Yakde Paṇchen Tsondru Dargye (g.yag sde paN chen brtson grus dar rgyas) was born in a place called Jemalung in Yakde, Tsang (gtsang g.yag sde bye ma lung) in 1299, the earth-pig year of the fifth sexagenary cycle. His father was called Ami Konchok Pel (a mi dkon mchog dpal) and the mother was named Kyagyel Chokyi (skya rgyal chos skyid).
At the age of five Tsondru Dargye was brought to Chotrigang by his mother where a lama named Benpo Chowang ('ban po chos dbang, d.u.) gave him a teaching on the Sarvadurgatipriśodhana Tantra (ngan song sbyong ba'i rgyud), a tantric practice in making use of bad-rebirths. Subsequently he was taught reading with systematic spelling (which was designed for fast and accurate reading) by Tokden Rinmon (rtogs ldan rin chen smon lam, d.u.) and Joton Dartson (jo ston dar btson, d.u.). He also learned Mañjuśrīnāmasamgīti and other texts relating to Mañjuśrī from the latter teacher. He then received the vows of upāsaka and pre-novice vows (bar ma rab byung) from Khenchen Chopel (mkhan chen chos dpal, d.u.) and later the vows of novice monk (śrāmaṇera) from Reton Sonam Rinchen (ras ston bsod nams rin chen, d.u.), who taught him Vinaya in detail. He received the vows of full ordination (bhikṣu) from Khenchen Ozer Jungne (mkhan chen 'od zer 'byung gnas, d.u.) and Zhachen Rinchen Jungne (zhwa chen rin chen 'byung gnas, d.u.).
Tsondru Dargye is said to have trained with one hundred and eight teachers. He studied Pramāṇa, the Five Treatises of Maitreya, the Bodhisattvacharyāvatāra, and poetry from Sangpuwa Lodro Tsungme (gsang phu ba blo gros mtshungs med, d.u.). He received Karma Kagyu instruction from the Third Karmapa, Rangjung Dorje (karma pa 03 rang byung rdo rje 1284-1339), including empowerments on tantric deities such as Yamāntaka and Cakrasaṃvara and teachings on topics including the Six Yogas of Nāropā, the Rechung Nyengyu (ras chung snyan rgyud), Vajrasaddha and so forth. Later in the life he composed verses of praise (bstod pa) to the Third Karmapa. First Zhamar, Drakpa Sengge (zhwa dmar 01 rtogs ldan grags pa seng+ge, 1283-1349), gave him teachings and commentaries on the Six Yogas of Nāropā (nA ro chos drug), Wrathful Vajrapāṇi according to the Rechungpa tradition, and ritual practices such as the dispelling of obstacles.
He received teachings on Dzogchen Nyingtig (rdzogs chen snying thig), the highest form of tantric practice according to the Nyingma tradition, from Rigdzin Kumāradza (rig 'dzin ku mA ra dza, 1266-1343). He also received commentarial teachings, empowerments, and esoteric instructions from a Nyingma lama named Yungton (g.yung ston, d.u.). Kunpang Chodrak Pel (kun spangs chos grags dpal, 1283-1363) gave him commentarial teachings on many tantric texts including Kālacakra Tantra, and Panglo Lodro Tenpa (dpang lo blo gros brtan pa, 1276-1342) gave him a wide range of teachings on both Tantra and Sūtra, including the Vajraśekhara Tantra (rgyud rdo rje rtse mo), Asanga's Abhidharmasamuccaya, poetry, and so forth.
Tsondru Dargye studied with Buton Rinchen Drub (bu ston rin chen grub, 1290-1364), receiving from him the complete empowerment on the Kālacakra Tantra; commentary, empowerment, and instruction on Guhyasamāja; and sūtra teachings including Prajñāpāramitā. Chim Lobzang Drakpa (mchims blo bzang grags pa, 1299-1375) taught him Madhyamakakārikā and Śikṣāsammuccaya and other classic Indian texts. Dolpopa Sherab Gyeltsen (dol po pa shes rab rgyal mtshan, 1292-1361) gave him empowerments and taught him his composition, the Ocean of Definitive Truth (nges don rgya mtsho); Lama Dampa Sonam Gyeltsen (bla ma dam pa bsod nams rgyal mtshan, 1312-1375), the principle teacher at Sakya during the era, taught him Lamdre, the tantric system of the Gur Rikdu (gur rigs bsdus) and other topics.
He received many additional teachings and tantric empowerments from other lamas including Tsongkhapa Lobzang Drakpa (tsong kha pa blo bzang grags pa, 1357-1419), Bodong Paṇchen Chokle Namgyel (bo dong paN chen phyogs las rnam rgyal, 1376-1451), Yungton Dorje Pel (g.yung ston rdo rje dpal, 1284-1365), and Sanggye Lingpa (sangs rgyas gling pa, 1340-1396).
His scholarship was not limited to philosophy and religious subjects; he was also scholar of medicine, astrology and astronomy, and Sanskrit. He also learned uncommon tantric practices such as drawing blessing from deities (byin rlabs 'pho ba), and compounding and creating "pebble-nutrition" (rdo'i bcud len), which are pills that serve as sustenance for practitioners during long-term intensive meditation.
In 1359 Yakde Paṇchen Tsondru Dargye founded Evam Monastery (e wam dgon pa) and developed it with good number of monks and educational facility. Evam Monastery should not be confused with Ngor Evam Monastery, which was founded in 1430 by Ngorchen Kunga Zangpo (ngor chen kun dga' bzang po, 1382-1456). He taught for long time at the monastery and produced many students. Among the most illustrious were Longchen Rabjam Drime Ozer (klong chen rab 'byams pa dri med 'od zer, 1308-1364), and Nugo Gyelwa Rinchen (nu mgo rgyal ba rin chen, 1328-1386).
There is reason to believe that in later life Yakde Paṇchen turned against his Kagyu teachers; a defense of the Karma Kagyu tradition, a text titled "Lengthy General Responses" (spyi lan ring mo), possibly by his teacher Yungton Dorje Pel, is addressed to Yakde.
Yakde Paṇchen is said to have composed over one hundred seventy texts in topics such as hagiography, religious advice, poetic eulogium, songs, questions and answers on wide range of topics on dharma, correspondences, sādhanā of various tantric deities, and dedications.
Yakde Paṇchen Tsondru Dargye passed into nirvana at the age of eighty in 1378, the earth-horse year of the sixteenth sexagenary cycle.
参考书目
Grags pa 'byung gnas and Rgyal ba blo bzang mkhas grub. 1992.Gangs can mkhas grub rim byon mingmdzod. Lanzhou: Kan su'u mi rigs dpe skrun khang, pp. 1570-1572.
Khu byug. 2004.G.yag sde paN chen dang sa skya'i bla ma bsod rgyal gnyis kyis dpang lo'i dbu ma'i khrid rgyun gyi 'chad nyan mdzad pa. InBod kyi dbu ma'i lta ba'i 'chad nyan dar tshul blo gsal mig 'byed, pp. 174-175. Beijing: krung go'i bod rig pa dpe skrun khang.
Mi nyag mgon po. 1996-2000.G.yag sde paN chen brtson 'grus dar rgyas kyi rnam thar mdor bsdus. InGangs can mkhas dbang rim byon gyi rnam thar mdor bsdus, vol. 1, pp. 87-91. Beijing: Krung go'i bod kyi shes rig dpe skrun khang.
Roerich, George, trans. 1996.The Blue Annals. 2nd ed. Delhi: Motilal Banarsidas, pp. 532-536.