Texts by Drikung Masters since 1500
This page will be updated in the future.
As a prelimanary note it is worth mentioning: In the lineage prayer of the Hevajra (9 deity) practise, there is all in all 39 lineage holders. Of them, the 12th one is Ngok Chöku Dorje. After that there are 7 Ngok Succesors. From that the lineage goes to the 21st lineage holder, the 4th Shamar Rinpoche (1453-1524) and from him to the 22nd lineageholder Khenchen Sherab Palden, the abbot of Shamarpa’s monastery, Yangpachen. It is from this abbot, that the 17th Throneholder of the Drikung, counting from Jigten Sumgön as the 1st Throneholder, the great Gyalwang Rinchen Phuntsog (1509-1557) recieved the transmission of Hevajra 9 aspect, the middle long practise (drub.thabs).
Since then several Kyabgön Chetsangs and Chungtsangs have, next to their role as Drikung lineage-holders, held the transmission of the specific Hevajra 9 deity middle long practise. The 38th lineageholder of this Hevajra transmission is the 6th Chetsang Rinpoche, Shiwä Lodro (1886-1943), and the 39th lineageholder is H.E. Thritsab Gyabra (1924-1979). It was Thritsab Gyabra, who passed all the Drikung transmission onto the 7th Chetsang, the 37th Drikung Throneholder, Thrinley Lhundrup, but also the Hevajra 9 deity middle long practise was passed onto H.H. Drikung Kyabgön Thrinley Lhundrup.
Among these Drikung Masters, the 1st Chungtsang, Rigdzin Chödrak (1595-1659) not only held this specific Hevajra 9 deity practise, which is the main fokus of this mar-ngok transmission, but also wrote a practise text on a different from of Hevajra, a two-armed form, called Co-emmergent Hevajra.
There are specific differences in the build-up of the Kye-rim. In essence all Hevajra practises are the same, and in fact all buddhist practises in their essence are the same. None the less, there is a richness in the skillfull mean, given by the Lord Buddha, and the ones that have upheld the Buddhas teachings. And there is a value in appreciating these differences, while remembering the mutual essence.
In connection to a Jidam practise, any Jidam practise in the Buddhist practise, then there is a She-gyud transmission, which is a transmission of meaning, explanation of symbolism etc. And there is also a Drub-gyud transmission, which contains knowlegde of the steps, that the practioner goes through. Connected to the She-gyud transmission there is also the teachings on Hevajra Tantra of two sections.
H.H. Drikung Kyabgön Thrinley Lhundrup has had a focus on Hevajra for many years, and has made a great effort to gathers the necassary transmissions of the She-gyud. This included going to great Sakya Lamas and recieving the necassary transmissions. H.H. Drikung Kyabgön Thrinley Lhundrup recieved transmission from Khenpo Appey, which again recieved teachings from Dezhung Rinpoche. Based on all these transmissions, H.H. Drikung Kyabgön Thrinley Lundrup has compiled a commentary on the Hevajra Tantra, based on notes from Marpa (1012-1097), Ngok Shedang Dorje (1090-1166) and Lodro Thaye the Great (1813-1899). It is called BUM-CHEN NYIMA. It is at the present only in tibetan. There has in 2006 been made an attempt to translate this to english, on the request by H.H. Drikung Kyabgön to Khenpo Tamphel. There is at the present moment no momentum in this endevour. It is a great wish of the practioners behind this web-site, that this will be completed in the future.
In the future more will be written about the TEXTS on Hevajra, Nairatmya and the Hevajra Tantra composed by THE GREAT DRIKUNG MASTERS (25th of August 2017).
Publized 25th of August 2017: Compiled and edited by Carl Djung (Karma Könchog Dorje), based on memory. I excuse all imprecisions and mistakes. It is written with the wish that it may inspire.