By John Meyendorff
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Additional resources for Byzantine Hesychasm: Historical, Theological and Social Problems
Whoever practices these three Chods is a y o g i ’’ A t present there is no separate lineage of this tradition but its teachings are practiced in all the schools, especially in the Nyingmapa and Kagyudpa. 3. Jonangpa (jo-Nang-Pa) School: This lineage was founded in Tibet by Yu-Mo Mi-Kyod Dor-Je (Yu-Mo Mi-bsKyod rDo-rJe) who was a great teacher of the Kalachakra Tantra. He attained a profound realization of the meaning of emptiness which is called Zhen-Tong (gZhan-sTong). ) who was a holder of this lineage built a monastery at Jo-Mo-Nang and it became the source of the Jo-Nang-Pa teachings.
He became a Bhikshu and wrote many scholarly volumes. Later he became known as the Sakya Pandita. He defeated the great South Indian Pandit, HariNanda, in a debate in the Kyirorig valley between Tibet and Nepal. He was invited to the Chinese court by the Mongolian Emperor of China, Gotan who was the grandson of Gengis Khan. He became the supreme teacher at the Chinese court and devised the script and grammar for the Mongolian language. The Sakya Pandita’s younger brother’s older son, Dro-Gon ChoGyal Phag-Pa (a’Gro-mGon Chhos-rGyal a'Phags-Pa, 1235-1280) was a great teacher and became the first Lama Ruler of Tibet.
The Nyingmapa also study the works contained in the TenGyur or Tanjur (bsTan-a’Gyur) collection which consists of commen taries by Indian Buddhist scholars on the Sutras and Tantras. This collection contains 3863 treatises in 221 volumes. There is also a large body of literature important to the Nyingmapa school which is not included in these two large collections. Som e of the most important texts are given as follows: 1) the Nying-Ma Gyud-Bum (rNying-Ma rGyud-a’Bum) which is a collection of Ancient Tantras in 33 volumes which was recently reprinted in New Delhi; 2) the Terma literature of the One Hundred Great Ter-Ton(s).