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In Central Tibet, Zur sGro-phug-pa's principle disciples were known as the four 鈥渂lack ones鈥�; the four 鈥渢eachers鈥�; and the four 鈥済randfathers鈥�. The four 鈥渂lack ones鈥� (nag-po, so-called because their names all contained the element nag, 鈥渂lack鈥�) included lCe-ston rGya-nag of Upper Nyang, the main lineage-holder of the Central or 鈥淯pper Zur Tradition鈥�.

rGya-nag studied under sGro-phug-pa from the age of thirty for eleven years, and owing to his Intellectual abilities and devotion, sGro-phug-pa bestowed upon him the fundamental texts and practical instructions for 惭补丑腻测辞驳补, Anuyoga and Atiyoga. For this reason, he became the most complete lineage-holder of the Zura. His many students included dBus-pa sTon-sak, dBus-pa Zhig-po, and his own nephew, Yon-tan gZungs (b. 1126) who studied the three classes of inner tantra under him for thirteen years.

The lineage thus descended as follows:

- lCe-ston rGya-nag;
- Yon-tan gZungs and dBus-pa Zhig-po;
- Zhig-po bDud-rtsi;
- rTa-ston Jo-ye (compiler of the former鈥檚 teachings);
- rTa-ston gZi-brjid (compiler of the biographies of this lineage)

The latter also composed his own extensive commentary on the 骋耻丑测补驳补谤产丑补迟补迟迟惫补惫颈苍颈艣肠补惫补尘补丑腻迟补苍迟谤补.

gYung-ston-pa rDo-rje dPal, however, in his commentary on the Guhyagarbha (gYung-'grel), digresses to provide us with the following divergent lineage, based on the exegesis of the sPar-khab Commentary (骋耻丑测补驳补谤产丑补尘补丑腻迟补苍迟谤补谤腻箩补峁�墨k腻, p. 4718):

- sGro-phug-pa;
- Bying-ston of gTsang and Nye-ston Chos-kyi Seng-ge of sGong-drings;
- gTsang-nag 'Od-'bar;
- Mes-ston mGon-po;
- bLa-ma Srong;
- Pak-shi Sak-ya 'od;
- rTa-nag bDud-'dul;
- mDa' Sak-ya 'Phel;
- Zur Byams-pa Seng-ge;
- gYung-ston-pa rDo-rje dPal.

Zur Byams-pa Seng-ge

gYung-ston-pa鈥檚 own teacher, Zur Byams-pa Seng-ge, was the son of Zur Nyi-ma Seng-ge and great grandson of Pak-shi Sak-ya-'od. In his fifteenth year, at 'Ug-pa-lung, he studied the Guhyagarbha under mDa' Sakya 'Phel, and then, in his seventeenth year, he composed a Definitive Presentation of the Tantras (rgyud-kyi rnam-bzhag). He subsequently received the 惭腻测腻箩腻濒补-pathakrama (P. 4736) and the Great Perfection from lCe-ston Grub-pa 'Bum, the empowerments of beneficence, ability, and profundity according to the Zur tradition of the Magical Net (sgyu-'phrul zur-lugs-kyi phan-nus-zab-gsum-gyi dbang) from rTa-ston gZi-brjid of La-stod, and many other teachings. Byams-pa Seng-ge himself had numerous disciples, including sixteen who had mastered the 惭腻测腻箩腻濒补-pathakrama (p. 4736). the Guhyagarbha and the sPar-khab Commentary (骋耻丑测补驳补谤产丑补尘补丑腻迟补苍迟谤补谤腻箩补峁�墨k腻. P. 4718). Foremost among them were gYung-ston rDo-rje dPal, the senior disciple of his early years, and rTa-nag sGrol-ma-ba bSam-grub rDo-rje, the foremost disciple of his later years.

gYung-ston rDo-rje dPal:

gYung-ston-pa of the gLan clan (3284-1365) was learned in dialectics, Abhidharma, and the mantra-traditions, ancient and new. He became the genuine spiritual son of Kar-ma-pa III, Rang-byung rDo-rje. From Zur Byams-pa Seng-ge, however, he obtained the mdo-sgyu sems-gsum. representative of the 鈥渄istant lineage鈥�, and he composed the Illuminating Mirror (dpal gsang-ba'i snying-po'i rgyud-don gsal-byed me-long, NGKMG. Vol. 28), a commentary on the Guhyagarbhatantra which surpassed other exegetical traditions in its popularity. His approach is described as classificatory and he rearranged the fifth chapter, which became a focal point of study for later masters such as Zur Chos-dyings Rang-grol. Later commentators such as Nam-mkha' Rin-chen, Lo-chen Dharma艣r墨, Kah-thog dGe-brtse 笔补峁囜笉颈迟补 and 'Gyur-med Phan-bde'i 'Od-zer were frequently influenced by his interpretations.^[1]

rTa-nag sGrol-ma-ba bSam-grub rDo-rje:

bSam-grub rDo-rJe from rTa-nag gNas-gsar (1295-1376) studied extensively under Zur Byams-pa Seng-ge and became learned in the Magical Net. He also received its empowerment from gLan Nya-tshal-pa bSod-nams mGon-po. Among his students were Zur Ham Sak-ya 'Byung-gnas of Yang-dben, from whom issued the so-called 鈥淶ur lineage鈥� (zur-brgyud) and his own son, Sangs-rgyas Rin-chen, from whom Issued the 鈥渟on鈥檚 lineage鈥� (sras-brgyud).

Zur Ham Sak-ya 'Byung-gnas:

Zur Ham was the son of the afore-mentioned Zur bZang-po dPal. In his fifth year he delivered an astonishing public exegesis of the Guhyagarbhatantra. Under Sa-bzang Mati Pan-chen,^[2] gYung-ston-pa, and 'Jam-dbyangs bSam-grub rDo-rje he made a general study of dialectics, 厂奴迟谤补蝉, Tantras and esoteric instructions. Including the 惭腻测腻箩腻濒补pathakrama (P. 4736), the 艢谤墨驳耻丑测补驳补谤产丑补迟补迟迟惫补惫颈苍颈艣肠补测补尘补丑腻迟补苍迟谤补 (T. 832), and the sPar-khab Commentary (骋耻丑测补驳补谤产丑补尘补丑腻迟补苍迟谤补谤腻箩补峁�墨k腻. P. 4718). He extensively propagated the mdo-sgyu-sems-gsum to his students, including Sangs-rgyas Rin-chen and gNyal-pa bDe-legs-pa.

Sangs-rgyas Rin-chen rGyal-mtshan dPal-bzang-po:

Sangs-rgyas Rin-chen, sGrol-ma-ba bSam-grub rDo-rje鈥檚 son (1350-1431), mastered the doctrinal cycles of the Magical Net including the Guhyagarbhatantra under his own father and Zur Ham Sak-ya 'Byung-gnas. At the age of fourteen, he was able to confer empowerment on others. He then composed a Great Commentary on the Guhyagarbha (gsang-snying 'grel-chen), and a Detailed Exposition Of. the Array of the Path of the Magieal Net (lam rnam-bkod-la rnam-bzhag) when he was about forty. His other compositions include an Extensive Descriptive Basis (for the Rites) of the Wrathful Deities (khro-bo-la mngon-par-rtogs-pa rgyas-pa) and a Detailed Ceremony for the Rite of Tie to the Higher Realms (gnas-lung-la'ang cho-ga rgyas-pa). In his seventieth year he accepted 'Gos-lo gZho-nu dPal, the author of the Blue Annals as a disciple and granted him the empowerment of the peaceful and wrathful deities according to the Magical Net (sgyu-'phrul zhi-khro'i dbang); the longevity-empowerment of the Magical Net (sgyu-'phrul-gyi tshe-dbang); the exegesis of the Guhyagarbhatantra and its commentary; and an extensive exegesis of the Array of the Path of the Magical Net (man-ngag rnam-par bKod-pa, p. 4737) according to his own commentary. He also bestowed on him the transmissions of the Illuminating Lamp of the Fundamental Text (khog-gzhung gsal-sgron. P. 4739); the Forty-Chapter Magical Net (sgyu-'phrul bzhi-bcu-pa. NGB. Vol.14); the Eighty-Chapter Magical Net (sgyu-'phrul brgyad-bcu-pa. T. 834) and the Superior Magical Net (sgyu-'phrul bla-ma. T. 837).

'Gos Lotsawa gZhon-nu dPal:

'Gos gZhon-nu dPal (1392-1481) was a student of Karma-pa V, De-bzhin gShegs-pa, rNgog Byang-chub dPal, and the great pa峁囜笉ita Vanaratna. He corrected and retranslated the 惭补帽箩耻艣谤墨苍腻尘补蝉补峁僩墨迟颈 (T. 360), the Guhyagarbha, and other texts.^[3] He received the 鈥渄istant lineage鈥� from sGrol-chen Sangs-rgyas Rin-chen, and so became a master and lineage-holder of the rNying-ma school.

He himself said:^[4]

鈥淚 acquired exceptional devotion towards the tradition renowned as the rNying-ma-pa school of secret mantras. So, I was never polluted by the defilement of rejecting (true) doctrine.鈥�

His main students were Karma-pa VII, Chos-grags rGya-mtsho and Zhva-dmar-pa IV, Chos-kyi Grags-pa, the latter being the principal lineage-holder.

Zhva-dmar-pa IV, Chos-kyi Grags-pa (1453-1525):

A native of Tre-shod Khang-dmar, he studied the tantras of the Ancient and New Translation Schools under 'Gos Lotsawa gZhon-nu dPal, and conferred the former on Zur-pa Rin-chen Phun-tshogs of 'Bri-gung.

'Bri-gung Rin-chen Phun-tshogs:

Rin-chen Phun-tshogs from 'Bri-gung sKu-gnyer-sgang mastered both the transmitted precepts (bka'-ma). exemplified by the mdo-rgyud-sems-gsum: and the treasures (gter-ma) associated with the Eight Transmitted Precepts (bka'-brgyad); the Four-part Innermost Spirituality (snying-thig ya-bzhi): and the Earlier and Later Treasure-troves (gter-kha gong-'og).^[5] In accord with the tradition of the mNga'-ris Pan-chen Padma dBang-rgyal, his custom was to disclose the central points by means of the transmitted precepts, and to adorn them with the esoteric gYung-ston rDo-rje dPalof the treasures.^[6]

From him, the lineage descended through:

- Rang-grol Nyi-zla Sangs-rgyas
- Tshe-dbang Nor-rgyas, a master of the 'Khon family;
- 'Khon-ston dPal-'byor Lhun-grub (the former鈥檚 son).

'Khon-ston dPal-'byor Lhun-grub (1561-1637): dPal-'byor Lhun-grub studied the 骋耻丑测补驳补谤产丑补迟补迟迟惫补惫颈苍颈艣肠补测补迟补苍迟谤补, its commentary composed by gYung-aton-pa, and the other commentaries of the Magical Net cycle, such as kLong-chen Rab-'byams-pa's phyogs-bcu mun-sel under his father, and in consequence of his learning in this cycle, he was regarded as an emanation of sGro-phug-pa. He instructed O-rgyan bsTan-'dzin, the doctrine-master of Brag-ana and Zur Chos-dbyings Rang-grol. The former composed a memorandum of the first five chapters of the Guhyagarbha according to gYung-ston-pa's Commentary (gYung-'grel). Late in life, dPal-'byor Lhun-grub instructed Dalai lama V at his retreat in Pha-vang-kha.

Zur-chen Chos-dbyinga Rang-grol (1604-1669):

He was the son of Zur-chen gZhon-nu Don-grub and a direct descendant of the Zur lineage. From dPal-'byor Lhun-grub he received in particular two daily sessions of instruction which combined the Guhyagarbha, the sPar-khab Commentary (骋耻丑测补驳补谤产丑补尘补丑腻迟补苍迟谤补谤腻箩补峁�墨k腻. P. 4718), and the Tibetan commentary by gYung-ston-pa (bod-'grel gYung-tik. NMKMG. Vol. 28). He composed a memorandum of the teaching he had received on the first five chapters. In 1622 he studied kLong-chen Rab-'byams-pa's commentary on the Guhyagarbha鈥�phyogs-bcu mun-sel. Then, in 1624, Chos-dbyings Rang-grol expounded the Guhyagarbha to rDor-brag Rig'dzin III Ngag-gi dBang-po^[7] and others at the seminary of rTses-thang, where he definitively established its exegesis, and, to sTag-bla Padmamati of Kah-thog,^[8] he taught kLong-chen Rab-'byams-pa's commentary鈥�phyogs-bcu mun-sel. Padmamati, in turn, offered this exegetical transmission to Lho-brag gSungs-sprul, ensuring its future continuity.^[9] Late in life, Chos-dbyings Rang-grol lived in Gung-thang, where he instructed gSang-bdag Phrin-las Lhun-grub^[10] in the Guhyagarbha. Dalai Lama V also Instructed Phrin-las Lhun-grub in accordance with the sPar-kbab Commentary (骋耻丑测补驳补谤产丑补尘补丑腻迟补苍迟谤补谤腻箩补峁�墨k腻. P. 4718), and gYung-ston-pa's Commentary (gYune-tik, NMKMG. Vol. 28).

The 鈥渄istant lineage鈥� therefore continued from:

- Zur Chos-dbyings Rang-grol and Dalai Lama V;
- gNyos-ston gSang-bdag Phrin-las Lhun-grub;
- Lo-chen Chos-rgyal bsTan-'dzin.

From this time on, the momentum of this Central Tibetan exegetical tradition has continued without Interruption, owing to gSang-bdag Phrin-las Lhun-grub's two sons, Rig-'dzin gTer-bdag gLing-pa 'Gyur-med rDo-rje (1646-1714) and Lo-chen Dharma艣r墨 (1654-1717). from whom a great many lineages spread forth, emphasising the mdo-sgyu-sems-gsum.

Footnotes and references:

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[1]:

It was gYung-ston-pa's commentary which picked up the 惭补丑腻测辞驳补 themes of the Guhyagarbhatantra. and gave vitality to subsequent generations of scholars within the lineage of transmitted precepts, Lo-chen Dharma艣r墨 in particular.

[2]:

Sa-bzang Mati Pan-chen was a leading Sanskritist, who made the final revisions of the 碍腻濒补肠补办谤补迟补苍迟谤补. He also wrote several influential commentaries on philosophical works. See G. Roerich, Blue Annals. pp. 776 & 1045-6.

[3]:

'Gos Lotsawa, deb-ther sngon-po, stod-cha. p. 136. (G. Roerich. Blue Annals. p. 104.). states that he had in his possession the remaining fragments of the Sanskrit manuscript for the Guhyagarbha.

[4]:

'Gos Lotsawa, deb-ther sngon-po, stod-cha. p. 194; G. Roerich, Blue Annals, p. 153

[5]:

Amons the gter-ma cycles there are diverse collections based on the unified form of the eight meditational deities known as the Eight Transmitted Precepts (bka'-brgyad). Some of these have been enumerated above, p. 146, note 74. See also NSTB, Book 2, Pt. 6, passim. The Four-part Innermost Spirituality (snying-thig ya-bzhi) comprising 13 volumes of the esoteric instructional class of the Great Perfection (man-ngag-gi sde) was compiled by kLong-chen Rab-'byams-pa. It includes the texts of the Indian and Tibetan oral tradition which he received (bi-ma snying-thig. vols. 3-6, mkha'-'gro snying-tig. vols. 10-11) and his own gter-ma cycles known as bla-ma yanz-thiz (vols. 1-2), mkha'-'gro yang-tig (vols. 7-9, and zab-mo yang-tig (vols. 12-13). The Earlier And later Treasure-troves (gter-kha gong-'og) are those discoveries of Nyang-ral Nyi-ma 'Od-zer (1136-1204) and Gu-ru Chos-dbang (1212-1270) respectively.

[6]:

mNga'-ris Pan-chen Padma dBang-rgyal (1487-1543) was an important figure in the lineage of transmitted precepts, and also the gter-ston who discovered an important work entitled bka'-'dus phyi-ma rig-'dzin yongs-'dus-kyi chos-skor gsol-'debs le'u bdun-ma'i sgrub-thabs (RTD. vols, 6, pp. 123-140, 11, pp. 1-112, 30, pp. 61-227). His major treatise on the integration of monastic, bodhisattva and mantra vows, the sdom-gsum rnam-par nges-pa'i bstan-bcos (NMKMG. Vol 37), has been highly influential within the rNying-ma tradition.

[7]:

In the seventeenth century it was this figure who reestablished the monastery of rDo-rje Brag at its present location in dBus after that community had endured a long period of persecution at the hands of the governor of gTsang, Tshe-brtan rDo-rje. On this dispute, see NSTB, Book 2, Pt. 6, p. 567.

[8]:

sTag-bla Padmamati of Kah-thog was an Important figure in East Tibet, particularly influential in connection with the lineage of the gter-ston Zhig-po gLing-pa. See NSTB, Book 2, Pt. 5. p. 422.

[9]:

The Lho-brag gSung-sprul II, Tshul-khrims rDo-rje (15981669) was an emanation of the buddha-speech of Padma gLing-pa (1U50-1521). See NSTB. Book 2, Pt. 5. PP. 422, 501.

[10]:

On gSang-bdag Phrin-las Lhun-grub (1611-1662). see NSTB. Book 2. Pt. 5. PP. 486-489.