngakpa’s attire described above.

On the border of U and Tsang, in Shang Zabphulung (shangs zab phu lung), there is a community of ngakpas

known as ‘Zabphu’ zab phu’ ngakpas. These yogis wear uncut hair, multi-colored shawls and white skirts.

There, once one has completed the general practices, the accumulations and purifications of the preliminary

practices and has received empowerment, scriptural authorization and practical instructions for Lama Gongdu,

one is allowed to wear the white clothing. When I was 27 or 28 years old, I lived at this ngakpa gomde for

several years.

Generally speaking, in Tibet, there are many ngakpa gomdes, but one cannot possibly explain in detail the

descriptions, histories and so forth of each and every one of them.

Once, on a previous occasion in Dharmsala, India, the Tibetan government office of Dharma affairs organized a

five-day event focusing on general and specific aspects of Tibetan religious and secular issues. The sangha of

monks, nuns and ngakpas, came together in order to accumulate 100,000 tsog accumulations from Rigdzin

Dungdrup of Rigdzin Godem’s Northern Ter.

On that occasion, initially, the ngakpas were belittled and called ‘phagen.’ Although a general order had been

issued that the office of religious affairs would provide everyone with five rupees apiece each day, the ngakpas

were not given any. The following day, myself and another ngakpa decided that we would go to the feast

gathering attired in our white clothing and full nagkpa accouterments and that if we were not shown proper

respect and given our money accordingly, we would report the incident directly not only to the Dala’I Lama, but

to the media. The next morning, we went as planned. When we arrived at the door of the assembly hall, some

officials from the religious affairs department were seated upon stools in the doorway collecting donations. As

soon as they saw the two of us, one of them said, “Look! Some handsome looking ngakpas have arrived!”

Another one replied, “They are Tso Pema ngakpas.” Subsequently, we received our five rupees without any

argument.

It is our own fault that ngakpas are belittled. It is fine for a ngakpa to be a father, but when ngakpas enter the

assembly hall and are afraid to sit in the assembly row, then they shave their heads or wear monastic clothing

as well as shave their heads, when they wear ordinary chupas and do not dress in the various accouterments

of ngakpa attire, this is what happens.

In bordering countries such as Bhutan and Sikkim, there are ngakpas who don’t keep their

hair long or wear white skirts. They dress in monk’s clothing, but have wives and are family lineage holders.

They are called ‘serkyim’ ngakpas. In Tibet, there are a few gomdes like this, one of them is called ‘Wonpo’

(bdon po). Again, in this place, ngakpas have bald heads and wear informal chupas. They pretend to be

ngakpas but they spend their lives doing business and performing rituals for ordinary pursuits, so they are

neither ngakpas nor monks. The ordinary chupa is the dress of worldly, lay people.

On a previous occasion, the prince of Sikkim asked me to establish a three-year retreat center. When the

appointed retreat master released the retreatants from the retreat boundaries, Chatral Rinpoche came and said

that now that the retreat was complete, Sikkim was an extremely sacred practice place of Guru Rinpoche. From

then on, if all of the retreatants left their hair uncut and wore ngakpa attire, it would be auspiciously beneficial to

the country. He told the prince not to remain a bachelor and that he should find a kind-hearted consort. His

instructions were very clear.

The ultimate Dharma lineage and the ngakpa family lineage, the beings who are the extraordinary holders of

the practice lineage teachings, the great Vidyadharas of India as well as the sublime Tibetan masters of the

kama and terma traditions who possess the three virtuous qualities of knowledge, love and power transcend

the possibility of expression and cannot be written about here.

Furthermore, the seventh samaya vow precludes revealing secret teachings to sentient beings that are not

completely mature. Thus, the secret mantra vehicle is called so because it is secret. The secret mantra

teachings are without fault and must accordingly remain secret to beings that are unsuitable vessels or have

wrong view. There are indeed many hidden yogis and yoginis who have mastered the practices of the Tantric

classes of the superior Vajrayana and have accomplished the two-fold siddhis.

Colophon: This brief account of the white-skirt, long-haired ngakpas was given at the request of a few Dharma

friends who hold the name ngakpa, especially the ngakpa lineage holder, Tenzin Samphel and the French

woman, Kechog Zangmo.

Based on the understanding, awareness and experience of Kunzang Dorje, a ngakpa of the Horja family

lineage, this brief ngakpa history was written in his 70th year, the year of the earth-rabbit, at Tsogyel Gephel

Jong, which is in the foothils of Yanglesho, a sacred place of Nepal.

Translated in March 2004 with the support of Lopon P. Ogyan Tanzin.

Translator’s Footnotes:

1 sngags pa General name for ordained Tantric practitioners who are neither monastic, nor lay.

2 ser khyim pa According to Lopon P Ogyan Tanzin, ‘serkhyimpas’ refers to practitioners who wear

yellow(ser) monastic clothing, but live as householders (khyimpa).

3 The text lists King Trisong Detsen’s life span as 790-844, but I have chosen to go with the more commonly

accepted 790-858.

4 The text lists the reign of Ralpachen as 866-896, but I have chosen to go with the more commonly accepted

813-836.

5 mdos Most important type of ransom ritual used to dispel harm and obstacles caused by the lha, nyen, lu and

the eight classes of gods and spirits. (Drung, Deu and Bon, Narrations, Symbolic languages and the Bon

tradition in ancient Tibet, p. 77, Namkhai Norbu, Dharmsala, 1995.) These are the rituals of suppression,

burning and throwing which are described further into the text.

6 ham khung Also known as ‘brub khung.’ The ham khung is a black, triangular-shaped, iron receptacle used in

sacrificial rites. Its function can also be accomplished by any conjunction of three points formed by earth, sky,

valleys, rivers, etc., or established points on the ground. (Kyabje Kunzang Dorje Rinpoche, 2002).

7 zhung beu tshang ba’I dgra bo The ten enemies to be destroyed include: 1)beings who damage the doctrine

2)beings who slander the Three Jewels 3)beings who steal the sangha’s possessions 4) beings who slander

the Mahayana 5)beings who harm the Lama 6)beings who cause upset to one’s vajra siblings and friends

7)beings who obstruct practice 8)beings who do not rely upon love and compassion 9)samaya violators

10)beings with perverted view of karma and its consequences.

8 bden pa gsum The Three Truths: 1) the absolute truth of transcendence or emptiness 2)the relative truth of

temporary phenomena 3)the inseparability of the absolute and relative truths.

9 me lha A deity associated with the fire offering rituals, related to the Hindu fire god, Agni.

10 ling zor Effigy torma to which a harmful being is bound and then thrown as a means of destruction. (Lopon P.

Ogyan Tanzin)

11 gsal ba gsum The three aspects of clear visualization related to generationstage meditation which include 1)

the clear visualization of the deity’s appearance 2)maintaining the stable pride of the deity 3)recalling the pure,

insubstantial qualities of the deity.

12 zor zlog Rituals in which substances or objects are empowered as magical weapons through mantra and

visualization, and then used to avert enemies and obstructing forces.

13 thun zor ‘Thun’ refers to the use of mantra as a magical weapon. According to Lopon P. Ogyan Tanzin, it is

not necessary to involve a particular sorcery object – the recitation alone is the weapon. According to Norbu

(p.257) ‘thun’ refers to the substances themselves, which are first empowered through mantric recitation and

then hurled from the wrathful horn in the zor zlog rituals.