Treasure Revealer Jigme Lingpa 1730–1798 BDRC P314 TREASURY OF LIVES LOTSAWA HOUSE Jigme Lingpa was a visionary disciple of Longchen Rabjam Drimé Özer (1308–1364) and was a highly influential treasure revealer. He is specifically known for The Heart Essence of the Vast Expanse, or the Longchen Nyingtik, which continues to be prevalently practiced today. Prayer The Vajra Verses: A Prayer of the Fierce Inner Heat Jigme Lingpa Jigme Lingpa's Longchen Nyingtik instruction on fierce inner heat practice, composed as a supplication to be sung between lineage prayers and practice commencement. Read Translated Works Biography The Biography of Ḍākki Losal Drölma Tubten Chödar A realized female master, Ḍākki Losal Drölma served as custodian of her half-brother Do Khyentse's treasure teachings while deepening her own spiritual attainments in Tibet's sacred sites Read Biography The Biography of Gyalse Rigpe Raltri Tubten Chödar Son of Do Khyentse and recognized as Jigme Lingpa's son's reincarnation, Rigpe Raltri became a revered Minyak guru, transmitting the Yangsang Khandro Tugtik treasures to his own son. Read Biography Biography Of Getse Lama Jigme Ngotsar Gyatso Tenzin Lungtok Nyima Getse Lama Jigme Ngotsar Gyatso, disciple of Jigme Lingpa and founder of Kilung Monastery, spread the Longchen Nyingtik teachings while establishing his own enduring legacy. Read Biography The Biography of Dzogchen Khenchen Abu Lhagang Khenpo Tsondru Khenpo Tsöndru chronicles his teacher Pema Tegchok Loden (1879-1955), from his studies with renowned masters to his role as Dzogchen Śrī Siṃha's abbot, culminating in solitary meditation practice. Read Biography Abridged Biographies: The Lineage of the Do Family Do Dasal Wangmo Chronicling Do Khyentse Yeshe Dorje's lineage, with special attention to his half-sister Losal Drölma - an honored teacher whose story emerges from the margins of temple narratives. Read Mentioned In Menu Close Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate SUBSCRIBE Publications Watch People Listen

The Hook Which Invokes Blessings: A Supplication to the Life and Liberation of Knowledge-Holder Jalu Dorje ཨེ་མ་ཧོ། emaho Emaho! གདོད་མའི་མགོན་པོ་ཀུན་བཟང་འོད་མི་འགྱུར།། dömé gönpo kunzang ö mingyur The Primordial Protector, Samantabhadra, the Buddha of Unchanging Light, རྩལ་སྣང་ཡེ་ཤེས་རིགས་ལྔའི་ཚོམ་བུ་ཤར།། tsalnang yeshe rik ngé tsombu shar Who arises as the appearing-radiance of the gathering of the five wisdoms; ཐུགས་རྗེས་གར་བསྒྱུར་འགྲོ་འདུལ་སྤྲུལ་པའི་སྐུ།། tukjé gar gyur drodul trulpé ku Transforming into the dance of compassion, the nirmāṇakāya that tames beings སྐུ་གསུམ་དབྱེར་མེད་མགོན་པོ་ཚེ་མཐའ་ཡས།། ku sum yermé gönpo tsé tayé And is indivisible from the three kayas, Lord Amitāyus, སྙིང་རྗེའི་རང་གཟུགས་འཕགས་མཆོག་པད་དཀར་འཆང་།། nyingjé rang zuk pakchok pekar chang The embodiment of compassion, noble and supreme Holder of the White Lotus (Avalokiteśvara), འགྲོ་ངོར་སྣང་བ་མཚོ་སྐྱེས་སྤྲུལ་པའི་སྐུ།། dro ngor nangwa tsokyé trulpé ku The Lake-Born nirmāṇakāya (Padmasambhava), who appears in response to beings, རིགས་བདག་རྡོར་སེམས་དགའ་རབ་དཔའ་བོ་དང་།། rikdak dorsem garab pawo dang Lord of the Family, Vajrasattva, hero Garab Dorje, དབྱེར་མེད་ཐོད་ཕྲེང་རྩལ་ལ་གསོལ་བ་འདེབས།། yermé tötreng tsal la solwa deb And the inseparable Guru Tötrengtsal, I supplicate. གང་ཁྱོད་གདོང་དམར་བོད་ཀྱི་གདུལ་བའི་དོན།། gang khyö dong mar bö kyi dulwé dön For the sake of those to be tamed, the red-faced Tibetans, མཐའ་དབུས་ཐམས་ཅད་གཏེར་གྱིས་བཀང་ནས་ཀྱང་།། ta ü tamché ter gyi kang né kyang You filled the whole of Tibet from center to its borders with treasures. གང་དང་ཐུགས་སྲས་རྗེ་འབངས་སྤྲུལ་པའི་སྐུ།། gang dang tuksé jebang trulpé ku I supplicate you and your emanated heart-disciples, the king and subjects, ཟབ་གཏེར་སྒོ་འབྱེད་ཚོགས་ལ་གསོལ༴ zabter gojé tsok la solwa deb Who opened the gateway to those profound treasures. དེང་དུས་ལྔ་ཕྲག་ཐ་མའི་སེམས་ཅན་ཀུན།། dengdü nga trak tamé semchen kün Currently, unbearable suffering is greatly increasing བཟོད་དཀའི་སྡུག་བསྔལ་ཆེས་ཆེར་མཆེད་པའི་ཚེ།། zö ké dukngal ché cher chepé tsé For all sentient beings of the final five-hundred-year period. དྲི་མེད་དགའ་རབ་པད་འབྱུང་བཱི་མ་ལའི།། drimé garab pejung bi ma lé During this time, I supplicate the supreme, single-embodied emanation སྤྲུལ་པ་གཅིག་བསྡུས་མཆོག་དེར་གསོལ༴ trulpa chikdü chok der solwa deb Of Drimé Özer, Garab Dorje, Padmasambhava, and Vimalamitra. ལྷུམས་སུ་ཞུགས་ནས་ཏིང་འཛིན་མི་གཡོ་ཞིང་།། lhum su shuk né tingdzin mi yo shing You entered the womb never wavering from samādhi. བཙས་པའི་ཞག་གསུམ་མཁའ་འགྲོའི་ཚོགས་གྲལ་འགྲིམས།། tsepé shak sum khandrö tsokdral drim Three days after your birth, you roamed among the assembly of ḍākinīs, ཟླ་བཅུའི་དུས་སུ་མཁའ་འགྲོས་དབང་བསྐུར་བའི།། da chü dü su khandrö wangkurwé And when you were ten months old, you received empowerment from them— རང་བྱུང་སྤྲུལ་པའི་སྐུ་ལ་གསོལ༴ rangjung trulpé ku la solwa deb I supplicate the naturally arisen nirmāṇakāya. བགྲང་བྱ་གསུམ་ནས་དཔལ་རི་རིག་འཛིན་ཞིང་།། drangja sum né palri rigdzin shing At the age of the two, in Zangdok Palri (the Copper-Coloured Mountain), the realm of the knowledge-holders, སྤྲུལ་གཞིར་མཇལ་ནས་དབང་བསྐུར་བྱིན་གྱི་བརླབས།། trulshir jal né wangkur jin gyi lab You beheld the prominent nirmāṇakāya who conferred empowerment and blessings upon you— དཔའ་བོ་མཁའ་འགྲོ་རིགས་ལྡན་ཚོགས་ཀུན་གྱིས།། pawo khandro rikden tsok kün gyi I supplicate the one who is always watched over མེལ་ཚེས་རྟག་ཏུ་བསྐྱངས་དེར་གསོལ༴ meltsé taktu kyang der solwa deb By the heroes and ḍākinīs of all the noble families. སྔོན་གནས་རྗེས་དྲན་རིགས་བདག་བླ་མ་བཙལ།། ngön né jedren rikdak lama tsal Recalling your previous lives, you searched for your guru, the Lord of the Family, [ 1 ] ཐུགས་རྗེས་རྗེས་བཟུང་བདུད་ཀྱི་གཡུལ་ལས་རྒྱལ།། tukjé jezung dü kyi yul lé gyal Who lovingly and compassionately accepted you [as a disciple]. ཆོས་ཀྱི་བདག་པོ་རིགས་ཀྱི་མྱུ་གུ་བཙས།། chö kyi dakpo rik kyi nyugu tsé Victorious over the hordes of demons, your potential as a Dharma lord was brought forth— རྟེན་འབྲེལ་དུས་སུ་སྨིན་དེར་གསོལ༴ tendrel dü su min der solwa deb I supplicate the one whose auspicious connections ripened on time. གཞོན་ནུའི་དུས་ནས་ངེས་འབྱུང་སྐྱོ་ཤས་ཀྱིས།། shönnü dü né ngejung kyoshé kyi From a young age, with the sadness born from renunciation, རྒྱུད་བསྐུལ་ཉིན་སྣང་རྨི་ལམ་སྒྱུ་མ་དང་།། gyü kul nyin nang milam gyuma dang You continuously saw daily appearances as an illusory dream, མཚན་སྣང་སྐུ་དང་འཇའ་ཟེར་ཐིག་ལེ་འདྲེས།། tsen nang ku dang jazer tiklé dré And at night you mingled the kāyas and the spheres of rainbow light— སྔོན་ལས་དུས་སུ་སྨིན་དེར་གསོལ༴ ngön lé dü su min der solwa deb I supplicate the one whose previous karma ripened on time. བཅུ་གསུམ་ལོན་ནས་བསྐྱེད་རྫོགས་ལམ་དུ་ཞུགས།། chusum lön né kyedzok lam du shuk When you reached twelve, you entered the path of creation and completion [stage practices]. ཉིན་དུས་རིགས་བདག་བླ་མའི་ཞལ་ཁྲིད་དང་།། nyin dü rikdak lamé shal tri dang During the day, you received oral instructions of the guru, the Lord of the Family, མཚན་སྣང་དཔའ་བོ་ཌཱཀྐིས་བརྡ་སྤྲོད་པས།། tsen nang pawo daki datröpé And during the night the heroes and ḍākinīs symbolically transmitted [the teachings] ས་ལམ་སྐད་ཅིག་བསྒྲོད་དེར་གསོལ༴ salam kechik drö der solwa deb By which you traversed the stages and paths in an instant—I supplicate you. བཅོ་ལྔ་ལོན་ནས་གཏེར་གྱི་ཁ་བྱང་ཐོབ།། cho nga lön né ter gyi kha jang tob When you reached fourteen, you obtained an inventory of treasures. བླ་མའི་ཐུགས་བསྐྱེད་ཨོ་རྒྱན་བྱིན་རླབས་ཀྱིས།། lamé tukkyé orgyen jinlab kyi By the compassion of the guru and the blessings of Orgyen [Guru Rinpoche], ས་གཏེར་དགོངས་པའི་གཏེར་དུ་དབང་བསྒྱུར་ནས།། sa ter gongpé ter du wanggyur né You had the authority over earth and wisdom-mind treasures— མཁའ་འགྲོའི་གསང་མཛོད་དབང་དེར་གསོལ༴ khandrö sangdzö wang der solwa deb I supplicate the one who has the command of the secret ḍākinī treasury. ཉི་ཤུ་ལོན་ནས་སྨིན་གྲོལ་བསྐྱེད་རྫོགས་ལ།། nyishu lön né mindrol kyedzok la When you reached nineteen, having mastered the creation and completion phases of maturation and liberation, མངའ་བརྙེས་རིགས་བདག་གནང་བ་ཐོབ་ནས་སླར།། nga nyé rikdak nangwa tob né lar You obtained permission from the Lord of the Family. དཔའ་བོ་མཁའ་འགྲོས་ལུང་བསྟན་ཇི་བཞིན་དུ།། pawo khandrö lungten jishin du Once again, in keeping with the prophecy of the heroes and ḍākinīs, རྣལ་འབྱོར་སྤྱོད་པ་བསྐྱངས་དེར་གསོལ༴ naljor chöpa kyang der solwa deb You maintained the yogic observances—I supplicate you. བླ་མ་ཡི་དམ་དངོས་གྲུབ་མཆོག་བརྙེས་ཞིང་།། lama yidam ngödrub chok nyé shing You attained the supreme accomplishment of the guru and deity བསྙེན་སྒྲུབ་མཐར་ཕྱིན་བསྲེག་མནན་འཕེན་པ་ཡིས།། nyendrub tarchin sek nen penpa yi And defeated the attacks of unruly demons by completing the approach and accomplishment [stages of deity practice], མ་རུང་བདུད་ཀྱི་གཡུལ་ངོ་ཕམ་མཛད་པའི།། ma rung dü kyi yulngo pam dzepé And by burning, suppressing, and casting away [as found in those practices]— ཡེ་ཤེས་རོལ་པའི་རྡོ་རྗེར་གསོལ༴ yeshe rolpé dorjér solwa deb I supplicate you, Yeshe Rölpe Dorje ("Vajra of the Display of Primordial Wisdom"). བསྐྱེད་རིམ་ཕྱག་རྒྱ་ཕྲ་བའི་རྣལ་འབྱོར་བརྙེས།། kyerim chakgya trawé naljor nyé You obtained the subtle, yogic mudrā of the creation stage, རྫོགས་རིམ་རྟགས་བཅུ་ཡོན་ཏན་མཐའ་རུ་ཕྱིན།། dzokrim tak chu yönten ta ru chin Perfected the qualities of the ten signs of the completion stage, དྭངས་མའི་ཐིག་ལེ་ཨ་ཝ་དྷུ་ཏིར་བཅིང་།། dangmé tiklé a wa dhu tir ching And held the pure vital-essence in the central channel— གྲུབ་བརྙེས་རིག་འཛིན་མཆོག་དེར་གསོལ༴ drub nyé rigdzin chok der solwa deb I supplicate the supreme and accomplished knowledge-holder. ཁྲེགས་ཆོད་སྣང་སེམས་འདྲེས་ཤིང་གཟུང་འཛིན་ཞིག། trekchö nang sem dré shing zungdzin shik By the [practice] of cutting-through ( trekchö ), you mixed appearances and mind, thus destroying subject-object grasping. དབའ་རླབས་ལ་བརྟེན་འབྲས་བུའི་དེ་ཉིད་མཐོང་།། walab la ten drebü denyi tong Relying on the [energy] waves, you beheld the resulting suchness. ཐོད་རྒལ་ཉམས་སྣང་གོང་འཕེལ་མཐའ་རྫོགས་པའི།། tögal nyam nang gongpel ta dzokpé Through the [practice] of leaping-over ( togal ), the experiences and visions were increased to their perfect culmination— འཁྲུལ་ཞིག་འཇའ་ལུས་རྡོ་རྗེར་གསོལ༴ trulshik jalü dorjér solwa deb I supplicate Trulzhik Jalu Dorje ("Indestructible Rainbow Body that Dismantles Delusion"). རྨི་ལམ་འོད་གསལ་ཉམས་ཀྱི་སྣང་བ་ལ།། milam ösal nyam kyi nangwa la In the experiential appearances of the clear light of dreams, བདེ་བྱེད་བརྩེགས་དང་མཁའ་སྤྱོད་ས་སྤྱོད་གནས།། dé jé tsek dang khachö sachö né You abided in the Tiers of Bliss and other celestial and terrestrial realms. རིག་འཛིན་དཔའ་བོ་མཁའ་འགྲོའི་ཚོགས་གྲལ་འགྲིམས།། rigdzin pawo kha drötsok dral drim You roamed among the assembly of knowledge-holders, heroes, and ḍākinīs— ཁྲག་འཐུང་དཔའ་བོའི་ཞབས་ལ་གསོལ༴ traktung pawö shab la solwa deb I supplicate at the feet of Tragtung Pawo ("Blood Drinking Hero"). ཐ་སྙད་ཤེས་བྱའི་གནས་ལ་མ་སྦྱང་ཡང་།། tanyé shejé né la ma jang yang Although you did not study the conventional fields of knowledge, ལྷན་སྐྱེས་ཡེ་ཤེས་བདེ་བ་ཆེན་པོ་ཡིས།། lhenkyé yeshe dewa chenpo yi You completely unraveled the cakra of the Wheel of Enjoyment ལོངས་སྤྱོད་འཁོར་ལོའི་རྩ་འཁོར་ཡོངས་ཞིག་པའི།། longchö khorlö tsakhor yong shikpé By the great bliss of the innate, primordial wisdom— བདེ་བའི་རྡ་རྗེ་དཔལ་དེར་གསོལ༴ dewé da jé pal der solwa deb I supplicate Dewai Dorje Pal ("Glorious, Blissful Vajra"). ངོ་བོ་ཆོས་སྐུའི་རྒྱལ་སར་མངའ་བརྙེས་ཀྱང་།། ngowo chökü gyalsar nga nyé kyang You seized the royal seat of the essential dharmakāya; མ་དག་འགྲོ་བའི་ལོས་བློ་མཐུན་སྣང་དང་།། ma dak drowé lö lo tün nang dang Still, you performed deeds to tame impure beings འཚམས་པར་གང་ལ་གང་འདུལ་དོན་མཛད་པའི།། tsampar gang la gang dul dön dzepé According to their devotion, intelligence, and common perceptions— མཐུ་སྟོབས་དཔའ་བོའི་ཞབས་ལ་གསོལ་བ་འདེབས།། tutob pawö shab la solwa deb I supplicate at the feet of Tutob Pawo ("Hero of Power and Strength"). ཡང་གསང་ལུས་མེད་མཁའ་འགྲོའི་ཐུགས་ཐིག་ཆོས།། yangsang lümé khandrö tuk tik chö To benefit the fortunate ones of the highest capacity, མན་ངག་སྙན་བརྒྱུད་ཡི་གེ་མོད་པའི་སྐོར།། mengak nyengyü yigé möpé kor You properly taught the cycle without letters, the pith instructions of the hearing lineage, དབང་རབ་སྐལ་ལྡན་དོན་དུ་ལེགས་བསྟན་ནས།། wang rab kalden döndu lek ten né The doctrine of The Extremely Secret Enlightened Heart-Essence of the Formless Ḍākinīs [ 2 ] — འཇའ་ལུས་འོད་སྐུའི་ལམ་སྟོན་ལ་གསོལ༴ jalü ökü lam tön la solwa deb I supplicate the teacher of the path of the rainbow body of light. གཟུགས་ཅན་གཟུགས་མེད་འགྲོ་བ་མཐའ་དག་ཀུན།། zukchen zukmé drowa tadak kün With great love and compassion, you held limitless beings, བྱམས་དང་སྙིང་རྗེ་ཆེན་པོས་རྗེས་བཟུང་ནས།། jam dang nyingjé chenpö jezung né Both those with form and those without form, དངོས་སམ་བརྒྱུད་ནས་སྨིན་གྲོལ་སྒོར་བཅུག་ཅིང་།། ngö sam gyü né mindrol gor chuk ching And, directly and indirectly, ushered them through the gates of maturation and liberation— བཙན་ཐབས་རྫོགས་སངས་རྒྱས་མཛད་ལ་གསོལ༴ tsentab dzoksang gyé dzé la solwa deb I supplicate the one who enacts the robust deeds of a perfected buddha. བདག་སོགས་ཁྱེད་ཀྱི་གདུལ་བྱར་གྱུར་པ་རྣམས།། dak sok khyé kyi duljar gyurpa nam We who have become your disciples ལས་ཉོན་སྡུག་བསྔལ་དྲག་པོའི་མུན་འཐུམས་ཤིང་།། lé nyön dukngal drakpö mün tum shing Are enveloped in the darkness of the intense sufferings of karma and afflictions. ཁྱོད་ཀྱི་གསང་གསུམ་གཏིང་དཔག་དཀའ་བ་ཡི།། khyö kyi sang sum ting pak kawa yi We are blind to the qualities of your three secrets, so difficult to fathom, ཡོན་ཏན་ལྟ་བའི་འདྲེན་བྱེད་ཅེ་རེ་ལོངས།། yönten tawé dren jé ché ré long And the view that would guide us. ལས་ངན་དབང་གིས་ཐེ་ཚོམ་ལོག་ལྟ་འཁྲུགས།། lé ngen wang gi tetsom lokta truk By the power of negative karma, we are conflicted with doubt and wrong views ལོག་སྨོན་བདུད་ཀྱི་སྡེ་ཚོགས་དབང་ཤོར་ཞིང་།། lok mön dü kyi dé tsok wang shor shing And overpowered by the demonic masses of wrong aspirations. རྩ་བ་ཡན་ལག་དམ་ཚིག་ཉམས་འགལ་རལ།། tsawa yenlak damtsik nyam gal ral Our root and branch samayas have deteriorated, been transgressed, and torn apart. གཏིང་ནས་འགྱོད་པ་དྲག་པོས་བཟོད་པར་གསོལ།། tingné gyöpa drakpö zöpar sol With fervent, heartfelt regret, we pray for forgiveness. རྨོངས་དང་མཉམ་འགྲོགས་དབང་ཤོར་ལོག་པར་བལྟས།། mong dang nyam drok wang shor lokpar té Influenced by ignorance and its close friend, wrong views, གཤེ་ཞིང་སྐུར་པ་འདེབས་དང་དད་མེད་ཀྱི།། shé shing kurpa deb dang demé kyi I have abused and slandered, སྣང་ངོར་བསམ་བཞིན་མ་དག་ཚུལ་བསྟན་ནས།། nang ngor samshin ma dak tsul ten né And intentionally demonstrated impure behavior in the presence of those without faith. ཐེ་ཚོམ་བསྐྱེད་ཅིང་ངན་འབྲེལ་གྱིས་སྡུད་པའི།། tetsom kyé ching ngen drel gyi düpé I have given rise to doubt and have amassed negative connections, གཏིང་དཔག་དཀའ་བའི་དགོངས་པ་མ་རྟོགས་ཤིང་།། ting pak kawé gongpa ma tok shing And because of this, I have not realized your unfathomable and all-subsuming enlightened mind. བཀའ་འགལ་ཐུགས་དཀྲུགས་ཐུགས་སུན་སྐྱོན་བརྗོད་ཅིང་།། ka gal tuk truk tuk sün kyön jö ching I have opposed your command, upset and disturbed your mind, proclaimed faults, ཅི་མཛད་ལེགས་མཐོང་དག་སྣང་འགྲིབ་གྱུར་པ།། chi dzé lek tong daknang drib gyurpa And have diminished my pure perception that sees all that the master does as good. ཡོན་ཏན་རྗེས་སུ་དྲན་པས་བཟོད་པར་གསོལ།། yönten jesu drenpé zöpar sol By remembering your qualities, I pray for forgiveness. བླ་མའི་ཐུགས་རྒྱུད་དགོངས་པའི་བྱིན་རླབས་འཕོས།། lamé tukgyü gongpé jinlab pö Now, by the blessings transferred from the wisdom-mind of the guru, ད་ནི་ལས་ངན་བག་ཆགས་སྲབ་གྱུར་པས།། dani lé ngen bakchak sab gyurpé My negative karma and habitual tendencies are diminished. ལོག་པར་མི་རྟོག་སྙིང་ནས་དམ་བཅའ་འཛིན།། lokpar mi tok nying né damcha dzin Thus, from my heart, I vow not to hold onto wrong concepts, བརྩེ་བ་ཆེན་པོས་རྗེས་སུ་བཟུང་དུ་གསོལ།། tsewa chenpö jesu zung du sol And I pray you lovingly hold me close. མགོན་ཁྱོད་ཡོན་ཏན་གབ་ཅིང་སྐྱོན་སྟོན་པས།། gön khyö yönten gab ching kyön tönpé Protector, you hide your qualities and display faults, མ་དག་སེམས་ཅན་མགོ་བོ་རྨོངས་གྱུར་ཅིང་།། ma dak semchen gowo mong gyur ching So that we impure sentient beings are fooled. ལས་སྐལ་ལྡན་པའང་ཐེ་ཚོམ་དབང་གྱུར་ཕྱིར།། lekal denpa ang tetsom wang gyur chir For the karmically fortunate beings under the sway of doubt, གཏིང་དཔག་དཀའ་བའི་ཡོན་ཏན་བསྟན་དུ་གསོལ།། ting pak kawé yönten ten du sol Please reveal your unfathomable qualities. རྡོ་རྗེའི་སྐུ་ལ་བགྲེས་རྒུད་མི་མངའ་ཡང་།། dorjé ku la dré gü mi nga yang The vajra body is not subject to decay or decline; སྐུ་ཚེ་མཐར་ཕྱིན་འགྲོ་དོན་ཡོངས་རྫོགས་ཤིང་།། kutsé tarchin dro dön yongdzok shing Yet I pray that your life reaches its fullest extent so that you fully accomplish the benefit of beings; ད་དུང་འཁོར་བའི་འཇིག་རྟེན་མ་སྟོངས་བར།། dadung khorwé jikten matongwar And thereafter, until cyclic existence is emptied, སྣ་ཚོགས་སྤྲུལ་པས་འགྲོ་དོན་མཛད་དུ་གསོལ།། natsok trulpé dro dön dzé du sol Please act to benefit beings through a myriad of emanations. རྩེ་གཅིག་གསོལ་བ་བཏབ་པའི་འབྲས་བུ་ཡིས།། tsechik solwa tabpé drebu yi By the fruit of this one-pointed supplication, ཞབས་ཏོག་མཐར་ཕྱིན་འགྲོ་དོན་ཡོངས་རྫོགས་ནས།། shabtok tarchin dro dön yongdzok né May I perfectly serve you and fully benefit beings. ཟག་པ་བག་ཆགས་བཅས་པ་ཡོངས་ཟད་ཅིང་།། zakpa bakchak chepa yong zé ching Having done so, may the defilements and habitual tendencies be completely exhausted; སྣང་བཞི་མཐར་ཕྱིན་འཇའ་ལུས་འགྲུབ་པར་ཤོག། nang shi tarchin jalü drubpar shok May I perfect the four visions and attain the rainbow body! དགེ་བས་འགྲོ་ཀུན་སྡུག་བསྔལ་མཚོ་སྐེམས་ནས།། gewé dro kün dukngal tso kem né By this virtue, may sentient beings’ ocean of suffering dry up. བདེ་གཤེགས་སྙིང་པོ་རང་རིག་ངོ་ཤེས་ཤིང་།། deshek nyingpo rangrig ngoshé shing May they recognize the reflexive awareness, the essence of the sugata. སྟོང་ཉིད་བྱང་ཆུབ་སེམས་ཀྱི་འབྲས་སྨིན་ནས།། tongnyi changchub sem kyi dré min né May the fruit of emptiness-bodhicitta ripen! སྐུ་གསུམ་རྒྱལ་བའི་ཞིང་དུ་དབུགས་དབྱུང་ཤོག། ku sum gyalwé shing du ukyung shok May they be assured in the realms of the victors of the three kāyas! COLOPHON ཅེས་པའང་ཁྲོ་ཆེན་ས་དབང་མཆོག་གིས་གསུང་ནན་ལན་གྲངས་གནང་བ་ལྡོག་མི་ནུས་ཏེ་བློ་ངོར་གང་ཤར་ཐོལ་བྱུང་དུ་འཇའ་ལུས་རྡོ་རྗེས་རང་ཆེ་འབྱིན་བའི་རྒྱུར་འགྱུར་ཀྱང་དད་ལྡན་སུན་མི་འབྱིན་པའི་ཕྱིར་སྨྲས་པ་སྟེ་ཡི་གེར་འདུ་བྱེད་སློབ་བུ་འོད་ཟེར་མཐའ་ཡས་ཀྱིས་བགྱིས་པའོ།། །། This was repeatedly and earnestly requested by the supreme Trochen Sawang, and I was unable to refuse his request. Although this has caused self-aggrandizement to come forth, I, Jalu Dorje, in order not to disenchant those with faith, composed this supplication, which suddenly arose and filled my mind, and the disciple, Özer Taye, wrote it down. NOTES [1] This refers to the First Dodrubchen, Jigme Trinle Özer (1745–1821). BDRC P298 [2] The Extremely Secret Enlightened Heart-Essence of the Formless Ḍākinīs a cycle of revealed treasures discovered by Do Khyentse Yeshe Dorje. BDRC W1PD89990 Thanks to Adam Pearcey at Lotsawa House for his editing. Published: January 2021 BIBLIOGRAPHY Ye shes rdo rje. 1859. rig ’dzin ’ja’ lus rdo rje’i rnam thar gsol ’debs byin rlabs ’gugs pa’i lcags kyu . In Mdo mkhyen brtse ye shes rdo rje'i rnam thar, pp. 406–413. Gangtok: Dodrupchen Rinpoche, null. BDRC W18047 Abstract This concise biographical prayer to Do Khyentse Yeshe Dorje was written by the master himself at the request of a king, most likely Namkha Lhündrub of Trokyab. BDRC LINK W18047 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 08:43 TRADITION Nyingma INCARNATION LINE Jigme Lingpa HISTORICAL PERIOD 19th Century TEACHERS The Fourth Dzogchen Drubwang, Mingyur Namkhe Dorje The First Dodrubchen, Jigme Trinle Özer Gyurme Tsewang Chokdrub Dola Jigme Kalzang Jigme Gyalwe Nyugu TRANSLATOR Tib Shelf INSTITUTIONS Mahā Kyilung Monastery Katok Monastery Dzogchen Monastery Tseringjong Yarlung Pemakö Drigung Til STUDENTS Losal Drölma Trokyab Gyalpo Tsewang Rabten Nyala Pema Dudul The Second Dodrubchen, Jigme Puntsok Jungne Patrul Orgyen Jigme Chökyi Wangpo The First Dodrubchen, Jigme Trinle Özer Ranyak Gyalse Nyoshul Luntok Tenpe Gyaltsen Özer Taye Kalzang Döndrub Pema Sheja Do Drimé Drakpa Kunzang Tobden Wangpo Gyalse Zhenpen Taye Özer The Third Alak Gyalpo Chöying Tobden Dorje Rigpe Raltri AUTHOR Do Khyentse Yeshe Dorje The Hook Which Invokes Blessings: A Supplication to the Life and Liberation of Knowledge-Holder Jalu Dorje VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! 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A Prayer to Lord Atiśa and His Spiritual Sons ན་མོ་རཏྣ་ཏྲ་ཡ་ཡ། Namo ratnatrayaya! རྒྱལ་སྲིད་སྤངས་ནས་དཀའ་བ་བརྒྱ་ཕྲག་གིས། ། བླ་མ་བརྒྱ་དང་ལྔ་བཅུ་རྩ་བདུན་བརྟེན། ། ཤེས་བྱ་ཐམས་ཅད་ཡང་དག་ཐུགས་སུ་ཆུད། ། རྒྱལ་བ་གཉིས་པར་གྱུར་ལ་གསོལ་བ་འདེབས། ། Having abandoned your kingdom ,[ 1 ] taking on hundreds of hardships, You took the support of 157 gurus. [ 2 ] Everything there is to know, you perfectly mastered. Second Buddha, [ 3 ] to you I pray! རྒྱལ་བའི་མདུན་ན་རྒྱལ་སྲས་བཟང་པོ་སྐྱོང། ། ཁ་བ་ཅན་དུ་དཔལ་ལྡན་མར་མེ་མཛད། ། དགའ་ལྡན་གནས་སུ་ནམ་མཁའ་དྲི་མ་མེད། ། ཡིད་བཞིན་ནོར་བུ་ཁྱེད་ལ་གསོལ་བ་འདེབས། ། In the Victor’s presence, you nurture [ 4 ] your noble spiritual sons. [ 5 ] Glorious Illuminator [ 6 ] of the Land of Snows, Stainless Sky in Tuṣita, [ 7 ] Wish-fulfilling jewel, to you I pray! སྒྲོལ་མས་ལུང་བསྟན་རྒྱལ་བུ་དཀོན་མཆོག་འབངས། །ཐུབ་བསྟན་ཡོངས་སུ་རྫོགས་པའི་མངའ་བདག་མཆོག། ། ལྷ་ཆོས་བདུན་ལྡན་ཇོ་བོ་བཀའ་གདམས་པའི། ། རྒྱལ་བའི་འབྱུང་གནས་ཁྱེད་ལ་གསོལ་བ་འདེབས། ། རྒྱལ་ཚབ་དབང་བསྐུར་ར་སྦྲེང་དཔལ་གྱི་གནས། ། རྒྱུད་པ་བདུན་ལྡན་ཇོ་བོའི་མན་ངག་གིས། ། ཞིང་འདིར་ངུར་སྨིག་འཛིན་པས་མཛེས་པར་བྱས། ། གངས་ཅན་མགོན་པོ་ཁྱེད་ལ་གསོལ་བ་འདེབས། ། [Dromtönpa [ 8 ]] Prince Könchok Bang, [ 9 ] prophesied by Tārā, Sublime master of all the Sages’s teachings,Gyalwe Jungne ,[ 10 ] victorious source of the Jowo Kadampa teachings [ 11 ] Brimming with the sevenfold divinity and doctrine, [ 12 ] to you I pray! Invested as the regent of the glorious site of Reting, You beautified it with the pith instructions of the Jowo steeped in the seven lineages ,[ 13 ] And by dressing this realm in saffron robes. [ 14 ] Protector of the Land of Snows, to you I pray! དད་གུས་ཏིང་འཛིན་སྤྱོད་པའི་གཞུང་དྲུག་ལ། ། ཐོས་བསམ་སྤྱོད་པས་བཤད་སྒྲུབ་ཟུང་དུ་འབྲེལ། ། བཀའ་གདམས་གཞུང་པ་ཞེས་གྲགས་པུ་ཏོ་བ། ། འཇམ་དཔལ་གཞོན་ནུ་ཁྱེད་ལ་གསོལ་བ་འདེབས། ། [Putowa] You united theory and practice by studying, contemplating, and practicing The six books associated with faith, respect, meditation, and conduct. [ 15 ] Renowned as the encyclopedia of Kadam—Putowa, Youthful Mañjuśrī, to you I pray! [148] ཤེས་རབ་ཕ་རོལ་ཕྱིན་པའི་མངོན་རྟོགས་ཀུན། ། བདེན་པ་བཞིའི་ལམ་གྱི་རིམ་པ་ཡི། ། གདམས་པའི་ཉམས་མྱོང་བརྒྱུད་འཛིན་སྤྱན་ལྔ་བ། ། ཐུགས་རྗེ་ཆེན་པོ་ཁྱོད་ལ་གསོལ་བ་འདེབས། ། [Chen-ngawa] Holder of the experience lineage in the instructions [ 16 ] For all the manifest realizations of the perfection of wisdom[ 17 ] And the graduated path of the four truths—Chen-ngawa, Great Compassionate One,[ 18 ] to you I pray! མན་ངག་གསང་བ་ཐིག་ལེ་བཅུ་དྲུག་གིས། ། ངོ་མཚར་བརྒྱུད་པ་བདུན་ལྡན་སྲོལ་མཛད་པ། ། རྟེན་འབྲེལ་དབང་འབྱོར་དགེ་བཤེས་ཕུ་ཆུང་བ། ། གསང་བའི་བདག་པོ་ཁྱེད་ལ་གསོལ་བ་འདེབས། ། [Puchungwa [ 19 ]] With the secret oral instruction of the sixteen drops [ 20 ] You blazed a trail [ 21 ] for the wondrous sevenfold lineage. [ 22 ] Master of interdependence, [ 23 ] spiritual friend Puchungwa, Lord of Secrets, [ 24 ] to you I pray! སྐུ་མཆེད་གསུམ་ལས་རིམ་པར་འཕེལ་བ་ཡི། ། གཞུང་གདམས་མན་ངག་བསྟན་པ་གྲུ་བཞི་ཏུ། ། འགལ་མེད་སྐྱེས་བུ་གསུམ་གྱི་ཉམས་ལེན་གྱི། ། བཀའ་གདམས་བརྒྱུད་པའི་བཤེས་གཉེན་དམ་པ་རྣམས། ། གསོལ་བ་འདེབས་སོ་ཐུགས་རྗེས་བྱིན་གྱིས་རློབས། ། From the Three Brothers ,[ 25 ] the Kadam lineage Of the three scopes, [ 26 ] harmonious practices, Gradually spread on the four bases of treatise, instruction, pith instruction, and exegesis. [ 27 ] Holy spiritual friends of this lineage— I pray to you! Please grace me with your compassion! མི་ཚེ་ལོས་འཛད་ལོ་ཟླ་ཞག་གིས་འཛད། ། སྐད་ཅིག་མི་སྡོད་འཆི་བའི་ཆོས་ཉིད་ལ། ། རྟག་འཛིན་ཚེ་འདིའི་འཁྲི་བ་སྐྱེ་བའི་ཚེ། ། གསོལ་བ་འདེབས་སོ་རྒྱལ་བ་ཡབ་སྲས་གཉིས། ། བྱིན་གྱིས་རློབས་ཤིག་དགེ་བཤེས་སྐུ་མཆེད་གསུམ། ། བཀའ་གདམས་བརྒྱུད་པ་རྣམས་ཀྱི་ཐུགས་རྗེས་ཟུངས། ། Life runs out year by year. Years and months slip away day by day. Not a moment lasts. It is the nature of things to die. When I want things to last forever, when I’m tangled in this life, I pray to you, victorious father and son! [ 28 ] Please bless me, Three Brothers, my spiritual friends! [ 29 ] Masters of the Kadam lineage, please hold me in your compassion! གར་འཆི་ངེས་མེད་གར་འཆིའི་རྐྱེན་མ་ངེས། ། སུ་དང་འགྲོགས་ཀྱང་འཆི་བའི་ངང་ཚུལ་ཅན། ། འབྱོར་རྒུད་མཐོ་མན་འཆི་ལས་མ་འདས་ཀྱང། ། འཆི་མེད་ལྷ་བཞིན་གཡེངས་བས་འཁྲུལ་བའི་ཚེ། ། གསོལ་བ་འདེབས་སོ་རྒྱལ་བ་ཡབ་སྲས་གཉིས། ། བྱིན་གྱིས་རློབས་ཤིག་དགེ་བཤེས་སྐུ་མཆེད་གསུམ། ། བཀའ་གདམས་བརྒྱུད་པ་རྣམས་ཀྱི་ཐུགས་རྗེས་ཟུངས། ། No one knows where they will die, and how ones dies is not set in stone. No matter who keeps me company, I am marked for death. [ 30 ] [149] Rich or poor, high or low, no one escapes their demise. When I am confused from letting my mind wander like an immortal god, I pray to you, victorious father and son!Please bless me, Three Brothers, my spiritual friends! Masters of the Kadam lineage, please hold me in your compassion! འཆི་བའི་དུས་ན་ཕ་མ་ཕུ་ནུ་དང་། ། གྲོགས་དང་ལོངས་སྤྱོད་དགྲ་གཉེན་རྗེས་མི་འབྲང་། ། ངེས་པར་ཕན་གནོད་དགེ་སྡིག་གཉིས་ལས་མེད། ། དོན་མེད་ཆོས་མིན་བྱ་བའི་བྲེལ་བའི་ཚེ། ། གསོལ་བ་འདེབས་སོ་རྒྱལ་བ་ཡབ་སྲས་གཉིས། ། བྱིན་གྱིས་རློབས་ཤིག་དགེ་བཤེས་སྐུ་མཆེད་གསུམ། ། བཀའ་གདམས་བརྒྱུད་པ་རྣམས་ཀྱི་ཐུགས་རྗེས་ཟུངས། ། When death calls, my father, mother, siblings, companions, Enjoyments, enemies, and friends will not come with me. I know that help and harm only stem from my positive and negative actions; So when I am caught up in pointless activities that take me away from Dharma, I pray to you, victorious father and son!Please bless me, Three Brothers, my spiritual friends! Masters of the Kadam lineage, please hold me in your compassion! སྐྱབས་ཀྱི་མཐར་ཐུག་བསླུ་མེད་དཀོན་མཆོག་གསུམ། ། ཡིད་ཆེས་དད་པས་སྐྱབས་སུ་ལེགས་བརྟེན་ནས། ། རྒྱུ་འབྲས་ཕྲ་མོའི་སྤང་བླང་མ་ནོར་བ། ། སྐྱེས་བུ་གསུམ་གྱི་ལམ་གྱི་རིམ་པ་བདུན། ། རྟོགས་ནས་ཚུལ་བཞིན་འཇུག་པར་བྱིན་གྱིས་རློབས། ། Undeceiving Three Jewels—my ultimate sources of refuge— I take shelter wholeheartedly in their protection, And I do not err in the subtleties of what to do and not do in light of cause and effect. Once I have understood the seven stages of the three scopes’ paths, [ 31 ] Please bless me to apply them in the right way! མང་དུ་ཐོས་པས་ལོག་པའི་དྲི་མ་སེལ། ། རྣམ་དག་ཚུལ་ཁྲིམས་གཙང་མས་གཞི་བཟུང་ཞིང་། ། བྱམས་དང་སྙིང་རྗེས་བྱང་ཆུབ་སེམས་འབྱོང་ནས། ། ལྟ་སྤྱོད་རྣམ་པར་དག་པར་བྱིན་གྱིས་རློབས། ། Studying widely, I clear away misguided distortions. With pure moral discipline, I have set my foundation And, with love and compassion, I train in bodhicitta. [150] Now, please, bless my view and conduct to be utterly pure! གཉེན་གྲོགས་ལོངས་སྤྱོད་ལའང་ལྟོས་མེད་པར། ། ཕྱི་ཚེས་གྲབས་ཤོམས་བློ་སྣ་ལིང་གིས་བསྐྱུར། ། [32] ཉམས་ལེན་ཟབ་མོའི་དོན་དང་མི་འབྲལ་བར། ། རྡོ་རྗེ་གསུམ་པོ་མངོན་དུ་འགྱུར་བར་ཤོག། ། Unconcerned with friends and felicities, I have completely given up on future plans. Never parting from the profound meaning of practice, May the three vajra convictions unfold in me![ 33 ] དམ་ཆོས་སྒྲུབ་ལ་འདུན་པ་གཅིག་ཏུ་དྲིལ། ། གྲོགས་དང་ཕུགས་སྟོང་མཐའ་གཉིས་མི་ལྟུང་པར། ། བྱང་ཆུབ་སྒྲུབ་ལ་ཚེ་མཐར་ཕྱིན་པ་ཡི། ། གཏད་པ་བཞི་པོ་མཐའ་རུ་འཁྱོར་བར་ཤོག། ། [34] Fused with the will to practice holy Dharma, With no friends or goals, keeping out of the two extremes, [ 35 ] My whole life spent accomplishing enlightenment— May I arrive at the end of the four ambitions! [ 36 ] མི་ཆོས་སྒྲུབ་པའི་ཁྱུ་ནས་ལིང་གིས་བུད། ། ཆོས་བརྒྱད་བྲལ་བའི་སྤྲང་པོའི་ངང་ཚུལ་གྱིས། ། བཀའ་གདམས་གོང་མའི་རྗེས་སུ་སྙོགས་པ་ཡི། ། བུད་སྙོགས་ཐོབ་པ་གསུམ་ལ་དབང་འབྱོར་ཤོག། ། Having banished myself from ordinary pursuits, As a derelict divorced from the eight worldly concerns, Joining up with the Kadam forebears, May I master banishment, joining, and achievement! [ 37 ] མདོར་ན་གེགས་ཀྱིས་ལང་བས་ཆུས་རྫོགས་ཞིང། ། [ 38 ] ལྷམ་སྣ་བསྒྱུར་བས་བན་གཞིས་རྫོགས་པ་ཡི། ། བྱ་བྲལ་རྒྱལ་པོ་ཚེ་འདི་བློས་ཐོང་བའི། །དབེན་པའི་གནས་སུ་སྒྲུབ་པ་མཐར་ཕྱིན་ཤོག། ། In short, motivated by hindrances, I am done with plans. Hitting the road, I am done with monks and townspeople. As a king of nothing to be done, letting go of this life, In solitude, may I reach the end of accomplishment! བདག་ཀྱང་འདི་ནས་ཚེ་འཕོས་གྱུར་མ་ཐག། ། དགའ་ལྡན་ཡིད་དགའ་ཆོས་འཛིན་གྲོང་ཁྱེར་དུ། ། རྒྱལ་བ་ཡབ་སྲས་རྣམས་ཀྱི་རྗེས་བཟུང་ཞིང། ། རྫོགས་སྨིན་སྦྱང་བ་རྒྱ་མཚོ་མཐར་ཕྱིན་ནས། ། བསྟན་པའི་བདག་པོ་ཁྱེད་བཞིན་འགྱུར་བར་ཤོག། ། As soon as I, like everyone, pass from this life, In the city of the Delightful Dharma-Den Wonderland, [ 39 ] Under the care the Victorious One and his spiritual sons, Having reached the end of the ocean of completion, [151] maturation, and training, [ 40 ] May I become like you, a master of the teachings! COLOPHON དེ་ལྟར་ཇོ་བོ་ཡབ་སྲས་ཀྱི་གསུང་གླེགས་བམ་རིན་པོ་ཆེ་ལས་གསུང་བ་བཞིན་བཀོད་པའི་དགེ་བས་བླ་མ་རིན་ཆེན་འདིས་ཚེ་འདི་བློས་ཐོང་ཆགས་ཆེན་འཁྲི་བ་ཆོད་རི་དྭགས་རྨས་མ་རྒྱ་ལས་གྲོལ་བ་བཞིན་མི་མེད་དབེན་པའི་གནས་སུ་རང་གཞན་གྱི་དོན་གཉིས་འགྲུབ་པ་བྱང་ཆུབ་ཀྱི་སེམས་རིན་པོ་ཆེས་རླན་གྱིས་ཞེ་སྡང་གི་མེ་གསོད་པའི་མཐུན་རྐྱེན་དུ་ཇོ་བོ་ཡབ་སྲས་ཀྱི་རྣམ་ཐར་ལ་མོས་པ་ཆོས་སྨྲ་བའི་བཙན་པ་ཚུལ་ཁྲིམས་རྒྱ་མཚོས་བྲིས་པ་དགེའོ། ། Through the virtue of this arrangement that reflects the words in the precious volumes of the teachings of the Lord and sons, considering the spiritually nourishing conditions of this precious guru who gave up on this life, cut the fetters of attachment, and who, like a wounded deer escaping from a trap, in a remote place with no people, accomplished his own and others’ benefit and extinguished the fire of hostility with the moisture of precious bodhicitta, this was written by the monastic Dharma teacher, Tsultrim Gyatso, in devoted admiration of the stories of the enlightened lives of the Lord and his sons. NOTES [1] Like Buddha Śākyamuni, Atiśa Dīpaṃkara was born into royalty in Bengal, but he renounced his birthright to pursue spiritual practice. For his biography, see Apple, Atiśa Dīpaṃkara , 2019. [2] According to James B. Apple, “Traditional accounts mention that he had twelve root gurus” (Apple Atiśa Dīpaṃkara , chap.1). The five main gurus from Atiśa’s early life are “the brahmin Jitāri, the scholar-monk Bodhibhadra, the contemplative-monk Vidyākokila, and the tantric yogis Avadhūtipa and Rāhulaguptavajra” (Apple Atiśa Dīpamkara , chap.1). His most important teacher was Serlingpa (a.k.a., Dharmakīrtiśrī) who he met on his travels to Sumatra. Upon his return to India, he studied with Ratnākaraśanti and Kamalarakṣita. In addition to those teachers, biographies say that “the great adept Nāropa instructed him in the vision of emptiness, Doṃbipa in yogic discipline, Balinācārya in tantric ritual, Mahājana in miraculous abilities, Bhutakoṭi in the worship of Vajravārāhī, Paramaśva in the special instructions of Nāgārjuna, Prajñābhadra in the awakening mind, [and] Ratnākaraśānti in the meaning of the commentaries” (Apple Atiśa Dīpaṃkara , chap.1). In Apple’s summary of Atiśa’s traditional biographies, it is said that he “studied the extent of the Buddhist knowledge with one hundred fifty-seven spiritual teachers” during a period of intensive training after he took ordination in the Mahāsāṃghika order at the age of twenty-nine in Bodhgayā. [3] Or, “second victorious one [of our age]” ( rgyal ba gnyis pa ). This epithet is also commonly applied to Nāgārjuna, Guru Rinpoche, and Tsongkhapa. [4] “Nurture” ( skyong / skyong ba , pala ). This is possibly a play on the Sanskrit word pala since Atiśa came from a royal lineage in the Pala Empire, whose leaders took the name. [5] In this line, there is a play on the terms rgyal ba ( jina , “victorious one/conqueror”) and rgyal sras ( jinaputra , “son or daughter of the victorious ones”). In Buddhist contexts, these terms usually refer to buddhas and bodhisattvas. Just above, Atiśa was referred to as the “Second Buddha,” and his sons are his main students who are evoked in the verses that follow. Rather than dwell on the “victor” root of each term here, we translated them more loosely for the sake of elegance and syllabic economy. [6] “Illuminator” ( mar me mdzad , dīpaṃkara ) the second part of Atiśa’s name. [7] When Atiśa passed away, he informed his students that he would next take birth as a son of a god in Tuṣita Heaven named Stainless Sky [ dri med nam mhka’ ] (Apple Atiśa Dīpaṃkara , chap. 2). [8] For Dromtönpa’s biography, see Gardner, “Dromton Gyelwa Junge,” 2010. [9] Prince Könchok Bang. One of Dromtönpa’s twenty-two prior birth stories recorded in the Book of Kadam (Jinpa 2013, 655, n. 484). For a brief summary of this story, see Roesler A Palace for Those Who Have Eyes to See , 134). [10] “Victory’s Source” or “victorious source” ( rgyal ba’i ’byung gnas ), an epithet for Dromtönpa. For Dromtönpa’s biography, see Gardner, “Dromton Gyelwa Junge,” 2010. [11] Jowo ( jo bo ) is an honorific title akin to “lord” or “venerable.” It is particularly applied to Atiśa, who is often referred to as Jowo Je (“venerable lord”). Kadampa refers to a member of the Kadam lineage founded by Atiśa. [12] “Sevenfold divinity and doctrine” is a term for the core teachings of the Kadam tradition. These include teachings related to four main divine figures (Tārā, Avalokiteśvara, Buddha Śākyamuni, and the protector Acala) and the three sections or piṭakas of the Buddhist canon (Vinaya, Sūtra, Abhidharma). According to Thupten Jinpa, “A fifteenth-century history of the Kadam order offers four different explanations of the name. First, Kadam may be defined as ‘those for whom the essence of the entire Buddhist scripture is integrated within the path of the three scopes—the spiritual aspirations of initial, intermediate, and advance capacities—and for whom all the scriptures of the Buddha appear as personal instructions.’ A second interpretation of the meaning of Kadam suggests that the tradition is so called ‘because the Kadam founding father, Dromtönpa, chose, in accordance with the sacred instruction of Master Atiśa, the sevenfold divinity and teaching as his principal practice.’ ‘Sevenfold’ refers to the threefold teaching (the baskets of monastic discipline, discourses, and knowledge) and the four divinities (Buddha, Avalokiteśvara, Tārā, and Acala). A third interpretation is that when Master Atiśa was residing at Nyethang his disciples accorded great authority to his sacred words, so they came to be known as ‘Kadampas’—those who hold the sacred words as binding. The final interpretation is that the Kadampas are guided by the three baskets of scripture in their overall Dharma practice and approach Vajrayana teachings and practices circumspectly (Jinpa Wisdom of the Kadam Masters , intro). [13] These seven are most likely the same as the “sevenfold divinity and doctrine” in note thirteen. [14] Saffron robes ( ngur smig , kaṣāya or kāṣāya ), a metonym for the monastic tradition in general. [15] These are: (1) Asaṅga’s Bodhisattva Levels ; (2) Maitreya’s Ornament of Mahāyāna Sūtras ; (3) Śantideva’s Guide to the Bodhisattva’s Way of Life and (4) Compendium of Trainings ; (5) Āryaśūra’s Garland of Birth Stories ; and (6) the Collection of Aphorisms , attributed to the historical Buddha. The study of these treatises is complemented with further Indian Buddhist classics like Nāgārjuna’s Fundamental Wisdom of the Middle Way , his Seventy Stanzas on Emptiness , and Atiśa’s Entry into the Two Truths and An Instruction on the Middle Way (Jinpa 2008, 9). See also Gardner 2009. [16] According to Thupten Jinpa (2008, 9), “Chengawa’s Kadam lineage of pith instructions [ man ngag, upadeśa ] emphasizes an approach whereby Atiśa’s essential instructions, rather than classical treatises, are the key basis for practice.” For Chengawa’s biography, see Sonam Rinchen “Chennga Tsultrim Bar,” 2020. [17] Perfection of wisdom ( shes rab kyi pha rol tu phyin pa , prajñāparamitā ) carries a rich range of meanings. In his annotations to The Book of Kadam , Thupten Jinpa provides the following gloss: “One of the six perfections that lie at the heart of the practice of the bodhisattva. The term refers also to a specific subdivision of the Mahāyāna scriptures that outline the essential aspects of the meditation on emptiness and their associated paths and resultant states. The Perfection of Wisdom in Eight Thousand Lines, the Heart Sutra, and the Diamond Cutter are some of the most well-known Perfection of Wisdom scriptures. In The Book of Kadam the term is often used as an epithet for Perfection of Wisdom Mother, a feminine divinity that embodies the perfection of wisdom of a fully awakened buddha” (Jinpa 2008, 673). [18] An epithet of Avalokiteśvara. [ 19] For Puchungwa’s biography, see Gardner 2009c. [20] The sixteen drops are: (1) the drop of the outer inconceivable array; (2) the drop of this World Endured; (3) the drop of the realm of Tibet; (4) the drop of one’s abode and the drawn mandala; (5) the drop of Perfection of Wisdom Mother; (6) the drop of her son, Buddha Śākyamuni; (7) the drop of Great Compassion; (8) the drop of Wisdom Tārā; (9) the drop of her wrathful form; (10) the drop of Acala, their immutable nature; (11) the drop of Atiśa; (12) the drop of Dromtön Gyalwe Jungne; (13) the drop of the vast practice of the bodhisattva; (14) the drop of the profound view of emptiness; (15) the drop of the inspirational practice; (16) the drop of great awakening (Jinpa 2008, 13–14). On these practices, Thupten Jinpa writes, “The idea of the sixteen-drops practice is fairly straightforward. Like a powerful camera lens zooming from the widest possible angle to a progressively smaller focus and, finally, to a tiny point, the meditation becomes increasingly focused, moving from the entire cosmos to this world in particular, to the realm of Tibet, to the practitioner’s own dwelling, and finally culminating within your own body. Within your body, you then visualize inside your heart the Perfection of Wisdom Mother, within whose heart is her son, Buddha Śākyamuni. Within the Buddha’s heart is Great Compassion Avalokiteśvara, within whose heart is Tara, and so on, continuing with wrathful Tārā, Acala, Atiśa, and Dromtönpa. Within Dromtönpa’s heart you then visualize Maitreya surrounded by the masters of the line age of vast practice. In his heart you visualize Nāgārjuna surrounded by the masters of the lineage of profound view; and within his heart you visualize Vajradhara surrounded by the masters of the lineage of inspirational practice. Finally, inside Vajradharas heart, you visualize yourself as a buddha, embodying all three buddha bodies, and within your heart is a white drop the size of a mustard seed. This seed increases in size and turns into a vast radiant jewel container at the center of which your mind is imagined as a yellow drop the size of a pea. This, in turn, increases in size and turns into an ocean of drops the color of refined gold; the ocean is transparent, smooth, resolute, vast, and pervasive, and it reflects all forms. You then rest your mind, without wavering, upon this drop of great awakening, fused, and free of any sense of subject-object duality” (Jinpa 2008, 14). [21] “Blazed a trail” renders srol mdzad pa , the honorific form of the verb srol ’byed pa , which has the sense of initiating a new way within an already established tradition ( srol gtod pa ). According to Thupten Jinpa, “Phuchungwa is most revered as the founder of the ‘Kadam lineage of pith instructions’ and as the inheritor of Atiśa and Dromtönpa’s teachings enshrined in the Book of Kadam . He is also credited with being the source of the mind-training practice known as the ‘heart of dependent origination,’ a text of which can be found in Mind Training: The Great Collection ” (Jinpa 2013, part I.3). [22] Again, this refers to the “sevenfold divinity and doctrine” seen above. [23] As mentioned, Puchungwa specifically transmitted the Kadam pith instructions ( man ngag , upadeśa ) on interdependence/dependent origination (Jinpa 2008, 9; Jinpa 2013, part I.3). [24] An epithet of Vajrapāṇi. [25] The Three Brothers ( sku mched gsum ) are Putowa, Chen-ngawa, and Puchungwa. [26] Three scopes (skyes bu gsum). According to Thupten Jinpa, “The three scopes refer to the practitioners of initial, intermediate, and advanced scopes or capacities. Atiśa’s Lamp for the Path to Enlightenment presents the entire Buddhist path to enlightenment in terms of meditative practices appropriate to these three differing capacities—the initial, who seeks only a refuge from the fears of rebirth in the lower realms; the intermediate, who principally seeks freedom from cyclic existence; and the advanced, who seeks full awakening for the benefit of all beings” (Jinpa 2008, 676). [27] We do not find this fourfold grouping elsewhere in the literature. It seems that Khenpo Ngaga means that the Kadam teachings continued to develop through the media of (1) treatises ( gzhung )—root texts laying out a key theme); (2) instructions ( gdams pa ) or oral instructions ( gdams ngag ) that have passed down through the lineage for generations; (3) upadeśa , or pith instructions ( man ngag ), which are personal, practical oral instructions from guru to disciple; and (4) exegesis ( bstan pa ), a general term for teachings, but often with the sense of commentarial or exegetical literature, as in the Tibetan Tengyur ( bstan ’gyur ), the translated commentaries of the Indian Mahāyāna masters. The first line of this stanza contains the word rim pa (stage/gradual), which may be a nod to the Lamrim ( lam rim , “Stages of the Path”) literature influenced by the Kadam approach of careful, deliberate contemplation and meditation. Famous examples of this genre include Gampopa’s Ornament of Precious Liberation and Tsongkhapa’s Great Treatise on the Stages of the Path . [28] Atiśa and Dromtönpa [29] Putowa, Chen-ngawa, and Puchungwa. [30] “Marked for death” renders ’chi ba’i ngang tshul can . A more literal translation might say, “I have a disposition to die.” [31] The “seven stages” in this line are difficult to identify with certainty. The term is not used in Atiśa’s original Stages of the Path to Enlightenment (Atiśa 1973) or Lamp for the Path to Enlightenment (Dowd 2021), nor does it appear in The Book of Kadam (Jinpa 2008) or the teachings compiled in Wisdom of the Kadam Masters (Jinpa 2013). The most fitting reference we find is to a seven-step contemplation discussed in Tsongkhapa’s Great Treatise on the Stages of the Path , vol 2. Tsongkhapa calls this teaching the “seven cause-and-effect personal instructions [ rgyu ’bras man ngag bdun ] in the lineage descended from the Great Elder [Atiśa]” (Tsong-kha-pa 2004, 28). These seven stages are (1) recognizing all beings as your mothers; (2) recollecting their kindness; (3) wishing to repay that kindness; (4) love; (5) compassion; (6) wholehearted resolve; (7) bodhicitta , or awakening mind. (See also Sherburne 1983, 62, n. 2; Sopa 1976, xxii). On Khenpo Ngaga’s deep faith in Tsongkhapa, see Ngawang Palzang 2013, 47, 144, 153, 189, 216. [32] The term for “plans” in this line is usually spelled grabs gshom . Here the spelling is grab shams , which may be a regional variant, but is more likely simply a misspelling, since grabs and gshom pa are both etymologically related to “preparation.” We have amended the Tibetan here to grabs shoms since shoms is at least a valid form of the verb gshom pa . [33] Normally, the three vajras are the three doors of body, speech, and mind infused with wisdom. In the Kadam context, however, they refer to the “three vajra [convictions],” which, along with the “four aims” and the “three ranks or achievements,” make up the Ten Innermost Jewels of the Kadam tradition [ phugs nor bcu ] (See Zopa 2012, 169–188). The Kadam three vajras are (1) the uncaptured vajra ( thegs med rdo rje ): not allowing friends and family to get in the way of one’s single-minded practice; (2) the shameless vajra ( khrel med rdo rje ): not caring what people think or say about you in your pursuit of enlightenment; (3) the wisdom vajra ( ye shes rdo rje ), which Lama Zopa says, “means we resolve never to break the promise we have made to practice pure Dharma by renouncing this life. Completely turning away from all that is essenceless and meaningless, we make the firm, unshakable, indestructible determination to make our life equal with the holy Dharma” (Zopa 2012, 184). [34] Tibetan amended from phugs stong to phug stong . [35] The two extremes are nihilistic and eternalistic views. [36] The four aims, or ambitions, or entrustments ( gtad pa bzhi or gtad sa bzhi ), along with the three vajras and four achievements, make up the ten innermost jewels of the Kadam tradition [ phugs nor bcu ]. The Rangjung Yeshe Translation Group translates these four in the following way: “Aim your mind at the Dharma. Aim your Dharma practice at simple living. Aim at simple living for your entire life. Aim your death at solitude.” ( https://rywiki.tsadra.org/index.php/gtad_pa_bzhi ). See Rigpa Shedra’s entry for “Four Ambitions”; Jinpa 2013, intro; and Zopa 2012, 169–179). [37] Along with the four aims and three vajras, expulsion/banishment, joining, and achievement ( bud snyegs / snyogs thob gsum ) round out the ten innermost jewels of the Kadam tradition. (1) “Expulsion/Banishment” means the achievement of being self-ostracized from ordinary society and the ways of normal people ( mi gral nas bud ); (2) “joining” means joining the company of dogs ( khyi gral snyegs ), which should be respected for their loyalty and perseverance in the face of hardship and abuse; (3) “achieving” means achieving the rank of a divine (viz., enlightened) being ( lha gral thob ). See Zopa 2012, 184–188. [38] Unable to locate this prayer in the 2017 Sichuan edition of Khenpo Ngaga’s Collected Works , we have speculatively amended the Tibetan of this line, which reads geg gi lang bas in the original—a grammatically and semantically problematic phrase: geg is one word for cancer, which is then followed by a genitive particle, then the instrumentalized present tense of the verb lang ba (“to rise/get up”). Taking that literally is extremely awkward and would result in something like “With the arising of [the] cancer,” which would only make sense if the cancer were taken as a metaphor for disillusionment ( skyo shes ) with saṃsāra. We think it is much more likely that there are simply a couple of scribal errors in the line. Thus, geg is amended to gegs (“hindrance”) and genitive gi is amended to instrumental particle kyis according to spelling rules. This gives us a much clearer and predictable meaning, “persuaded/motivated/affected by hindrances.” [39] “Delightful Dharma-Den Wonderland” is a slightly more euphonious alternative to the more literal “Pleasant Doctrine-Bearing Joyous Place” ( dga ldan yid dga’ chos ’dzin ) (Gedun 1989, 143). The term refers to Maitreya’s abode adjoining Tuṣita Heaven. Geshe Gedun Lodö explains, “There is a place called the Joyous [ dga’ ldan ], which is one of the six areas of Desire Realm gods. There is in the Joyous a pure land called the Pleasant Doctrine-Bearing Joyous Place. The Protector Maitreya lives there. The Joyous itself is contained within cyclic existence because it is one of the six areas of dogs of the Desire Realm; it is not a pure land. However, the Pleasant Doctrine-Bearing Joyous Place is a pure land. It is in the Joyous but away from it, just as monasteries are within cities but at a distance from them” (Gedun 1989, 143). [40] Completion, maturation, and training ( rdzogs smin sbyang ) refer to completing the two accumulations, ripening or maturing beings, and training in pure perception (Ngawang Pelzang 2004, 111, 125, 183, 194, 254). Published: September 2023 This work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License . Photo credit: Tsadra Foundation BIBLIOGRAPHY SOURCE TEXT Lama Munsel Tsultrim Gyatso (bla ma mun sel tshul khrims rgya mtsho), and Khenpo Ngaga (mkhan po ngag dgaʼ). jo bo yab sras la gsol ʼdebs . In gsung ʼbum ngag dbang dpal bzang , vol. 3, 155–60. BDRC MW22946_493CEB . TIBETAN REFERENCES Atīśa. byang chub lam gyi rim pa . Leh, Ladakh: Thupten Tsering, 1973. BDRC MW1KG506 . ———. byang chub lam gyi sgron ma. In bstan ʼgyur ( sde dge ), edited by zhu chen tshul khrims rin chen, translated by rma lo tsA ba dge baʼi blo gros, vol. 111, 447–83. Delhi: Karmapae Choedhey, Gyalwae Sungrab Partun Khang, 1982–1985. BDRC MW23703_3947 . SECONDARY REFERENCES Apple, James B. Atiśa Dīpaṃkara: Illuminator of the Awakened Mind . Boulder: Shambhala, 2019. Ebook. Atiśa. A Lamp for the Path and Commentary . Translated by Richard Sherburne. London: George Allen & Unwin, 1983. Dowd, Patrick. 2021. “Lamp for the Path to Enlightenment.” Lotsawa House. 2021. https://www.lotsawahouse.org/indian-masters/atisha/lamp-path-enlightenment . Dowman, Keith, trans. Sky Dancer: The Secret Live and Songs of Yeshe Tsogyel . Ithaca: Snow Lion, 1996. Gardner, Alexander. “Puchungwa Zhonnu Gyeltsen.” Treasury of Lives. 2009. http://treasuryoflives.org/biographies/view/Puchungwa-Zhonnu-Gyeltsen/6452 . ———. “Dromton Gyelwa Jungne.” Treasury of Lives. 2010. http://treasuryoflives.org/biographies/view/Dromton-Gyelwa-Jungne/4267 . ———. “Potowa Rinchen Sel.” Treasury of Lives. 2021. http://treasuryoflives.org/biographies/view/Potowa-Rinchen-Sal/5786 . Gampopa. Ornament of Precious Liberation . Translated by Ken Holmes. Boston: Wisdom, 2017. Gedun, Lodö. Calm Abiding and Special Insight: Achieving Spiritual Transformation Through Meditation . Translated and edited by Jeffrey Hopkins. Ithaca: Snow Lion, 1998. Jinpa, Thupten, ed. The Book of Kadam: The Core Texts . 1st ed. The Library of Tibetan Classics, v. 2. Boston: Wisdom Publications, 2008. ——— . Wisdom of the Kadam Masters . Boston: Wisdom, 2013. Ebook. Ngawang Pelzang, Khenpo. A Guide to the Words of My Perfect Teacher . Translated by Padmakara Translation Group. Boston: Shambhala, 2004. Ngawang Palzang, Khenpo. Wondrous Dance of Illusion: The Autobiography of Khenpo Ngawang Palzang . Translated by Heidi L. Nevin and Jakob Leschly. Boston: Snow Lion, 2013. Pitkin, Annabella. Renunciation and Longing: The Life of a Twentieth-Century Himalayan Buddhist Saint . Chicago: University of Chicago Press, 2022. Rangjung Yeshe Translation Group. “gtad pa bzhi.” Rywiki.tsadra.org . https://rywiki.tsadra.org/index.php/gtad_pa_bzhi . Rigpa Shedra. “Four Ambitions.” Rigpawiki.org . https://www.rigpawiki.org/index.php?title=Four_ambitions . Roesler, Ulrike. “A Palace for Those Who Have Eyes to See: Preliminary Remarks on the Symbolic Geography of Reting (Rwa-Sgreng).” Acta Orientalia Vilnensia 8 , no. 1 (2007): 123–44. Sonam Dorje. “Chennga Tsultrim Bar.” Treasury of Lives. 2020. https://treasuryoflives.org/biographies/view/Chennga-Tsultrim-Bar/5820 Sopa, Lhundup and Jeffrey Hopkins. Practice and Theory of Tibetan Buddhism . New York: Grove, 1976. Tsong-kha-pa. The Great Treatise on the Stages of the Path to Enlightenment , 3 vols. Translated by the Lamrim Chenmo Translation Committee. Boston: Snow Lion, 2014. Zopa, Lama. How to Practice Dharma: Teachings on the Eight Worldly Dharmas . Edited by George McDougal. Boston: Lama Yeshe Wisdom Archive, 2012. Abstract Khenpo Ngawang Palzang's heartfelt prayer dedicated to Lord Atiśa, affectionately referred to as Jowo Je, and his esteemed spiritual successors beautifully embodies the profound devotion inherent in Tibetan Buddhism, all the while imparting a profound understanding of the sacred lineage. BDRC LINK MW22946_ 493CEB DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 06:28 TRADITION Nyingma INCARNATION LINE None HISTORICAL PERIOD 19th Century 20th Century TEACHERS Lodrö Gyatso The First Drukpa Kuchen, Chöying Rölpe Dorje Nyoshul Lungtok Tenpe Gyaltsen Khenchen Gyaltsen Özer Nyoshul Lungtok Tenpe Nyima Sönam Palden Kunzang Palden The Fifth Dzogchen Drubwang, Tubten Chökyi Dorje The Fifth Shechen Rabjam, Pema Tegchok Tenpe Gyaltsen Sönam Chöpel The Third Mura, Pema Dechen Zangpo Tsultrim Norbu Dorzin Namdröl Mipam Gyatso TRANSLATOR Dr. Joseph McClellan INSTITUTIONS Palyul Monastery Katok Monastery Dzogchen Monastery STUDENTS Tulku Könchok Drakpa Adzom Gyalse Gyurme Dorje Khenpo Nuden Legshe Jorden Lama Drönma Tsering Khenchen Gyaltsen Özer Tsultrim Yönten Gyatso Chatral Sangye Dorje The Fourth Chagtsa, Kunzang Pema Trinle The Fourth Drutob Namkha Gyatso, Zhepe Dorje Khenchen Tsewang Rigzin The Second Dzongsar Khyentse, Jamyang Chökyi Lodrö Botrul Dongak Tenpe Nyima Jampal Drakpa Khen Dampa Pema Ribur Tulku Gyalten Ngawang Gyatso Tromge Arik Tulku Tenpe Nyima Nyagtö Khenpo Gedun Gyatso Lama Munsel Tsultrim Gyatso Gojo Khenchen Karma Tashi Gyara Khenchen Gönpo Orgyen Chemchok Yoru Gyalpo The Third Zhichen Vairo, Pema Gyaltsen Togden Lama Yönten Lakar Togden Polu Khenpo Dorje Khunu Rinpoche Tenzin Gyaltsen Nyoshul Khenpo Jamyang Dorje Lungtrul Shedrub Tenpe Nyima Khenpo Rinpoche Sönam Döndrub Khen Lodrö Khenpo Pema Samdrub The Second Palyul Chogtrul, Jampal Gyepe Dorje The Second Penor, Rigzin Palchen Dupa AUTHOR Khenpo Ngawang Palzang A Prayer to Lord Atiśa and His Spiritual Sons VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! Name * Email* Submit Tib Shelf is a not-for-profit organisation dedicated to translating, presenting and preserving primary source Tibetan texts across a vast array of genres and time periods. We make these literary treasures accessible to readers worldwide, offering a unique window into Tibet's rich history, culture and traditions. Tib Shelf has been accredited by the British Library with the International Standard Serial Number (ISSN): 2754–1495 CONTACT US | SHELVES@TIBSHELF.ORG © 2024 Tib Shelf. All rights reserved.

A Chronological Timetable: Lives of Do Khyentse’s Familial Line NAME DATE OF BIRTH DATE OF DEATH LIFE SPAN* ANNOTATION Do Khyentse Yeshe Dorje Thirteenth Cycle Iron Monkey Year1800 Fourteenth Cycle Fire Tiger Year 1866 66 - Losal Drölma Thirteenth Cycle Water Dog Year 1802 Fourteenth Cycle Iron Bird Year 1861 59 Not of familial line Khaying Drölma Fourteenth Cycle Water Sheep Year 1823 Fourteenth Cycle Wood Tiger Year 1854 31 - Sherab Mebar Fourteenth Cycle Earth Ox Year 1829 Fourteenth Cycle Water Tiger Year 1842 13 - Gyalse Raltri Fourteenth Cycle Iron Tiger Year 1830 Fifteenth Cycle Fire Monkey Year 1896 66 - Somang Chogtrul Fourteenth Cycle Wood Hare Year 1855 - 80+ - Drimé Drakpa Fourteenth Cycle Fire Horse Year 1846 - 40+ Not of familial line Gyepa Dorje Fifteenth Cycle Iron Tiger Year 1890 Sixteenth Cycle Earth Hare Year 1939 49 - Tsezin Wangmo Fifteenth Cycle Wood Horse Year 1894 Sixteenth Cycle Water Snake Year 1953 59 - Dasal Wangmo Sixteenth Cycle Earth Dragon Year 1928 - - 80 years old as of this year COLOPHON None NOTES * Dates have been shifted back one place to align with European calculation. Photo credit: BDRC W1KG987 Published April 2021 BIBLIOGRAPHY Thub bstan chos dar. 2008. Mdo mkhyen brtse ye shes rdo rje'i gdung rgyud rim byon gyi 'khrungs rabs re'u mig . In Mdo mkhyen brtse ye shes rdo rje'i gdung rgyud rim byon gyi rnam thar gsal ba'i me long, pp. 449–450. Pe cin: Krung go'i bod rig pa dpe skrun khang. BDRC W1KG987 Abstract This concise table features birth and death dates for essential individuals connected with Do Khyentse Yeshe Dorje's familial line. BDRC LINK W1KG987 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 00:27 TRADITION Nyingma Drigung Kagyu HISTORICAL PERIOD 19th Century 20th Century 21st Century PEOPLE Do Khyentse Yeshe Dorje Losal Drölma Khaying Drolma Sherab Mebar Gyalse Rigpe Raltri Somang Chogtrul Drimé Drakpa Gyepa Dorje Tsezin Wangmo Dasal Wangmo INSTITUTIONS Mahā Kyilung Monastery Katok Monastery Dzogchen Monastery Tseringjong Drigung Til Monastery Derge Monastery Gyalrong Kachok Minyak Kernang Karza Hermitage Pema Rito Yarlung Pemakö TRANSLATOR Tib Shelf AUTHOR Tubten Chödar A Chronological Timetable: Lives of Do Khyentse’s Familial Line VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! Name * Email* Submit Tib Shelf is a not-for-profit organisation dedicated to translating, presenting and preserving primary source Tibetan texts across a vast array of genres and time periods. We make these literary treasures accessible to readers worldwide, offering a unique window into Tibet's rich history, culture and traditions. Tib Shelf has been accredited by the British Library with the International Standard Serial Number (ISSN): 2754–1495 CONTACT US | SHELVES@TIBSHELF.ORG © 2024 Tib Shelf. All rights reserved.

Treasure Revealer Dilgo Khyentse Tashi Peljor 1910–1991 BDRC P625 TREASURY OF LIVES LOTSAWA HOUSE Dilgo Khyentse Tashi Peljor (1910–1991) was a prominent Tibetan Buddhist master of the Nyingma tradition, renowned as a scholar, treasure revealer, and teacher. Born into the illustrious Dilgo family in Kham, he was recognized as a reincarnation of Jamyang Khyentse Wangpo, although his father initially resisted acknowledging his tulku status. Trained under esteemed masters such as Shechen Gyeltsab and Jamyang Khyentse Chokyi Lodro, he became a central figure in preserving and revitalizing Tibetan Buddhism. Despite political turmoil, he fled to Bhutan and India in 1956, where he continued teaching and established Shechen Monastery in Nepal as a hub of Nyingma practice. An influential teacher to many renowned lamas, his extraordinary energy and dedication to the Dharma endured until his passing. His reincarnation, Dilgo Yangsi, continues his spiritual legacy. Biography The Wondrous Light of Lunar Nectar Dilgo Khyentse Tashi Paljor Dilgo Khyentse Tashi Paljor chronicles the life of Chatral Kunga Palden (1878-1944) in this luminous biographical account. Read Translated Works Mentioned In Menu Close Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate SUBSCRIBE Publications Watch People Listen

The Wondrous Light of Lunar Nectar The one who seized the citadel of the awakened intent of primordially pure space, and who met everyone with spontaneous compassion to the greatest degree – In remembrance of this yogin of the essential and Supreme Vehicle, I will compose this biography devoid of embellishment or understatement. This sacred lord guru was born near the glorious Sakya monastery of Galenteng , which was founded by Ga Anyé Dampa (1230–1303) near Chögyal Dergé Lhundrub Teng Monastery. Although he was initiated into a religious life [in a monastery], he conducted himself in a rough manner. He would wrap stones with animal hide held by a yak-haired rope and keep this [weapon] around his waist, as he would constantly engage in fighting. Once when he was on his way home after evening group practice, he saw a mountain surrounded by a grassy meadow with mist rolling in. Atop this mountain sat two small, white retreat houses. At this sight, he thought over and over about how he must live such a life in retreat. In fact, he went to a monastery where he attended a literacy teacher and stayed in retreat on the Element Taming [Vajrapānī]. During breaks, he read the biography of venerable Milarepa, and continuously recollected: “Now, I must rely upon a qualified guru in order to perfectly accomplish the doctrine.” He continued to attend his teacher but received the following reprimand: “Other people can complete the recitations for the Element Taming [Vajrapānī] in one month, but you are distracted with these texts and you have not even accomplished the recitations in two months!” Despite this scolding, he continued to read Milarepa’s biography and other texts. He completed enough recitations for the thousand-armed (Avalokiteśvara) and performed a fire offering ritual. Then, over and over again, he asked himself: “Which guru should I properly rely on?” He heard about Patrül Rinpoche’s life story, and as some others were about to seek him out, he decided to go too. Without telling anyone else, Kunga Palden confided in his mother that he would be leaving for Dzachuka to meet Patrül Rinpoche. With tears in her eyes, his mother looked and did not say anything. Kunga grabbed some travel provisions, and while he was leaving his mother broke down in tears. He reached the valley of Dza Mamo Khar [ 1 ] in Dzachukha when Patrül Rinpoche was teaching on the Bodhicharyāvatāra . He arrived and received the [last] chapter concerning dedication. Then he received the [entire] Bodhicharyāvatāra from Mura Choktrül Padma Dechen Sangpo although he did not gain a stable understanding. When he received teachings on [Nāgārjuna’s] A Letter to a Friend from Gémang Wönpo Orgyen Tenzin Norbu, he gained a stable understanding, and so he thought: “I have become a suitable vessel to rely upon this guru.” He was certain about this, and he said he never hoped to receive empowerments, instructions, or advice from any guru other than Gémang Wönpo Orgyen Tenzin Norbu. Won Rinpoche said: “Look over a text and you might gain some knowledge. In general, study is important at the outset.” Won Rinpoche took care of him for a few years and Kunga Palden studied texts. “But I had great hopes of practicing meditation,” he said, and he frequently requested [teachings]. “At that time,” Kunga said, “I practiced the Sakya ‘Time of the Path’ without interruption, [ 2 ] and I did my best to dedicate ritual cake offerings while using my ritual bell and hand-drum.” Besides this, he enthusiastically and diligently received, studied, and practiced Longchenpa’s Trilogy of Natural Ease (Ngalso Korsum) and The Seven Treasuries, [Ngari Paṇchen Pema Wanggyal’s] Ascertaining the Three [Sets of] Vows , Bodhicharyāvatāra , The Root Stanzas of the Middle Way: Wisdom , the Teachings of Maitreya, the empowerment of the two main volumes of TheHeart Essence of the Great Expanse (Longchen Nyingtik), creation stage practices, the practice of the channels, winds, and the physical yogas, The Unexcelled Primordial Wisdom (Yeshé Lama), The Three Phrases that Hit the Key Points , and much more. In particular, since Wön Rinpoche reached the end of practice within one lifetime, he bestowed the empowerment, profound instructions, and oral-transmission of The Wish-Fulfilling Jewel of the Guru’s Inner Essence ( Lama Yangtik Yishin Norbu ). On the day that there was an exchange of gifts in reciprocity for the teachings, Wön Rinpoche received a fine hanging-scroll of the Omniscient Longchenpa from my old father Dilgo Tashi Tsering. Rinpoche said: “This is a good interdependence,” and he gave it to the lord guru, Kunga Pelden. Wön Rinpoche instructed: “Now there is no need for you to apply yourself to studying texts. You need only go to the mountains on retreat and practice your meditation. Whatever you find to eat, eat it. Whatever clothes you come across, put them on. Food that others may offer, rituals for the dead, and bestowing empowerments—there is no need for such things. Go meet Jamyang Khyentsé Wangpo and exclusively receive the essential instructions for [Longchenpa’s] Finding Rest in Illusion then stay in a retreat near [Khenpo] Shenga’s place.” “Nothing can compare to receiving the essential instructions on Finding Rest in Illusion from my root guru, Wön Rinpoche,” thought Kunga Palden. “However, since it is my guru’s command, I must meet Jamyang Khyentsé Wangpo and receive the teaching as my guru instructed.” Thinking this, he left for his homeland. Along with a few monks from Galen Monastery , he went to Dzongsar to meet Jamyang Khyentsé Rinpoche, who gave the Hévajra Gyu lam empowerment as well as the blessings and instructions for Khecara in an extensive manner. Between his explanations of the instructions, Jamyang Khyentsé Wangpo gave supplementary and additional talks. “These days, in the current times, there are many prideful people who say they have renounced [cyclic existence] and are free from activities. If foreigners came to Tibet and said that they must abandon the Three Jewels, they would immediately agree with them. I am in a state of bustling distraction, but still, if they were to place my head on the threshold, bring an axe and say: ‘If you don’t abandon the Three Jewels, we will cut your throat with this axe.’ I wouldn’t abandon the Three Jewels even with my words. I would gladly answer them. These days there are Buddhist practitioners who have no substance at all, only great renown.” When other friends were about to depart [the teachings], they made many promises to continuously practice the ‘Time of the Path’ Hévajra and complete the fundamental recitation total for Khecara. Kunga Palden said: “In the past, I practiced the ‘Time of the Path’ and made ritual cake offerings [to the deities], but it has been several years since I stopped. I promised that I would practice The Guru’s Inner Essence in a mountain retreat.” Jamyang Khyentsé Wangpo said: “A kha kha, I have conferred empowerment and instructions for Hévajra and Khecara on you, and I take any wrongdoings of this upon myself. It was the wrong occasion,” as he pulled on his cheek. “Or, I could consistently recite the Aṣṭa Chö Rok [ 3 ] and the three Om(s) thirty-three times a day,” Kunga Palden said. Jamyang Khyentsé Wangpo replied: “Do whatever you like.” “I will continuously recite the approach [recitations] for Aṣṭa and Khecara,” Kunga said. Having offered the text and the essential instructions for Finding Rest in Illusion , Kunga Palden requested the instructions and oral transmission. “You can receive them from your root guru as I do not know the instructions for Finding Rest in Illusion ,” replied Jamyang Khyentsé Wangpo. “He never gave me the teachings,” Kunga Palden said. Then Kunga Palden stayed in a lonely mountain retreat without any bustling distraction. He received the empowerment and instructions for The Guru’s Inner Essence and practiced without interruption the guru yoga of [Longchenpa’s] The Stages of Guru Practice: The Ocean of Attainments and the guru yoga of the smaller aural transmission of The Natural Manifestation of Primordial Wisdom . He exclusively practiced the inner guru yoga that is devoid of elaborations. On the tenth day of the waxing and waning phases of the month, he offered extensive tantric feasts. He accepted whatever clothing and other valuable provisions were given as offerings. Whatever offerings people gave for the dead or for the living, whether great or small, he used them to make woodblocks for texts such as The Sūtra of the Wise and the Foolish and A Hundred Deeds , and he placed them in the Dzogchen Monastery’s printing house. He lovingly protected the wild animals and the various birds by using methods such as the conservation law of sealing the mountains and valleys. He accepted a great amount of salt, which he gave to the wild animals. Through such actions, he nurtured wild animals in the manner of livestock. Kunga Palden had disciples who were a calling distance or about a league away in all directions. He made his students enter thatched meditation huts to practice only unelaborate meditation in silence. He advised his students not to collect food offerings or to keep any texts other than The Guru’s Inner Essence , the Seven Treasuries, and the cycle of The Heart Essence of the Great Expanse. Kunga Palden did not have even a hand-drum or a ritual bell for performing ceremonies. He collected a lot of supplies for ritual feast offerings and delicious foods and drinks which he generously gave to the birds, wild animals, and the poor. When many ordinary people gathered, he taught them the essential points about karmic causes and results, taking refuge, generating the intentional mind of awakening, and the four causes of the Blissful Realm in a concise and easily understandable manner. He thus encouraged them to engage in virtue. At some point, he developed a sickness of the white channels which caused him weariness. Due to this he exclusively engaged in the practice of removing obstacles in the body, as found in The Guru’s Inner Essence. He did not take any other treatment or medicine, and he was freed from the sickness. He said, “By supplicating the guru, vital provisions will come naturally even if you are staying in a pleasant mountain retreat. In places without water, you can say ‘Let water arise here!’ Then, when you dig for it, water will emerge.” In his familial line there have been many who did not live long, but since he practiced the longevity practice of The Wish-Fulfilling Jewel of the Guru’s Inner Essence , he was able to live for more than seventy years. “At the time of engaging in the longevity practice, one needs to hold the wind in the center of the heart. Doing so ensures there is no chance for obstructions of the life-sustaining wind to come about. I came to the firm conviction concerning daily work that other than supplicating my root guru, Wönpo, there is no need for such things as divination, astrological calculations, or predicting good and bad days,” said Kunga Palden. “In Galenteng , there is a lord called the Steward of Dergé Khangsar. His fortress became empty and inside there was a room where absolutely no light could get in, so I went there to engage in a hundred-day dark retreat of The Guru’s Inner Essence . “In the first vision, there appeared a great ravine in which a thickening darkness amassed from above and below, and you could not see the end of it. In its center was a small stone the size of two feet. There I stood, crouched. When gusts of upturning and swirling winds came, all of the long prairie grass swayed back and forth with whistling sounds— shu . I kneaded some barley flour into dough and ate it. Then I had the impression that grey flour became scattered from the rim of my small cup. Although I was in a comfortable position, fear prevented me from becoming completely relaxed. “Again, I was in that ravine, and there came an intense roaring sound— Ur !—as hail clouds rolled in. They enveloped my illusory body and carried me into the surrounding space. As soon as that happened, I recalled that my mind was integrated with the guru’s mind, and I felt a shiver of happiness. At once the anxiety returned, although it was not a shock to me. “Many pure and impure visionary realms appeared, and inside a round orb of light ( tiglé ) about the size of a fingernail were all the beings of the six classes organized [according to their] happiness and suffering. Their arrangement was not mixed together, but it was clear and complete. I thought: ‘Is it not like that one saying? On a single particle there are countless [other] particles filled with buddhafields in which buddhas enact their activities.’ From all this, a trusting faith arose in me. “Later on, since going into dark retreat I thought the visions of leaping-over ( togel ) would be enhanced, but I did not experience any increase.” Kunga Palden said. When I (Dilgo Khyentsé Rinpoche) received the final instructions of The Guru’s Inner Essence , Kunga Palden told me about his visions in dark retreat as additional explanations for practicing the dark retreat yogas. “I have explained to you how the dark retreat visions appear so that after this when you come to practice the dark retreat yogas, you will find this very beneficial. That is why I have shared them with you,” Kunga Palden said. “ Dzogchen Khenpo Lhagyal and my own virtuous students have stayed in that place for one hundred days and practiced. However, they did not have harsh experiences. In general, it probably varies according to the differences in peoples’ channels, winds, and essences,” Kunga Palden said. He also said: “When [Wönpo was teaching the] profound instructions for The Wish-Fulfilling Jewel of the Guru’s Inner Essence , he praised its great blessing. To his students who were exerting themselves in their retreat, Lord [Wonpo] said, ‘In general, if there is no study, then contemplation and meditation will not develop properly. Unless one has looked into The Root Stanzas of the Middle Way: Wisdom , in particular, one will not comprehend the atemporal, natural rest of cutting-through (trekchö). Therefore, it is very important to study The Root Stanzas of the Middle Way: Wisdom .’” When the dharma lord Patrül Rinpoche gave teachings for the textual traditions of sutra and tantra, he never had the custom of keeping texts with him; however, he remained inseparable from one volume of The Guru’s Inner Essence until he died at the age of seventy-nine. “As for myself, I received the empowerment and instructions from the lord guru, Wön Rinpoche. Then, at that time, I did my best in my practice, yet there was not even the slightest depth in my realization, view, or meditation. But discursive concepts such as ‘Have I been deceived by these instructions?’ never occurred to me,” Kunga Palden said. That is all he said; other than this, he did not tell any of his students how the sign of heat on the stages and the paths arose in his mind. The Lord’s close friend, Khenpo Dralo of Dza Gyal Monastery practiced the approach recitations for the essential sections of the secret practice of the protectors and guardians of The Guru’s Inner Essence . As a result, he received a lot of veneration and offerings and came to be known as a companion of the protectors. He knew that this was the help of the protectors, and he clarified his position to them: “I did not engage in your practice for the benefit of this life. I am practicing for the sake of the supreme spiritual attainment.” By saying this three times, he ended up with fewer visitors. “When I initially stayed alone in my retreat, I did not need to meet anyone in person. All I had to do was practice day and night, and I was content. Yet, as soon as I had the name of Guru Kunga Palden many people assembled. They would never allow me to be completely free, as I constantly had to engage in various activities that would connect people to the teachings,” Kunga Palden said. Khenpo Shenga Rinpoche said: “I spent my entire life teaching the sutras and tantras, but whenever Kunga Palden asked questions concerning the profound points of view and meditation I could not answer immediately. I had to think about it carefully. I suppose the wisdom from his meditation had unfolded.” Jamgön Dorjé Chang Chökyi Lodrö Rinpoche (Jamyang Khyentsé Chökyi Lodrö) said: “I received both the instructions and transmission for The Guru’s Inner Essence from Guru Kunga Palden, and he also explained many excellent profound points on practice.” During the later years of his life, he stayed in the retreat place called Népu in the front of the Siltrom glacier, which became his residence, and Palpung Situ Pema Wangchok (1886–1952) also attended him there. Later Kunga Palden was protected by the compassionate refuge of Drubwang Dzogchen Tubten Chökyi Dorjé. Kunga Palden stayed at the upper meditation cave of Tséring Jong [near Dzogchen Monastery]. He uninterruptedly spun the wheel of the doctrine of the essential maturation and liberation [instructions] of the supreme vehicle and The Wish-Fulfilling Jewel of the Guru’s Inner Essence in particular to the majority of abbots and tulkus of Dzogchen Monastery. There he died and many amazing sights occurred such as tiny pearl-like relics ( ringsal ) arising from his bones. When I (Dilgo Khyentsé Rinpoche) reached my eleventh year my legs were burned, and I came close to death. At that time the holy guru Kunga Palden performed the ablution ritual, conferred the layman’s vows, and carried out a longevity practice for a month. In particular, he granted an elaborate and detailed explanation of the whole of The Wish-Fulfilling Jewel of the Guru’s Inner Essence , beginning with The Stages of Guru Practice: The Ocean of Attainments right up to the final inventory. I also received practical guidance from him on the channels, winds, and physical yoga practices of The Heart Essence of the Great Expanse. He told me that I should focus on practice as my main activity and, as a supplement to this, grant instructions to those who seek the teachings.” He also gave me his own copies of the Seven Treasuries, which he had studied for his entire life, and his personal copies of the Trilogy of Natural Ease and cared for me with immeasurable compassion. COLOPHON Therefore, I, Maṅgala Śrī Bhūti (Tashi Paljor) have written this brief biography, which is devoid of embellishment or understatement, at my retreat place. May all beings set out upon the direct path of the supreme sovereign vehicle, and may this text become a cause for them to follow the path as found in this glorious guru’s life of liberation. NOTES [1] Dza Patrül Rinpoche reconstructed this Maṇi stone wall, which was first constructed by Samten Püntsok (bsam gtan phun tshogs). [2] ‘Time of the Path’ (lam dus) is the common name for the daily Hevajra sādhana, which must be practiced regularly without interruption. [3] This is a root mantra found in the practice of Hevajra. Thanks to Adam Pearcey at Lotsawa House for his editing. Published: July 2020 BIBLIOGRAPHY Bkra shis dpal 'byor. 1994. Theg pa mchog gi rnal 'byor pa bya bral kun dga' dpal ldan gyi rnam thar ngo mtshar bdud rtsi'i snang ba . In Gsung 'bum/_rab gsal zla ba, vol. 1, pp. 621–636. Delhi: Shechen Publications. BDRC W21809 Abstract The Wondrous Light of Lunar Nectar is a biography of Chatral Kunga Palden (1878–1944) written by Dilgo Khyentse Tashi Paljor. BDRC LINK W21809 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 18:42 TRADITION Nyingma INCARNATION LINE N/A HISTORICAL PERIOD 19th Century 20th Century TEACHERS Pema Tegchok Loden The Third Mura, Pema Dechen Zangpo Orgyen Tenzin Norbu Mipam Gyatso Jamyang Khyentse Wangpo Patrul Orgyen Jigme Chökyi Wangpo The First Adzom Drugpa, Drodul Pawo Dorj e The Fifth Dzogchen Drubwang, Tubten Chökyi Dorj e TRANSLATOR Tib Shelf INSTITUTIONS Galenteng Dzogchen Monastery Dzongsar Derge Gonchen STUDENTS Rigdzin Wangyal Lobzang Palden Tenzin Nyandrak Könchok Zangpo Pema Damchö Dilgo Khyentse Tashi Paljor Tsewang Rigdzin Norbu Tenzin Chime Yesh e Tenzin Gyaltsen Jigme Lodrö The Eleventh Tai Situ, Pema Wangchok Gyalpo Togden Jampa Tendar Jamyang Chökyi Wangchuk AUTHOR Dilgo Khyentse Tashi Paljor The Wondrous Light of Lunar Nectar VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! 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The Biography of Dzogchen Khenchen Abu Lhagang The birthplace of the glorious and kind Khenchen Pema Tekchok Loden , also known as Dzogchen Khen Lhagyel or Lhagang , was in the Dzogchen Drogri valley. The names of his parents, his birth year, and other details are unknown. [ 1 ] Both Dzogchen Khenpo Chime Rinpoche (b. 19th c.–d. 20th c.) [ 2 ] and Khenpo Chonam Rinpoche (20th c.) [ 3 ] were his nephews, as was a monk called Wangchuk Tsering, who was proficient in the scriptures. When two of his younger nephews were recognized as the emanations of Do Rinpoche, Khenchen Tekchok said: “Whether or not they are emanations, they should become monks. It is customary in our family lineage for there to be proper monastics.” As this indicates, he was certainly born into a family lineage with a naturally good [standing]. There is a reliable account reported by two senior disciples that Jamyang Khyentse Wangpo (1820–1892) [ 4 ] had a clear indication in a dream while he was staying at Dzogchen Monastery that Pema Tekchok Loden was one of the emanations of the great pandita Vimalamitra, who appears in Tibet once every hundred years. Dokham’s crown ornament of scholars and adepts, Patrul Jigme Chokyi Wangpo (1808–1887), [ 5 ] had four disciples who were superior to himself. [ 6 ] Pema Tekchok Loden’s exceptional gurus included one of these, Onpo Tenga, or Orgyen Tendzin Norbu (1841/51–1900?), [ 7 ] who surpassed his teacher in the [philosophy of] the Middle Way, as well as his direct disciple Dzogchen Khenpo Shenga, or Khenchen Shenpen Chokyi Nangwa (1871–1927). [ 8 ] The master also had a mutual guru-disciple relationship with the great destroyer of delusion Galen Lama Kunga Pelden (1878–1944). [ 9 ] He served at the lotus feet of many particularly noble, spiritual mentors including the Fifth Dzogchen Tubten Chokyi Dorje (1872–1935) [ 10 ] and Jamyang Mipham Chokle Namgyel (1846–1912), [ 11 ] as well as listening to and contemplating sutras and tantras along with the general fields of knowledge. He thus became a lord of scholars. In particular, he acquired a clear understanding of [Dharmakirti’s] Seven Treatises (Dedun) and the root texts and commentarial literature of the sutras. He became known as an exceptional scholar of valid cognition, authoritative in exposition, debate, and composition. For eight years he served as the abbot of the main Dzogchen Monastery and Shri Simha College. He continued his enlightened activities by primarily explaining and propagating the thirteen great classics of Indian [Mahayana philosophical] scriptures, as well as the sutras, tantras, and fields of knowledge. Thereafter, he devoted the remainder of his life to practice in what is known as the Yamantaka Meditation Cave, a cave near Dzogchen Monastery where the long mantras of Vajrakilaya and Yamantaka as well as the seed syllable of Yamaraja naturally appeared. This is also where the dharma lord Patrul Rinpoche wrote The Words of My Perfect Teacher: An Instructional Manual for the Preliminary Practices of The Heart Essence of the Great Expanse ( Longchen Nyingtik) and conducted a long retreat, imbuing the cave with blessings. Pema Tekchok travelled twice to Dzogchen Monastery when others requested him to do so and it was of some significance for the benefit of the teachings. But besides these two occasions, he never left and stayed exclusively in seclusion in that sacred place. He had a square bed with a blanket, which was perfectly suitable for his cross-legged posture. He strove in meditation and never fully loosened his belt [to sleep]. He owned only a tea kettle, a bag for roasted barley flour, and some baskets, and didn’t accept any common worldly provisions. He devoted himself solely to the conduct through which one renounces all things and is freed from activities. When people gave him offerings on behalf of the dead, he would never accept large donations, only small ones, and even these were used as offerings for such things as celebrating the anniversary of the omniscient master, making feast offerings and so forth; he would not use them to fund his own resources. He didn’t eat meat. During the summer, he would sit naked and offer his blood to the blood-drinking insects of the forest. When there was moonlight at night, he would place his yogic meditation pad upon a boulder and practice the physical yogas; so much so that the boulder even grew smaller as a result. Between sessions, he boundlessly bestowed the nectar of profound instructions on faithful people from all directions, gaining countless disciples, including abbots and tulkus who preserved and held the doctrine of the victors and hermits who had given up life’s concerns and were free from activities. Even Khunu Lama Tendzin Gyaltsen Rinpoche said recently that he was Pema Tekchok’s student and that it was from him that he received the entirety of the Dzogchen Heart Essence’s (Nyingtik) instructional cycles. So exceedingly profound was his mind that the depth of his realization is difficult to comprehend. Still, we can consider what I believe to have been the core of his practice: all the instructions and profound advice from the textual tradition of the Omniscient One [Longchenpa Drime Ozer] and his heir [Jigme Lingpa (1730–1798)], [ 12 ] the creation stage practices of the three yogas based upon the three roots of The Heart Essence of the Great Expanse, and the completion stage practices of winds according to the aural lineage based upon the primordial wisdom deity (jnanasattva) from The Assembly of Vidyadharas ( Rigdzin Dupa ), as well as The Four Works of the Heart Essence (Nyingtik Yabzhi), especially The Guru’s Inner Essence ( Lama Yangtik) and The Heart Essence of the Dakini (Khandro Nyingtik), as well as The Unexcelled Primordial Wisdom ( Yeshe Lama ), and the Seven Treasuries, especially The Treasury of the Dharmadhatu ( Choying Dzo ). In any case, he became a great lord of realization, and at that time he was the source for clearing up misconceptions of [meditative] experiences and realizations for the majority of scholars and adepts in his vicinity including Shechen Kongtrul Rinpoche (1901–1960). [ 13 ] As a sign that his material body had been liberated into a body of light, he never cast a shadow. As an indication of his accomplishment of the supreme inner heat (tummo), his water offerings never froze even in the bitter cold of winter, and people who came within his vicinity could feel the naturally arising heat within a bowshot of his dwelling. Since his training in discipline was as pure as the inner space of a lotus bulb, the sweet fragrance of discipline also permeated for about a bowshot. These signs were directly apparent. There were also well-known stories about the effectiveness of his blessings, such as how his protection cords could fend off weapons and prevent infant mortality. In brief, he was like a great moon of a Dharma teacher, in whom the qualities of scholarship, standing as a reverend monk, signs of accomplishment, kind deeds, and other sacred qualities were all fully complete. He was a crown ornament among myriad wish-fulfilling scholars and adepts, the primordial Buddha Samantabhadra manifesting in the form of a spiritual master, inseparable from the omniscient Drime Ozer (Longchenpa). Having reached the full extent of his life and practice, he became fully enlightened within the space of peace. COLOPHON None NOTES [1] More information about the life of Khenchen Pema Tekchok Loden , including his dates and the names of his parents, has become available since this biography was written. For a full biography that incorporates the latest findings see Ryan M Jacobson, "Pema Tekchok Loden," Treasury of Lives. [2] 'chi med ye shes, BDRC P6965 [3] chos nam, BDRC P2JM398 [4] 'jam dbyangs mkhyen brtse'i dbang po, BDRC P258 [5] dpal sprul o rgyan 'jigs med chos kyi dbang po, BDRC P270 [6] In addition, Nyoshul Lungtok Tenpai Nyima (rmyo shul lung rtogs bstan pa'i nyi ma, 1829–1901/2) is said to have surpassed his teacher in view, Gyalrong Tendzin Drakpa (rgyal rong bstan 'dzin grags pa, 1847/8–c.1921) surpassed his teacher in logic and epistemology; Minyak Kunzang Sonam (mi nyag kun bzang bsod nams, 1823–1905) surpassed him in teaching the Bodhicaryāvatāra. [7] o rgyan bstan 'dzin nor bu, BDRC P5055 [8] gzhan phan chos kyi snang ba, BDRC P699 [9] kun dga' dpal ldan, BDRC P6963 [10] rdzogs chen grub dbang 05 bstan chos kyi rdo rje, BDRC P701 [11] mi pham rgya mtsho, BDRC P252 [12] 'jigs med gling pa, BDRC P314 [13] zhe chen kong sprul pad+ma dri med, BDRC P744 Photo Credit: Pema Tsel Paintings & Orgyen Khamdroling Thanks to Adam Pearcey at Lotsawa House for his editing. Published: July 2020 BIBLIOGRAPHY Thub bstan brtson 'grus. 1985?. Rdzogs chen mkhan lha rgyal lam lha dgongs su grags pa'i mkhan chen pad+ma theg mchog blo ldan dpal bzang po'i rnam thar . In Gsung 'bum/_thub bstan brtson 'grus, vol. 1, pp. 67–72. Bylakuppe: Nyingmapa Monastery. BDRC W10200 _____ . Rdzogs chen mkhan chen a bu lha sgang gi rnam thar . In Mkhan chen thub bstan brtson 'grus kyi gsung 'bum. 2 volumes. Lhasa: Bod ljongs bod yig dpe rnying dpe skrun khang. Vol. 2: 225–228. Abstract Khenpo Tsöndru's brief biography of his own teacher Pema Tegchok Loden (1879–1955), alias Khenchen Abu Lhagang, tells how he studied under some of the most illustrious masters of his day before serving as abbot for eight years at the famed monastic college of Dzogchen Śrī Siṃha and then retiring to a nearby cave, focusing on meditative practice. BDRC LINK W10200 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 00:27 TRADITION Nyingma INCARNATION LINE N/A HISTORICAL PERIOD 19th-20th Century TEACHERS The Fourth Sechen Gyeltsab, Pema Namgyel The Third Dodrubchen, Jigme Tenpai Nyima Mipam Gyatso Jamyang Khyentse Wangpo Kham Tsang Drukgyel Orgyen Tendzin Norbu Lungtok Tenpai Nyima Khenchen Pema Vavra Sonam Chophel Zhenpen Chokyi Nangwa Yoten Gyamtso Kunzang Pelden Kunzang Dechen Dorje Purtsa Khenpo Akon The Fifth Dzogchen Drubwang, Tubten Chokyi Dorje The Third Mura Pema Dechen Zangpo TRANSLATOR Tib Shelf INSTITUTIONS Dzogchen Monastery Shri Simha College Dzogchen Yamantaka Cave STUDENTS Kunga Pelden The Third Mura, Pema Dechen Zangpo Chonam Rigdzin Wanggyel Ngawang Norbu Tubten Nyima Gyurme Osel Mewa Khenchn Jampel Khenchen Tsondru Tendzin Chozang Tsewang Rigdzin Pema Kunzang Rangdrol Pema Kelzang Khenchen Konchok Rinchen Tubten Leshe Chokyi Jungne Botrul Dongak Tenpai Nyima The Sixth Dzogchen Drubwang, Jikdrel Jangchub Dorje Drogon Yeshe Dargye The Fourth Mura, Pema Norbu Adzom Drugpa Tubten Pema Trinle Tubten Chokyi Drakpa Jamyang Sherab Gyeltsen The Third Gemang, Garwang Lerab Lingpa Tubten Nyima AUTHOR Khenpo Tsondru The Biography of Dzogchen Khenchen Abu Lhagang VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! 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The Biography of Gyalse Rigpe Raltri The playful display of the great being Jigme Nyinche Once again genuinely manifested in the human realm. Leading all the helpless students to the city of liberation The erudite lord, Rigpe Raltri . CONCERNING THE NAMES OF HIS SUCCESSIVE LIFETIMES As mentioned in Drigung Monastery’s Golden Garland of Monastic Seat Holders [ 1 ] The Great Brahmin of India, Saraha The Dhama King, Dharmaśoka The Vidyadhara Huṃkara [ 2 ] The King of Tibet’s divine son, Mutik Tsenpo [ 3 ] Kutön Tsöndru Yangdrung (1011–1075) [ 4 ] The Third Monastic Seat Holder, Chen Ngawa Chökyi Drakpa (1175–1255) [ 5 ] Gompa Rinchen Namgyal, elder brother of The Fifteenth Monastic Seat Holder, Kunga Rinchen (1475–1527) [ 6 ] The Sixteenth Monastic Seat Holder, Rinchen Puntsok (1509–1557) [ 7 ] The Twenty-Third Monastic Seat Holder, Urnyön Chökyi Drakpa, aka Rigzin Chödrak the son of Drigung Chögyal Puntsok (1595–1659) [ 8 ] The Twenty-Fifth Monastic Seat Holder, Döndrub Chögyal, aka Könchok Trinle Döndrub (1704–1754) [ 9 ] The Twenty-Seventh Monastic Seat Holder, Könchok Chökyi Nyima, aka Könchok Tenzin Chökyi Nyima (1755–1792) [ 10 ] Drigung Gyalse, aka Jigme Tenpe Nyima (1793–1826), the son of the Omniscient Jigme Lingpa (1730–1798) [ 11 ] Dechen Rigpe Raltri , the son of the Refuge Lord, [Do Khyentse Yeshe Dorje] (1800–1866) [ 12 ] Rigpe Raltri’s previous birth, Drigung Rinchen Puntsok, was the father of the Refuge Protector [Do Khyentse Yeshe Dorje’s] previous birth, Drigung Chögyal Puntsok. Based on this, one time, Rigpe Raltri was the father of the Refuge Protector. Rigpe Raltri as well as his previous births [the First Drigung Chungtsang], Urnyön Chökyi Drakpa, and [the Forth Drigung Chungtsang], Jigme Tenpe Nyima, were the sons of the Refuge Lord. Thus, Refuge Protector’s connection with Drigung and with Gyalse Rigpe Raltri is endowed with many essential auspicious connections. Later, it seems Raltri’s reincarnation was not recognized in Do Gar. [ 13 ] However, the third incarnation of Dzong-ngön Rinpoche, Jigme Chökyi Gocha (1912–1953) recognized the reincarnation of Rigpe Raltri . [ 14 ] The reincarnation’s name was Tubten Jigme Gawa also known as Könchok Dargye. [ 15 ] In the Iron Dragon year of 1940, the sixteenth sexagenary cycle, he was born in the Beza [family] in Amdo’s Bayul district, [ 16 ] [which is located in the Chabcha prefecture in the south of the Tso Ngönpo province]. [ 17 ] His father was Tutob and his mother was Bochok. [ 18 ] At twelve years of age, he received the novice vows from Mewa Khenchen Tsewang Rigzin (1883–1958) and was given the name Tubten Jigme Gawa. [ 19 ] He then received many empowerments and instructions from Khenchen Tsewang Rigzin and others. He received generalized and specific explanations of the sūtras and tantras along with the pith instructions of the Great Perfection (Dzogchen), especially from the supreme Khenchen Tsewang Rigzin’s heart son, Könchok Rinchen (b. 1922). [ 20 ] He studied and trained in these teachings to their completion. He then restored Dzong-ngön Jigme Chökyi Gocha’s monastic seat of Orgyen Sangchen Chökhor Ling [in 1984]. [ 21 ] He died in the Fire Dog year of the seventeenth sexagenary cycle, 2006. CONCERNING HIS BIRTH Dechen Rigpe Raltri was born in the place called Pema Rito located in Golok in the Iron Tiger year, 1830, of the fourteenth sexagenary cycle. [ 22 ] He was the younger son of the precious Refuge Protector [Do Khyentse Yeshe Dorje] and Akyong Bumo Dzompa Kyi. [ 23 ] His birth was accompanied by a multitude of wondrous signs. As soon as he was born, a sword made of red gold, the size of a cubit (18 inches), fell from the sky and landed in the Refuge Protector’s hand. Due to this suitable and auspicious interconnection, he was named Dechen Rigpai Reltri ("Sword of Blissful Awareness"). The top portion of the sword handle contains wondrous signs including the hand imprint of the Refuge Protector. This sword still exists in these present times. The 126th folio of the Refuge Protector’s Autobiography: The Speech of the Ḍākinī : [ 24 ] “According to the Lord Lama’s prophecy, a tulku (Sherab Mebar) was born as a new family heir in the Ox year. Another tulku (Rigpe Raltri) was born into our family in the Tiger year.” [ 25 ] Do Dasal Wangmo’s work, Abridged Biographies: The Lineage of the Do Family : [ 26 ] “The son, Dechen Rigpe Raltri, was born in the Iron Tiger year of the fourteenth sexagenary cycle. At that time, a red-gold sword the size of a cubit fell into the hand of the Refuge Lord, and he was named after it. He was the reincarnation of Rigzin Jigme Lingpa’s son, Jigme Nyinche.” When the Refuge Protector was staying at Drigung, Drigung Gyalse [Tenzin Chökyi Gyaltsen] (1793–1826) said: “In my next life, I will definitely come close to you.” [ 27 ] In accordance with what was said, Refuge Protector recognized Raltri as the reincarnation of Drigung Gyalse. The 111th folio of the Refuge Protector’s Autobiography: The Speech of the Ḍākinī : “Gyalse Rinpoche said, ‘At this time I thought there would be little to no need that we would be separated, but it wasn’t that way. The Lord Father, the Victor of the Doctrine, ended up giving me to Drigungpa, but that didn’t go very well.’ “ ‘In some past life as well as this one, concerning our lineage—a lineage of mantra-holders and knowledge-holders, if we were to maintain our Lord Father’s personal lineage and pay service to him, then it would become supreme. However, now that it is under the influence of others, there’s nothing we can do. Consequently, if we don’t pay service to the teachings and worldly actions in the precious Refuge Protector’s life then it will become the cause for our root guru’s intentions to be discredited. Otherwise, I don’t have the intention to stay in this place; but there is nothing I can do. Therefore, in the next life, I will certainly come to your side.’ ” Thus he made a completely pure prayer to never be separated in any lives, which created their connection. CONCERNING THE ACTIVITIES OF HIS LIFE Since there is no written biography specifically for him, I do not have the good fortune to write about all the facets of his activities here. His life story is briefly accounted in the Refuge Protector’s Autobiography: The Speech of the Ḍākinī , Do Dasal Wangmo’s Abridged Biographies: The Lineage of the Do Family , Dharmavajra’s biography The Excellent Wish-fulfilling Tree: The Biography of Dharmavarja, the Sovereign Dzogchen Yogin Who Appeared in the Eastern Land, [ 28 ] and others. If I would give a brief account based on these sources, it would be the following: From his first year to his second year, the Iron Tiger year until the Iron Rabbit year, [1830–1831], it is clear that he stayed in Pema Rito in Golok because the Refuge Protector’s camp and Ḍākkima [ Losal Drölma ] (1802–1861) were there. [ 29 ] From his third to fifth year, the Water Dragon year until the Wood Horse year, [1832–1834], he stayed at the Refuge Protector’s main seat of Mahā Kyilung Monastery because the Refuge Protector and especially Ḍākkima were staying at that monastery. [ 30 ] From his fifth year to his seventh year, the Wood Horse year until the Fire Monkey year, [1834–1836], it appears that he stayed primarily at Yikhok and the mountain hermitage of Chak Kyang Decha Gyalse because the Refuge Protector’s and Ḍākkima’s camp stayed in those places. [ 31 ] From his seventh to his eighth year, the Fire Monkey year until the Fire Bird year, [1836–1837], he definitely stayed at Minyak Zhagtra Mountain and La’utang Monastery because the Refuge Protector’s and Ḍākkima’s camp was at those monasteries. [ 32 ] From his ninth year to his thirteenth year, the Earth Dog year until the Water Dragon year, it is clear that he stayed in the Mahā Kyilung monastery because the Refuge Protector’s camp and Ḍākkima, in particular, were staying at that monastery. At the end of Raltri’s thirteenth year, his older brother and [Do Khyentse’s] son, Sherab Mebar, died [in 1842]. Consequently, having seen that Raltri had a significant demonic obstacle, that year the Refuge Protector exiled him from the camp. Thus, he resembled a beggar with a walking stick, and it is uncertain where he wandered. He eventually arrived at Dzogchen Monastery where he stayed and received empowerments, oral transmissions, and instructions for many teachings of the sūtras and tantras from Dzogchen Rinpoche Mingyur Namke Dorje (1793–1870), [ 33 ] Dza Patrul Orgyen Jigme Chökyi Wangpo (1808–1887), [ 34 ] Gyalse Zhenpen Taye (1800–1855/1869), [ 35 ] Khenchen Pema Vajra (1807–1884), [ 36 ] and so forth. He was very young while he was staying there and was given clothes, necessities, and care. There Raltri experienced many hardships including the monks repeatedly and terribly mistreating him and calling him, “Flat head!” At one time he became seriously ill and on the verge of death. The Dzogchen guru’s residence took care of him including performing healing ceremonies and giving him medicines. One night during that time Raltri dreamt that his Lord Father the precious Refuge Protector and Ḍākkima arrived. They gave him a skull cup full of nectar, and he drank it in its entirety. The very next day he was free from illness. The precious Refuge Protector saw with his clairvoyance that Raltri was free from the obstacle to his life, and he came to Dzogchen Monastery to check on him. Then they both went to Khenchen Pema Vajra and received many streams of instructions for the Guhyagarbhatantra . [ 37 ] Khenpo Pema Vajra thought, “It seems that I am knowledgeable since even the Refuge Protector is listening to my teaching.” As soon as that occurred, the Refuge Protector realized it and intensely rebuked him: “I’m not receiving teachings because you are a scholar, you copper ladle head! You have an excellent Guhyagarbhatantra lineage, and we are here to receive it for the benefit of my son.” Raltri then went back to the encampment and fully received from his father the cycle of The Heart Essence (Nyingtik) [ 38 ] in general as well as the empowerments, oral transmissions, and instructions for his father’s teachings in particular. He remained there to attend his Lord Father as much as he could. When he was eighteen years old in the Fire Sheep year of 1847, Raltri and the king of Gutang along with his entourage left Minyak La’utang Monastery and headed to Lhasa in central Tibet. [ 39 ] They visited the holy places of Lhasa, such as the Jowo Śākyamuni statue and the Jowo Mikyö Dorje Statue. They also made pilgrimages to [places of the] three supports [ 40 ] as well as Samye, Tseringjong, and Drigung. He made spiritual connections [by giving and receiving teachings] and other activities. Having successfully completed the pilgrimage for the benefit of the teachings and beings, they returned to the encampment. The 214th folio of the Refuge Protector’s Autobiography: The Speech of the Ḍākinī : “As soon as he completed all of his sessions of teachings and their activities, Raltri held the name of the family lineage and then went with the king of Yutang and his entourage to Lhasa. [ 41 ] Me (Do Khyentse) and my sister ( Losal Drölma ) went to Mt. Zhagtra to offer a feast and praises, then we returned to our place.” [ 42 ] After traveling to monastic centers such as Dzogchen Monastery, Raltri primarily went with the precious Refuge Protector to Golok, Derge, Dzachukha, Yikhok, Minyak, Gyalmo Tsawa Rong, [ 43 ] Rebkong in Amdo, and other destinations. They benefited the teachings and beings by wandering to mountain retreats, practicing severance ( chö ) in rugged terrains, accepting disciples, and so forth. It appears that Raltri stayed and attended his Lord Father, because in the Refuge Protector’s biography of the signs of accomplishment, The Secret Biography of Khyentse Heruka: A Compilation Describing the Displays of the Signs of Accomplishment , the first sign of attainment states: “Among the six mountain ranges of Dokham, the supreme sacred place is the mountain Gyalmo Rangi Gang. [ 44 ] In that area is the sacred place of the Great Glorious One ( Palchenpo ) called Gyalmo Mudo. [ 45 ] Drubwang Rinpoche Kyebu Yeshe Dorje and his son Raltri stayed there together; they slept in the same bed. “One night in the son’s dream he experienced a magnificent blue-black deity with a wrathful expression. It had many faces and brandished various implements; it was overwhelming to behold. ‘This is the Great Glorious One .’ he thought. ‘Although, its faces and implements are unable to be distinguished—how wonderfully strange.’ As soon as he thought that, he awoke. “The Lord Father Drubwang [Yeshe Dorje] asked him, ‘Ratri, what did you see?’ Raltri told him about his dream. “[The Lord Father Yeshe Dorje] reassured him, ‘Oh good. You had a vision of the Great Glorious One , who is the principle [deity] of Mudo.’ ” The Secret Biography of Khyentse Heruka: The Compilation of the Displays of the Signs of Accomplishment , the second sign of attainment: “Once again when we arrived at Yudra’s Cave, the meditation cave of Yudra Nyinpo (8th cent.) in Gyalmo Mudo, [ 46 ] the Lord Father [Yeshe Dorje] slept in the center of the cave, and I (Raltri) slept near the entrance. After some time, a frightful spirit appeared at the entrance of the cave. It rose above me and approached the Refuge Protector. “Raltri was slightly afraid, and he pulled his head under his blanket and laid down. The pair had a conversation about the words and meaning of the Great Perfection (Dzogchen). “After a while it became quiet. I peeked out from under the blanket, but the spirit had vanished without a trace. ‘Ratri, there’s no need to be scared.’ The Lord Father [Yeshe Dorje] said. ‘The local protector of Mudo came here to listen to the teachings.’ ” The Secret Biography of Khyentse Heruka: A Compilation Describing the Displays of the Signs of Accomplishment , the fourth sign of attainment: “Again, when we stayed in a camp in Mudo, the Refuge Protector said to the monks and entourage ‘Raltri and I are going to visit the sacred site. You all stay here at the camp.’ “When we went up for a little while, we reached a cliff so high that [even] a vulture couldn’t settle on it. [Standing] on the ledge Do Khyentse said, ‘Raltri, you stay here. Do not follow me, nor go anywhere,’ and disappeared without a trace. “I (Raltri) couldn’t move, let alone go to the frightening cliff’s edge of this red rock, so I diligently focused solely on my prayers. During this period, the sun was settling upon the mountain tops, and dusk was approaching. “Meanwhile Drubwang [Yeshe Dorje] arrived back at the encampment and had a drink. When he finished, he inquired, ‘Hasn’t Raltri come back?’ The monks answered, ‘He has not returned, sir.’ “I thought, ‘I suppose the Refuge Protector isn’t coming back. Now, I will definitely die by freezing, hunger, or by falling down this cliff!’ Thus I sadly decided to stay there. “Then I heard the Lord Father’s call, ‘Raltri, come here!’ Before me, a blue rainbow appeared like a stretched-out piece of woolen cloth. Feeling happy, I sat on the rainbow and came to the Refuge Lord without any trouble at all. “The Lord Father asked, ‘Why did you stay and not come until now?’ I told the story in detail and the Lord Father responded, ‘Oh, it is great that you were able to stay in that place.’ ” The Secret Biography of Khyentse Heruka: A Compilation Describing the Displays of the Signs of Accomplishment , the fifth sign of attainment: “One day when the Refuge Protector, the Vajra-Holder [Yeshe Dorje] was staying again at La’utang Monastery he said, ‘Raltri, let’s go take in the scenery.’ When we arrived at the foot of the monastery there appeared a splendid crystal house that was beautiful to behold. Arriving at its door, a beautiful goddess appeared and invited the pair inside. “The precious Refuge Protector [Yeshe Dorje] sat upon a throne where four goddesses offered him a drink. They offered me (Raltri) some white cheese-like food with an excellent and strong taste that was greater than any human food. While Drubwang [Yeshe Dorje] was eating he said, ‘Go to the roof and look around but don’t bring back whatever you see.’ “I immediately went to the top of the house and saw all kinds of things, which were like visual illusions. There were objects representational of the enlightened body, speech, and mind that were beyond comprehension. It took a little bit of time for me to look at them all. Then I came back downstairs and Drubwang [Yeshe Dorje] was sitting there about to leave, so I accompanied him, and we began to set off. The four goddesses escorted us to the door. [While] they turned to go back, one goddess gave me an iron kīla. When she returned to the crystal house everything vanished and we were [back] at the foot of the plain. “Do Khyentse Rinpoche said, ‘Don’t tell anyone about the gifts or food, about what you saw or heard, or about things like that. This kīla is for your own allotment, so keep it at your side.’ “Later when I felt hungry, I remembered the food I had before [in the crystal house]. I went out to the plain at the foot of the monastery, but there was nothing to be seen.” The Secret Biography of Khyentse Heruka: The Compilation of the Displays of the Signs of Accomplishment , the eighth sign of attainment: “Again when Drubwang [Yeshe Dorje] was staying at La’utang Monastery with his entourage, his sister ( Losal Drölma ) was teaching Dzogchen to the students at the Garnang hermitage. One time as soon as the sun arose, the Refuge Protector said, ‘Raltri, go get two horses and a white mule. The time has come for us to go.’ Thus he did accordingly, and they rode the horses out to the foot of the plain. “Do Khyentse [Yeshe Dorje] said, ‘Raltri, close your eyes!’ It was as if a wind had come about and lifted us away. After a while, Do Khyentse said, ‘Open your eyes!’ “When he opened his eyes, he realized that they had appeared at the Garnang Karza hermitage as [Yeshe Dorje’s] sister ( Losal Drölma ) had just finished the teaching. [ 47 ] They met the students as they were being dismissed and moving about, but nobody could see the pair. However, [Yeshe Dorje’s] sister saw them. Then all of the students could see them, and they came to prostrate on the ground. “When [Raltri] looked at the sun, it was similar to when they departed La’utang Monastery. Everyone was struck by the wonder of this.” The Secret Biography of Khyentse Heruka: The Compilation of the Displays of the Signs of Accomplishment , the ninth sign of attainment: “While [Yeshe Dorje’s] sister was staying at La’utang Monastery, Drubwang [Yeshe Dorje] was staying in Palri Monastery, [ 48 ] both accompanied by their entourages. One day when the sun had reached an arm's length past midday, Do Khyentse said, ‘Raltri, go right now and get a white mule [and two horses].’ He did as he was told, and they rode out to the foot of the plain. “Do Khyentse [Yeshe Dorje] said, ‘Raltri, close your eyes,’ and I did accordingly. It was like a wind lifted me up. A moment later Do Khyentse said, ‘Open your eyes and don’t make a sound.’ I realized that we had arrived at the lower plain by La’utang Monastery. When we arrived at the monastery, the people who were wandering about such as the monks did not see us. I took the saddles and packs off our two horses and mule, then went to an empty building. “Drubwang [Yeshe Dorje] went and sat on his throne. At that moment, his sister saw him. ‘Oh, the Refuge Protector has arrived!’ She announced and all the monks came to greet him. When I looked at the sun, it was around the place time as when we left Palri Monastery. Everyone was astonished.” The Secret Biography of Khyentse Heruka: The Compilation of the Displays of the Signs of Accomplishment , the tenth sign of accomplishment: “Again Drubwang [Yeshe Dorje] arrived at Zhagtra Karmo Mountain [in Minyak] with his entourage and set up a camp in front of the mountain. “One day, when the Lord Father was alone in his tent, I was sneaking about. I raised up a side of the tent to peek in, and in front of the Lord Father was a majestic and handsome white man dressed in a white robe with a white turban. I saw him offer the Lord Father silks of the five colors. I heard their many conversations and eventually, I went back down [to my area]. “A short time later I brought some tea for the Lord Father and asked, ‘Sir, just then, there was a white man with you. Who was that?’ “‘Oh, Raltri, those eyes of yours are mischievous. You look at everything that you shouldn’t, and you see everything that you shouldn’t. But now it is alright. This is good.’ Do Khyentse pulled out a meteoric kīla from the front pocket of his robe and said, ‘This was offered to me by the deity of Zhagtra. It is for your allotment, so keep it at your side.’ He then gave it to me. It was a miraculous liberating event.” When Raltri was thirty-seven years old in the Fire Tiger year of 1866, the precious Refuge Protector [Do Khyentse Yeshe Dorje] died in Dartsedo in Minyak. Then Do Drimé Drakpa (1846–1886), the assistant Özer Taye, Abu Yeshe Dorje, Gyalse Raltri, and others extensively conducted the funeral rites. [ 49 ] Most of the remaining items and tiny pearl relics ( ringsel ) were offered to the major monasteries from all directions to use as objects to support people’s faith. They proceeded to construct [memorials] including the Lord Father’s reliquary stūpa. After the passing of the Refuge Protector Yeshe Dorje, Raltri was the head of Do Gar. In the same manner of his father’s tradition, he stayed and performed the duties at the monastic seats such as Mahā Kyilung Monastery, La’utang Monastery, Garnang Karza Hermitage, and the supreme Gyalrong Kachok monastery to benefit the teachings and beings. [ 50 ] Some people said that after the Refuge Protector’s death, Raltri usually remained at the monastic seat of Minyak Kyernang Monastery. [ 51 ] It does appear that he lived at Kyernang Monastery, but it seems that his principal monastic seats were Garnang Kardza Hermitage and La’utang Monastery. [This is supported] because the 139th folio of the Gansu Nationalities Publishing House’s 1974 publication of The Biography of the Past and Future Lives of Gurong states: [ 52 ] “From the great monastery of Derge, he arrived at Rudam Orgyen Samten Chöling (Dzogchen Monastery). From there he traveled along with the supreme Khenpo Kalden (b. 1837(?)) to Karza Hermitage and then Gyalrong.” [ 53 ] Also the 140th folio: “Gyalse Raltri, along with everyone else, received many sacred teachings from the supreme Khenpo Kalden. Like a teacher and disciple who cannot bear to be apart, they went together to his homeland. The king of Gyarong Dzong Gak invited [Khenpo Kalden] to his place and in this way, where he bestowed a longevity empowerment to the king and his entourage.” [ 54 ] Thus, it clearly states at that time Raltri was living and maintaining the monastic seat of Kardza Hermitage. After the death of the Refuge Protector, it is certain that Raltri stayed for a long time at La’utang Monastery. Raltri told many prophecies to the tulkus and gurus of La’utang that this monastery needed to be moved to a new place. However, they were not able to move the monastery in a timely manner. Subsequently, once Raltri set up a tent nearby the monastery and he brought the monastery's three main supports [of the enlightened body, speech, and mind] to that tent. A couple of days after that, there was an earthquake, and the monastery was destroyed. Then in accordance with Raltri’s orders, they moved the monastery to a place with a large plain on the right side of the monastery. The remains of the destroyed ramparts and the rubble of the monastery even exist in these present times. Additionally, the gurus and monks of the monastery reported that Rāltri [later] passed away in that monastery. A stūpa made from earth and stone remains there, which is said to be the reliquary stūpa of Raltri. At the age of thirty-eight in the Fire Rabbit year of 1867, Reltri had acquired the various necessary provisions to build the Lord Father’s silver stūpa. That silver stupa was constructed at Rigzin Jigme Lingpa’s monastic seat of Tseringjong. Furthermore, the Refuge Protector’s great disciple Abu Yeshe Dorje built an extremely high reliquary at Kyernang Monastery in Minyak. It is said that the stupa was built so large to appear the size of a mountain. These days, the main temple of Kyernang Monastery was constructed at the [site] of the reliquary remains. Raltri, Abu [Yeshe Dorje], and others then stayed in one common camp. Needless to say, Raltri took to heart the great responsibility for constructing the stūpa. After the Refuge Protector’s passing, Abu stayed at Kyernang Monastery and maintained that monastic seat in particular. Even today, remnants remain of Abu’s house at Kyernang Monastery. At the age of forty-five in the Wood Dog year of 1874, Trozur Dharma Vajra became severely ill, [ 55 ] and the supreme Gyalse Raltri was invited to Minyak Senge Monastery. [ 56 ] There he performed the healing rites of such practices as Assembly of the Wrathful and Great Glorious One , The Thread-Crossing Ritual of Magön’s Army , and The Ḍākinī Who Invites or Dispels . [ 57 ] In that year, Trozur Dharma Vajra passed away. Hundreds of gurus and tulkus were invited including: Gyalse Raltri; Do Drimé Drakpa; Abu Yeshe Dorje; the throne holder of Lhagang; Awa Lama; Domlung Tulku; the throne holder of Palri; the throne holder of Kyernang; Champa Sang Ngak; Ala Dorje Gyaltsen; the throne holder of Chugmo; Kharpa Tulku; Bané Tulku; Dira Khenpo; the throne holder of Trakhar; Rashar Tulku; Garje Lama; Gyade Rabsal; Kugyab Khenpo; the throne holder of Gartar; La’utang Tulku; Chagtong Tulku; the throne holder of Chiluk; the throne holder of Kazhi; Gyade Ösal; A Tro Lama Lobzang; Kyernang Gyurme Lhundrub; Riku Tulku; Tongkor Tulku; Drapa Tulku; and Tsara Lama. [ 58 ] Gyalse Raltri, Tulku Songtsen, Tulku Rigden Dorje, and Bané Chogtrul performed the funeral rites for the guru. When offerings were being given to the gurus and tulkus of various regions, a set of one hundred and twenty-seven offerings were given to Raltri while sets of twenty-five offerings and sets of thirteen offerings were given to the other gurus and tulkus. Therefore, Gyalse Raltri was regarded to be ranked as one of the greatest gurus in the eastern direction of Minyak at that period of time. Raltri also offered silk, a woolen hat, a fox [pelt], bolts of fabric, and a horse for Dharma Vajra’s reliquary. The front of the 286th page of The Excellent Wish-fulfilling Tree: The Biography of Dharmavarja, the Sovereign Dzogchen Yogin Who Appeared in the Eastern Land composed by Dharma Vajra’s doctrine holder and attendant Ga Mipam Tenpe Gyaltsen states: [ 59 ] “Tulku Raltri came and engaged in the appropriate practice of Assembly of the Wrathful and Great Glorious One, The Thread-Crossing Ritual of Magön’s Army , and The Ḍākinī Who Invites or Dispels .” The frontside of the 340th folio states: “The master Tulku Raltri and tens of students practiced The Peaceful and Wrathful Deities: Purifying the Lower Realms . [ 60 ] The master Tulku Songtsen and tens of students practiced The Peaceful and Wrathful Deities: The Naturally Free Wisdom Mind . [ 61 ] The master Tulku Rigden Dorje and tens of students practiced The Molten Kīla . [ 62 ] The master Bané Tulku and tens of students individually performed The Great Compassionate One: The Natural Release of Suffering . [ 63 ] Through these [practices] they individually performed the fire offerings.” The back of the 346th folio states: “In total, one hundred and twenty-seven items were offered to Tulku Reltri including: silk, a statue, a text of The Root Stanzas of the Middle Way: Wisdom ( prajñā-nāma-mūlamadhyamakakārikā ), a ritual mirror, a hand-drum, bell and vajra, a mandala, a pair of vases, a pair of peacock plumes, a set of containers [for the inner offerings of] medicine and rakta, a pair of bellows, a set of seven [water] offering bowls, a pair of tormas , an incense box, a set of seven [lamp] offering bowls, a cushion cover, a golden face, [ 64 ] a bronze alloy dish, a tamboura, [ 65 ] a pair of clarinets, a pair of red conchs, a white conch, a small topmost offering bowl, [ 66 ] cymbals, fabric for clothes in the colors of black, red, green, stripped rainbow, and liquid gold, thin fabric in the colors of white, yellow, red, green, and sky blue, silk in the colors of white, yellow, red, green, and dark blue, woolen cloth in the colors of green and red, bolts of cotton cloth in the colors of white yellow, red, green, blue, and red stripped, a few blue stripped cotton clothes, six ornamental fabrics for making red monastic shirts, bolts of a blue-black wool, a yellow bolt of cloth, a bronze alloy vase, a bolt of dark red cloth, a variegated rope, a bag made of brocade, a burl wood bowl decorated with silver, a porcelain cup with the eight auspicious symbols, a porcelain dish, a pitcher for alcohol, [ 67 ] a large bowl made of zilung , spectacles, a brocade, a seat covering, a Chinese knife, a soup spoon and plate, a red knotted-string accessory for the hair, [ 68 ] black earrings, a circular piece of coral, a circular piece of turquoise, a zi stone, amber, brass, a silver reliquary box (ga’u), a pair of ornaments that people wear on their waist, [ 69 ] a pair of mala counters, bodhi [seed], a sewing needle case, a flint, a gold bracelet, Mongolian boots, a long sword, a knife for the waist, burli, [ 70 ] zangtib , [ 71 ] a bridle and [saddle] crupper, molasses, yarn with the colors of white, red, green, and dark blue, multi-colored rope for the neck [of a horse], half a bolt of blue animal hide, a woolen hat, pelts from a fox, monkey, sable, lynx, wolf, bobcat, and leopard, a brass ladle, a copper ladle, a metal flask with a cover, [ 72 ] a tea strainer, a skin-bellow, a hearth covering, a pouch for tea, a bowl used for roasted barely flour, a butter container, a set of seven dishes, a gun, a bag of gunpowder, a pair of primary boxes [used by nomads], [ 73 ] a complete saddle, a riding horse, instruments, a mule, a dzo , a female dzo , a female yak, a yak, and five ounces of silver coins, and white [scarfs offered at the end.”[ 74 ] At the age of sixty-five in the Wood Horse year, 1894, Rigpe Raltri conferred teachings, such as the empowerment and instructions for his father’s heart essence teachings, to those who kept the tantric commitment such as his noble son Do Khamsum Zilnön Gyepa Dorje (1890–1939). [ 75 ] Wondrous signs of the blessings from the empowerment arose for the disciples including his son. The back of the fifth folio of Do Rinpoche’s (Zilnön Gyepa Dorje) Autobiography: A Garland of Beautiful Flowers states: “In the Male Wood Horse Year, the Lord Father, the Dharma Lord (Reltri), opened the door to the profound maturing empowerments and liberating instructions. When the blessings had descended into my body, speech, and mind there was a transformation of perception. In the end, he physically bestowed auspicious articles and emblems to support [the blessings].” Rigpe Raltri was sixty-six years old in the Wood Sheep year, 1895, and as mentioned earlier [in this set of texts], Gurong Orgyen Jigdral Chöying Dorje (1875–1932) had entered the monastery in the Water Snake year, 1893.[ 76 ] He lived there and relied upon teachers such as Dzogchen Khenpo Kalden. At the age of twenty-one in the Wood Sheep year, 1895, he went with Dzogchen Khenpo Kalden to Karza Hermitage, and he met Raltri there. Through this, it is apparent that Raltri lived at Karza Hermitage and occupied its monastic seat at that time. When Raltri died, Do Rinpoche [Zilön Gyepa Dorje] was very young and Raltri’s wife Ragza Rigche Wangmo loved Kyernang Monastery. [ 77 ] Therefore, following his death, it is evident that Karza Hermitage, or Kardza Monastery, gradually became empty. CONCERNING HIS DEATH At the age of sixty-seven in the Fire Monkey year, 1896, Rigpe Raltri bestowed and entrusted to his son [Zilnön Gyepa Dorje] the empowerments, oral transmissions, and instructions for the entire cycle of his heart essence teachings accompanied with supplications. He then enthroned his son as the holder of the Heart Essence teachings. Later, on the thirteenth day of the twelfth month of that year, Raltri died and subsumed himself into the basic space of phenomena. As he passed into the state of the great noble ones, many signs occurred such as the sound of music, emanations of various light, earthquakes, and the blossoming of flowers. On the front of the 6th folio of Do Rinpoche’s Autobiography: A Garland of Beautiful Flowers , it states: “When I was seven years of age in the Fire Monkey year, my Lord Father (Rigpe Raltri) relinquished his entrustment and command as a keeper of the teachings to me along with the three Enlightened Heart-Essence (Tugtik) teachings of his own tradition and the Heart Essence (Nyingtik). He told many prophecies about the future and passed away peacefully. As he attained the state of the great noble ones, there appeared many signs such as sounds, lights, earthquakes, and even the blossoming of flowers in the winter. “Having mixed together the oral transmission of the omniscient hierarchs Marpa (1012?–1097), [ 78 ] Milarepa (1040–1123), [ 79 ] Dagpo Lhaje [Gampopa] (1079–1153), [ 80 ] and the pure visions of the treasure tradition into one stream, Raltri transmitted the direct lineage of his father to me, and I received it.” Do Dasal Wangmo’s work, Abridged Biographies: The Lineage of the Do Family states: “On the thirteenth day of the victorious month (the twelfth month), when he turned sixty-seven years old, he passed into the peaceful space accompanied with the sound of “May Vairocana come." “When his body was being cremated, there were many miraculous sights such as a white cloud in the shape of a dragon floating above, an interlaced net of various colored rainbows in the surrounding environment of the earth and sky, and the simultaneous blossoming of azalea flowers.” In the beginning, you sought out study And became rich in the transmission of the sūtras and tantras. In the middle, you solely endeavored in attending your sacred father. In the end, you made a family and widely spread your father’s teachings. The hidden yogin, the supreme Dechen Reltri—I bow to you. COLOPHON None NOTES [1] ’bri gung gdan rabs gser phreng [2] The text reads et cetera. [3] Referring to Tri Songdetsen’s (khri srong lde brtsan, 742–800, BDRC P7787 ) son mu tig btsan po (mu tig btsan po, BDRC P2MS13217 ). [4] Kutön Tsöndru Yangdrung (khu ston brtson ’grus g.yung drung, 1011–1075, BDRC P3464 ) a junior disciple of Atiśa (a ti sha, 982–1054/1055, BDRC P3379 ) [5] spyan snga ba chos kyi grags pa; There are various sources that have a slight variance in the order of the monastic seat holders of Drigung Til Monastery (’bri gung mthil dgon pa, BDRC G340 ). [6] sgom pa rin chen rnam rgyal and kun dga’ rin chen [7] rin chen phun tshogs chos kyi rgyal po [8] ’bri gung chung tshang 01 chos kyi grags pa [9] ’bri gung chung tshang 02 don grub chos gyal [10] ’bri gung chung tshang 03 chos kyi nyi ma [11] This is also ’jigs med nyi byed as mentioned on the cover page. ’bri gung chung tshang 04 bstan ’dzin chos kyi rgyal mtshan and ’jigs med gling pa [12] rig pa’i ral gri and mdo mkhyen brtse ye she rdo rje [13] Around Zhagtra Mountain there is a place called Ma Khaka (rma kha ka). In that area is the place called Yu Tso (g.yu mtsho). There Do Khyentse Yeshe Dorje built the Do Gar Mountain hermitage (mdo sgar ri khrod); however, it no longer exists. [14] rdzong sngon ’jigs med chos kyi go cha [15] thub bstan ’jigs med dga’ ba, or don mchog dar rgyas [16] ’be bza’ and ’ba’ yul/’ba’ rdzong [17] chab cha and mtsho sngon po [18] mthu stobs and bo chog [19] rme ba khan chen tshe dbang rig ’dzin [20] kon mchog rin chen [21] o rgyan gsang chen chos ’khor gling. He restored this in 1984 according to BDRC W20214 . [22] pad+ma ri mtho and mgo log [23] a skyong bu mo 'dzom pa skyid [24] rang rnam mkha’ ’gro’i zhal lung, BDRC W21847 [25] shes rab me ’bar, 1829–1842, BDRC P1PD76603 [26] mdo tshang gi brgyud pa’i rnam thar mdo bsdus, BDRC W1GS60403 ; translated on Tib Shelf here: Abridged Biographies: The Lineage of the Do Family [27] bstan ’dzin chos kyi rgyal mtshan [28] Yul shar phyogs su byung ba’i rdzogs chen rnal ’byor pa mnga’ bdag d+harma badz+ra gyi rnam thar dpag bsam yongs ’du’i ljon bzang [29] blo gsal sgrol ma, BDRC P1GS138134 [30] ma hA skyid lung dgon, BDRC G353 [31] g.yi khog and lcags rkyang sde cha rgyal sras [32] mi nyag bzhag bra and la’u thang dgon pa, BDRC G4110 [33] rdzogs chen grub dbang 04 mi ’gyur nam mkha'i rdo rje, 1793–1870, BDRC P1710 [34] rdza dpal sprul o rgyan ’jigs med chos kyi dbang po, 1808–1887, BDRC P270 [35] rgyal sras gzhan phan mtha’ yas ’od zer, 1800–1855/1869, BDRC P697 [36] pad+ma badz+ra, 1807–1884, BDRC P6744 [37] gsang ba snying po [38] snying thig [39] ’gu thang rgyal po and lha ldan [40] rten gsum [41] yu thang, BDRC G1PD76606 [42] bzhag bra, BDRC G3500 [43] rgyal mo tsha ba rong [44] rgyal mo rong gi sgang [45] dpal chen po and rgyal mo dmu do [46] g.yu sgra phug and g.yu sgra snying po [47] gar nang kar mdza’ ri khrod [48] dpal ri’i dgon [49] mdo dri med grags pa, 1846–1886, BDRC P8006 ; ’od zer mtha’ yas, BDRC P5052 ; a bu ye shes rdo rje [50] rgyal rong khaH mchog dgon [51] mi nyag sker nang dgon [52] dgu rong gsku phreng snga phyi’i rnam thar [53] skal ldan rgya mtsho [54] rgya rong rdzong ’gag [55] khro zur d+harma badz+ra [56] mi nyak seng ge dgon [57] drag po dpal chen ’dus pa, ma mgon gyul mdos, and mkha' 'gro'i bsu zlog [58] /lo der khro zur d+harma badz+ra sku gshegs rgyal sras ral gri dang /_mdo dri med grags pa/_a bu ye shes rdo rje sogs gdan drangs/_lha sgang khri pa/_a ba bla ma/_dom lung sprul sku/_dpal ri’i khri pa/_skyer nang khri pa/_lcam pa gsang sngags/_a bla rdo rje rgyal mtshan/_phyug mo’i khri pa/_mkhar pa sprul sku/_ba gnas sprul sku/_rdi ra mkhan po/_brag mkhar khri pa/_ra shar sprul sku/_sgar rje bla ma/_rgya sde rab gsal/_sku rgyab mkhan po/_mgar thar khri pa/_la’u thang sprul sku/_cag stong sprul sku/_spyi lug khri pa/_ka bzhi khri pa/_rgya sde ’od gsal/_a khro bla ma blo bzang /_skyer nang ’gyur med lhun grub/_ri khud sprul sku/_stong skor sprul sku/_’dra pa sprul sku/_rtsa ra bla ma sogs bla sprul rgya phrag mang po gdan drangs/ [59] nye gnas sga mi pham bstan pa’i rgyal mtshan [60] zhi khro ngan song sbyong ba [61] zhi khro dgongs pa rang grol [62] khro chu’i phur pa [63] thugs rje chen po sdug bsngal rang grol [64] gser zhel [65] gsol tam [66] phud skong [67] tam bhe [68] tong skud phon dmar [69] glo zungs cha [70] bur li [71] zangs rtib [72] lcags ’gu khebs lden [73] tso sgam [74] mtha’ dkar [75] mdo khams gsum zil gnon dgyas pa rdo rje, Dates from BDRC W1KG987 , translated on Tib Shelf here: A Chronological Timetable: Lives of Do Khyentse’s Familial Line [76] o rgyan ’jigs bral chos dbyings rdo rje [77] ra bza’ rig byed dbang mo was one of Rigpe Raltri’s wives and mother of Do Khamsum Zilnön Gyepa Dorje. [78] mar pa chos kyi blo gros, 1002/1012–1097/1100, BDRC P2636 [79] mi la ras pa, 1040–1123, BDRC P1853 [80] sgam po pa bsod nams rin che, 1079–1153, BDRC P1844 Published: September 2020 Updated: July 2022 BIBLIOGRAPHY thub bstan chos dar. 2008. rgyal sras rig pa’i ral gri’i rnam thar. In mdo mkhyen brtse ye shes rdo rje’i gdung rgyud rim byon gyi rnam thar gsal ba’i me long, 317–339. pe cin: krung go’i bod rig pa dpe skrun khang. BDRC W1KG987 Abstract Rigpe Raltri was the younger son of Do Khyentse Yeshe Dorje. He was recognized as the reincarnation of Jigme Lingpa's son, Jigme Nyinche Özer and became a well-respected guru in Minyak. He was a lineage holder of his father's treasure cycle of The Exceeding Secret, Enlightened Heart-Essence of the Ḍākinī, or the Yangsang Khandro Tugtik, containing The Natural-Liberation of Grasping, or Dzinpa Rangdröl. He entrusted this lineage to his younger son Do Rinpoche Gyepa Dorje. BDRC LINK W1KG987 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 00:27 TRADITION Nyingma INCARNATION LINE N/A HISTORICAL PERIOD 19th Century TEACHERS Do Khyentse Yeshe Dorje Kalden Gyatso The Fourth Dzogchen Drubwang, Mingyur Namkhe Dorje Gyalse Zhenpen Taye Öser Patrül Orgyen Jigmé Chökyi Wangpo Pema Vajra TRANSLATOR Tib Shelf INSTITUTIONS Dzogchen Monastery Derge Monastery Mahā Kyilung Gyalrong Kachok Minyak Kyernang Kardza Pema Rito STUDENTS Somang Choktrül Khamsum Silnön Gyepa Dorje AUTHOR Tubten Chödar The Biography of Gyalse Rigpe Raltri VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! 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A Brief History of Kyodrak Monastery Om Swasti! From the profound instructions of the incredible Lake Manasarovar Comes the wealth of precious pith instructions endowed with the Enlightened mind; I respectfully bow to those of the Kagyu tradition: Tilopa, Naropa, Marpa, Milarepa, and Dakpo [Gampopa], the protectors of beings! KYODRAK MONASTERY: The Universally Abundant Kyodrak Monastery: The Place that Disseminates and Proliferates the Theory and Practice of the Buddhist Teachings [ 1 ] LOCATION OF THE GREAT MONASTIC SEAT OF KYODRAK MONASTERY: Tibet, the Land of Snow, a place exalted like a crown jewel on the top of the Earth, is divided into three regions: Amdo, Central Tibet, and Kham. In Do Kham there is a famous practice site of Guru Pema called The Universally Abundant Kyodrak , which is one of the twenty-five great sacred sites of Do Kham. It is the excellent Akanishta descended upon the Earth, an utterly vast arrangement of implements and seed syllables. That is the location of Kyodrak Monastery. ESTABLISHMENT OF THE MONASTERY: In the Iron Bull Year of 1361 in the sixth calendrical cycle of the Tibetan calendar, one of Lha Repa Tsondru Pelwa’s [ 2 ] many disciples, the supreme emanation of Manjushri, Langre Drakpa Gyeltsen, [ 3 ] practiced in the area’s sacred site of the eastern facing Kyoko Cave. [ 4 ] When he had discovered accomplishment in a single life, the primordial wisdom dakini prophesised: “On the palace atop the cliff over there, [ 5 ] is the pollen bed of the enlightened mind of the great, glorious Chakrasamvara. In its centre sits a boulder like a sizeable and majestically poised tiger. Compile the embers of a fire in this essential place! [ 6 ] This important place is like a vigorous striped tiger. The benefit of beings and the teachings will flourish far and wide.” Saying that, the dakini emanated into a fox and stole his shoes. Early the next morning he sought for the tracks [of the dakini] in the fallen snow. There he saw the main cliff of Kyodrak—at its crest was a swirling rainbow tent of the dharmakaya, at its slope was a pleasant rain of blessings, and diffusing across its base was the aromatic fragrance that arises from discipline. Understanding the dependent arisings from having arrived at this place of solitude, he constructed the initial monastic [structure] of Kyodrak. It was at that time that the Mongol King Genghis Khan offered a bronze [ 7 ] statue of the unparalleled Teacher Shakyamuni. He, [Drakpa Gyeltsen], saw that the figure of the Teacher was made of a brilliant mass of rainbow light and stated that this supreme sacred object is equal in blessings to Shakyamuni. Consequently, he made it the central sacred object of the temple. The dependent arisings of that statue are well suited to allow the teachings to abide for a long while and for there to be a continuous stream of beings who understand the teachings and benefit whomever they encounter. The main representational statue of the enlightened mind was an eight-year-old form of the Sixth Dharmakaya Vajradhara [ 8 ] made from a refined gold of high-quality. In the representational statue of the unified enlightened mind are many relics of the buddhas including small pearl-like relics ( ringsel ) of Tilopa Prajnabhadra (988–1069), [ 9 ] small pearl-like relics from the nose blood of Naropa Jnanasiddhi (1012–1100), [ 10 ] a tooth from Marpa Chokyi Lodro (1012–1097) [ 11 ] with a manifested Hevajra, a small pearl-like relic in the shape of a conch shell from the Laughing Vajra Milarepa (1040–1123), [ 12 ] the combined tongue, heart, and eyes of the Youthful Moonlight of Dagpo [Gampopa], and small pearl-like relics from Barom Darma Wangchuk (1127–1194). [ 13 ] After those were put into the representational [statue] of the unified enlightened mind, a ‘rain of flowers’ fells three times and consecrated the sacred place. “In future times, this will be my representative,” he said as the people received his command. Later when the accomplished meditator Marmo [Sonam Dondrup] was young, as he offered prayers, the compassionate eyes [of the statue] looked upon him pensively. Marmo [Sonam Dondrup] was actually able to see its smiling face and nicely arranged white teeth. Blazing with sincere and measureless devotion, he genuinely discovered the realization of the single experience of meditation. Thus, he built a temple and sacred objects. Philosophical System: It adheres to the stainless tradition of the unbroken lineage of the essential meaning of the dharma lords of the Barom Kagyu, one of the four great Kagyu traditions. MAINTENANCE OF THE TEACHINGS: The transmission is maintained firstly by the lineage gurus of the accomplished ones, secondly by the lineage of the Bare [ 14 ] knowledge holders, lastly by the lineage of the emanations of the bodhisattvas. Development: There is the unbroken lineage of accomplished masters inseparable from the great masters and accomplished ones of India who soared like a flock of birds in the sky. They include the Kyodrak dharma lords, [specifically] the thirteen accomplished ones of Barom, who knew how to fly as they had mastered the power over their winds and mind. Their fame has spread far and wide. There are various representations of enlightened body, speech, and mind including the thirteen [sets] of the Translated Words of the Victor written in gold. Up until this point, it has been the history of the development of the precious teachings of the victor at the central peak of Kyodrak, or the main Kyodrak cliff. FOUNDING OF THE MONASTERY IN CENTRAL KYODRAK: In the Wood Dog Year, 1754, of the thirteenth calendrical cycle, Kyodrak Tsoknyi Ozer (b. 1737) [ 15 ] received the complete instructions of the abiding nature from Nedo Dechen. [ 16 ] Then he went on pilgrimage to U in [central Tibet] and met Karmapa Dudul Dorje (1733/34–1797/98) [ 17 ] who had decided that Tsoknyi Ozer was the reincarnated emanation of Choje Lingpa (1682–1720) [ 18 ] and bestowed him the name Tsoknyi Ozer and all of the instructions. “Since your benefit to beings is in Kyodrak,” the Karmapa prophesised, “you must go there and be of service. In the future you will be of great help for the Barom teachings.” Accordingly he travelled to his homeland. He received all the instructions of the liberative methods from Selje Chogrub Senge. Before that time as there had only been black yak-haired tents at Kyodrak, he [ Tsoknyi Ozer ] built Pur Khang Fort [ 19 ] in 1779. There he conducted meditational practices, rituals, and offerings. In the thirteenth calendrical cycle of the Wood Dog Year, 1785, Tsoknyi Ozer constructed Kyodrak Monastery’s new assembly hall along with its sacred objects. His enlightened activities flourished and spread: He established the tradition of Choje Lingpa’s revealed treasure teachings, becoming the object of worship for the people of China, Tibet, and Mongolia. He [built] innumerable and priceless representations of the enlightened body, speech, and mind and established retreat centres at numerous hermitages. In brief, he extensively spread and proliferated the teachings of both theory and practice, such as the dances, mask dances, and melodies, following the traditions of the previous knowledge holders. DESTRUCTION: During the Cultural Revolution, the sacred objects and the immeasurable mansion of this monastery were destroyed, falling into ruin just like the other monasteries. Only its name had remained. RESTORATION: Relying upon the marvellous armour of the aspirations of the Eighth Dungtrul Rinpoche, the Ninth Selga Rinpoche, the emanation Aten Puntsok, the elder guru Yeshe Rabgye, the emanation Tsoknyi Ozer , Chadrel Tsultrim Tarchin, Khenpo Damcho Dawa, Khenpo Jikga, the accomplished guru Tashi Namgyel, and Lopon Tsering Gyurme, the abbots, emanations, and the sangha newly constructed the assembly hall along with the sacred objects even more elaborately than before. In the main monastic seat [of Kyodrak Monastery] are the following: Barom’s Immutable and Spontaneously Established Temple, a college for the theories of the excellent teachings, the retreat centre for spontaneously accomplishing the two benefits, a tantric college for teaching the three vehicles in the lineage tradition of Marpa, a medical college to bring love and benefit to all, the Dzamo retreat centre, the Kechara nunnery of great bliss, the Lotus Stem retreat centre of enlightenment, Barom’s practice centre of the blissful and secret mantra, Victor Gyam’s Avalokiteśvara practice centre, the practice centre of all knowledge, Narong’s practice centre of the luminosity of great bliss, and Khongne practice centre of auspicious liberation. As for the minor temples that are always in use there are the new protectors’ temple, the Vajrakila meditation centre, the Lion-Faced centre, the Lotus Vajra centre, the longevity centre, the Dorje Drolo centre, and the Three Blissful Seals centre. Each year there are gatherings including a great accomplishment ceremony of the peaceful practices, enlightened heart practices, vase practices, longevity practices, practices for the tenth day, practices for all greater and lesser days, Barom’s grand prayer festival, and Barom’s ritual offerings for the deceased. Their corresponding sacred objects, dances, chants, and melodies are better than before. The monastery and its affiliated institutions have around two-thousand monastics [in total]. Furthermore, for the benefit of the entire district, there is the Precious Pleasant Grove School: The Source of Qualities for the orphans separated from the care of their parents, a nursing home for those separated from their loving children, a thrift store for those who are not able to conduct business, a hospital of both Chinese and Tibetan medicine with reduced costs of treatments for the destitute and sick, and so forth. In brief, it is an extraordinary place for maturing the beings and the teachings. ASPIRATION: May all the mountains be filled flock of meditators! May all textual traditions be enriched with scholars! May the teachings of the victorious Barom, the beautiful and conquering teachings Of the two wheels of meditators and scholars, flourish! COLOPHON Composed collectively by those at Kyodrak Monastery. NOTES [1] skyo brag spyi 'byams phun tshogs thub bstan bshad sgrub dar rgyas gling [2] lha res pa brtson 'grus dpal ba [3] mchog tu gyur pa 'jam dbyangs rnam 'phrul glang ras grags pa rgyal mtshan [4] skyo kho nyin phug [5] ya ki brag [6] This means to construct a new monastery at this location. [7] zi khyim [8] This is the Vajradhara of the sixth buddha family from which the other five families emanate. [9] ti lo pa [10] nA ro pa, BDRC P3085 [11] mar pa chos kyi blo gros, BDRC P2636 [12] mi la res pa bzhad pa'i rdo rje, BDRC P1853 [13] 'ba' rom pa dar ma dbang phyug, BDRC P1856 [14] 'bar re [15] skyo brag tshog gnyis 'od zer [16] gnas mdo bde chen [17] karma pa 13 bdud 'dul rdo rje, BDRC P828 [18] chos rje gling pa, BDRC P671 [19] phur khang BIBLIOGRAPHY Skyo brag dgon pa. 2021. Skyo brag dgon pa'i gsal bshad mdor bsuds . London: Tib Shelf I001 Abstract A brief history of Kyodrak Monastery where the successive reincarnations of Tsoknyi Öser reside. It is the main seat of the Barom order, one of the four main divisions of Kagyu, situated in Dokham. TIB SHELF I001 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 00:27 TRADITION Kagyu FOUNDED 1361 REGION Do Kham ASSOCIATED PEOPLE Kyodrak Tsoknyi Ozer Langre Drakpa Gyeltsen Marmo Sonam Dondrup The Eighth Dungtrul Rinpoche The Ninth Selga Rinpoche Tulku Aten Puntsok Guru Yeshe Rabgye Chadrel Tsultrim Tarchin Khenpo Damcho Dawa Khenpo Jikga Guru Tashi Namgyel Lopon Tsering Gyurme TRANSLATOR Tib Shelf INSTITUTION N/A INCARNATION LINES Tsoknyi Ozer AUTHOR Kyodrak Monastery A Brief History of Kyodrak Monastery VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! Name * Email* Submit Tib Shelf is a not-for-profit organisation dedicated to translating, presenting and preserving primary source Tibetan texts across a vast array of genres and time periods. We make these literary treasures accessible to readers worldwide, offering a unique window into Tibet's rich history, culture and traditions. Tib Shelf has been accredited by the British Library with the International Standard Serial Number (ISSN): 2754–1495 CONTACT US | SHELVES@TIBSHELF.ORG © 2024 Tib Shelf. All rights reserved.

Talking to Myself Emaho! These days, here in the bowels of the degenerate age, The rulership of karma drags me where I don’t want to go. This weighs on my mind, but still, I spurn the Dharma. No matter what I go on about, it doesn’t mean much. In my heart, I’d like to be a part of the Dharma, But a fathomless sea of bad karma swells all around me. With all this triviality, I’ve made a fool of myself and others. Strangled by the straps of the eight delusions, [ 1 ] Here where the five poisons rage, I have betrayed everyone, high and low. I know that partaking in the Dharma heals, And I want to wrap myself in the fine cloths of study and practice. But these thoughts, like foul vomit gurgling within me, Haunt me with the unthinkability of my path pleasing the buddhas. In these times, study and practice have all the appeal of a corpse. I have remained in solitude, but nothing meaningful came of it. Pretending to be an altruistic practitioner, My mind buzzes with schemes embroiling me and others. To me the teachings of sūtra and tantra are mere commodities I blithely traffic to get ahead in this world. What will become of me in future lives? My entourage of students serves me again and again, [ 2 ] And I fritter away my life, worthlessly, Days and nights passing on a wheel of distractions. The life stories of my fathers, the Kagyu saints, Speak straight to my heart, But I only pretend to relate to their hardships. I pose and I lie, talented in my treachery. Straggling behind the forefathers, I’m an orphan lost among the images of my mind. Sad at the decay of my body’s four elements, And cut off from the Dharma’s stream, my heart feels dark. I’m oppressed by the burden of my self-absorption, And I long to rest in selflessness. But unseeing clouds my mind, so I don’t make sense of the path. I stumble around in my distortions. After thoughts, I scramble helplessly, And I’m full of hopes and fears about keeping up appearances. Being in charge of a bastion of the teachings is a demonic fate. These activities, like rapids, I try to manage. All these undertakings, and I’m still a bastard to the basic truths. All this fellowship, and I just wallow in quarrels. My sojourns in solitude have been ruts of distraction. Ungrounded, I sway in the winds of the wealthy. [ 3 ] How I really am remains a mystery to me. My appearance is finely wrought, but I’m fooling myself. The hypocrisy inside me will fuel my future miseries. These toxic deeds I’ve heaped up under the cover of Dharma. [ 4 ] I aspire for noble qualities, then I deceive. Though I’m getting older, I don’t think about death. Lacking all sense of direction, empty-handed, I creak along. Who will save me from terror on the Lord of Death’s road? The drive to shelter from fear is rooted in my mind. [ 5 ] I’m drunk on the poison draft of bettering my lot, [ 6 ] And if I don’t serve nectar that helps others, The Dharma I take part in will just be filler for this life. Now, no matter what I think about, My mind finds nothing to trust. So let me turn my mind inward and stop looking around! Let me integrate the practices that have come down through the lineage! I’ve collected things of value, but I can’t take them with me. I’ve indulged in gathering up my desires, And I got them, sure, but all I came away with was toxic burdens. I scramble like some Sisyphean slave, [ 7 ] And my hard man image is wrapped up in the eight delusions. What hope can I hold for anything down the line? Betrayed by my benighted mind, I’m dull and thick. I stuff myself with meaningless likes and dislikes, And while I understand that enemies are endless, still I strive to quell them. I know I can’t rely on friends, yet I bind myself in attachment to them. I’ve managed to get everything wrong about what is vast and profound, [ 8 ] And though I’m good at masquerading as a teacher, I’m steeped in laziness. Surrounded by the appearances of this life, reflect on the implications of your thoughts. [ 9 ] See if there is any benefit in my babble. Take good stock of the way I am. If you think I’m on to something, then practice. If you think, “I am not afraid of the great enemy of the lower realms,” Then feel free to take it easy. May some good come from “talking to myself.” [ 10 ] COLOPHON None NOTES ACKNOWLEDGMENTS Joseph McClellan produced a draft of the translation and appendix during the summer of 2022 in Mae Sot, Thailand. Lowell Cook then checked the translation against the Tibetan and made many corrections and improvements. Ryan Jacobson reviewed a second draft and Tom Greensmith offered final copyedits. Thanks to Khentrul Lodro Thaye Rinpoche for some helpful comments. APPENDIX On the Methodology of the Translation In the translation of this poem, we used a methodology much less common in translated Tibetan literature. Most of this literature is doctrinally rich, and often it conveys subtle contemplative instructions that a translator must take great care to pass along to the reader with precision. Other translated Tibetan literature, such as the tremendous work of 84000: Translating the Words of the Buddha, strives to preserve the style, register, and even syntax of the original text as much as possible, even if it sometimes goes against the grain of English literary conventions. The consensus is that more literal translations—metaphrase in translation parlance—are better for preserving the texts as historical documents. At least as important as that, Tibetan translators usually approach their work with an attitude of devotion—they try to tread as lightly as possible on the fabric of sacred words laid before them. Writers of Khenpo Ngaga’s stature, and Khenpo Ngaga himself, usually write from a position of explicit or implicit authority—an authority that comes from the partial or complete accomplishment of the Buddhist path. Khenpo’s autobiography, Wondrous Dance of Illusion, recounts a nearly endless stream of spiritual insights going back to his early childhood, and many of his writings are in the voice of a master in total control of his life and mind and who is writing for the reader’s benefit—to teach us something about view, meditation, or action. Therefore, most of his work should be translated according to the principles of metaphrase. While translating this poem, however, metaphrase did not seem adequate, or even appropriate. This is not the place to speculate on Khenpo Ngaga’s motives in writing this poem, but based on his life story, if he ever felt the way he describes here, it may surprise many of us. Whatever the case, the poem is striking for its tone of self-excoriation, regret, and melancholy—the kind of depression that torments a person who has the embers of a seeker in their heart but nevertheless has wasted their life and spiritual opportunities. The poem is almost devoid of technical terminology, and it does not present precise contemplative instructions. Rather, Khenpo Ngaga here uses affect as a hammer. The poem’s sole purpose seems to be to exacerbate the reader’s existential darkness—to strike on the hopelessness of being happy doing what one has always done. Considering these elements of the poem’s content and style, we offer a paraphrastic translation—that is, we do not contort the translation to fit the syntax and grammatical details of the original. The poem, as strange as it may sound, is far closer to Hank William’s I’m so Lonesome I Could Cry than to Khenpo’s own prayers and instructions. Even if the poem is a performance of a bodhisattva mimicking the thoughts of the saṃsārically afflicted, Khenpo Ngaga has succeeded in writing something many of us find painfully familiar. His “Talking to Myself” sounds just like our own pain and frustration. To give a few examples of the paraphrastic approach of the translation: Line three begins with the clause don gong ltar bsam kyang chos ma mthun (lit. meaning + above + like + think + but + Dharma + not + agree). A simple and accurate literal translation would be, “I think about the aforementioned meaning, however, I do not conform to the Dharma.” But no one would find that English line elegant or interesting, and the warmth of an English poem must not be cooled because of a half-line of stock phrasing. Tibetan verse, on the other hand, with its austere meter and elided particles, tolerates and even thrives when a chain of simple syllables forces the reader to fill in the gaps with their imagination. The point of the line is to highlight what he just said about feeling the negative consequences of his previous actions and the absurdity of refusing to engage in the one thing that would make the situation better—Dharma practice. For this reason, in lieu of a literal translation, we opted for the more evocative, “This weighs on my mind, but still, I spurn the Dharma.” The Tibetan of another line on the first page says dus deng song gi bshad sgrub ro ltar mthong (“these days + of + study + practice + corpse + like + to see”). A literal but unsatisfying rendering of this might say, “The study and practice of these days look like a corpse.” That will not do aesthetically, so we must ask what it means to look like a corpse. Of course, this means it looks like something you want nothing to do with, something you would rather leave by the road and forget about. Thus, we ended up with “In these times, study and practice have all the appeal of a corpse.” Tibetan has every resource to articulate that exact English thought, but to our ear, the correspondence here is adequate, and no meaningful violence has been done to the original. Again, on the first page, there is a couplet in which nauseating thoughts or concepts rise up (we say “gurgling,” but in fact there is only implied verbal action)—these thoughts (rtog pa) are in the instrumental case, so they are the agent or the reason for the verb, which comes at the end of a Tibetan sentence. The verb here is “to think” or “wonder” (snyam pa), so the basic logic of the sentence is “because of these thoughts … I think.” But again, this will not do aesthetically, and there is nothing technical in the couplet that would demand a high degree of literal precision. If we focus on the affective meaning, we may consider how we speak about specific thought patterns that crystallize around dark and negative thoughts. We might say something like, “I am haunted by the memories of my child’s death.” While that is not a common idiom in classical Tibetan, it conveys the feeling much better than the metaphrastic “thoughts … make me think.” A bit later, another line solicits a loose rendering. The Tibetan says, “toxic deeds + big + those + Dharma + in + accumulated + is.” The sticking point is interpreting the preposition in relation to “Dharma.” The general meaning is “accumulated/gathered/heaped up in the Dharma,” but that English is ambiguous. We take “in” as “in the context of the Dharma,” but we still must unpack intent. If one heaps up toxic deeds in the context of the Dharma, the main problem is the hypocrisy of acting destructively under the false banner/aegis/cover of the Dharma. Therefore, we end up with a loose translation we think captures the meaning better than any literal option: “These toxic deeds I’ve heaped up under the cover of Dharma.” A final, simple example regards the handling of probably the most common Tibetan adjective, chen po. It can cover every synonym of the fundamental English adjectives “big” and “great.” In one line of this poem, the common term mtsho chen appears, which means, unambiguously, “big lake/ocean.” The main verb in the line is rdol ba, which has the water-related meaning of “flood” or “burst,” which nudges us to choose a water-related adjective for “big.” We, therefore, opt for “fathomless,” even though there are Tibetan words that match that adjective’s etymology. Since the vocabulary being used is not doctrinal or technical, we see no reason to limit our diction to the less poetic options. [1] “Eight delusions” here stands for the “eight worldly concerns,” the false paths of basing one’s happiness on gain and loss, feeling good and not good, praise and censure, and recognition and insignificance. [2] We have speculatively amended kyi to kyis in this line. This is the most common Tibetan orthographical error, and the instrumental case kyis reads more smoothly. [3] Most likely referring to the tendency to gravitate towards one’s wealthy benefactors who make one’s life comfortable. [4] A loose rendering of the line. Please see the appendix for an explanation of the translation choices. [5] We have amended the spelling in this line from chag to chags. Additionally, “the motivation to the sheltered from fear” (’jigs skyobs kyi kun slong) is one of two main flawed motivations for pursuing the spiritual path. In Khenpo Ngaga’s own A Guide to the Words of My Perfect Teacher, he glosses this motivation in the following way: “If you practice the Dharma in order to be protected from the fear of being prey in this life to disease, negative spirits, being punished by the law, famine, and so forth, whether you follow the most basic practices of the Shravakas’ Vehicle or the most advanced practices of the Radiant Great Perfection, you may well be protected from these fears, but apart from this there will be no beneficial result whatsoever. You should therefore avoid this sort of attitude” (Ngawang Pelzang, A Guide to the Words of My Perfect Teacher, 18). [6] “The attitude of wishing to better one’s lot” (legs smon gyi kun slong) is the second main wrong motivation for spiritual practice. Khenpo Ngaga glosses it the following way: “you may think, ‘I will request a teaching and receive the empowerments and the transmissions, and then, if I practice the sadhana in retreat, I’ll gain something; people will praise me and I’ll become famous.’ With these three—gain, praise, and a good reputation—you can obtain food, clothes, and other sources of happiness for this life. Gain, praise, fame, and pleasure, and their four opposites, which are the things we do not wish for, together constitute the eight ordinary concerns… nothing on earth could be more shameful than using the Dharma to fulfill your worldly desires. Someone who does so, exchanging the priceless teachings of the sacred Dharma for worldly valuables and goods like food and clothes, is worse than an ordinary old man who gets rich hunting with a rifle. The peerless Dagpo said: ‘Unless you practice the Dharma according to the Dharma, Dharma itself becomes the cause of evil rebirths.’… It is said in the Sakya teaching Parting from the Four Attachments, ‘Those who are attached to this life are not practitioners of the Dharma.’ Such people are traders in the soul of the doctrine, people who demean the Three Jewels, mere collectors of monastic robes. You should avoid them like poison. “When you have this sort of motivation, hoping to better your lot, you might appear to be practicing the Dharma, whether the most basic Shravakas’ Vehicle or the most advanced Great Perfection; you might lock yourself up in your hermitage for many years; you might look as if you are diligently practicing sadhana in retreat; but, according to Apu, even if you acquire some wealth, praise, or a good reputation the only thing you will accomplish is being able to say, ‘It is because of my practice that I am rich, much-praised, and famous.’ You will not even sow the seed for liberation in the next life. Like the swindler who spread a deerskin over some donkey meat to sell it as venison, you will have covered the donkey meat of your own evil being with the deerskin of the sacred Dharma; you will have discredited the Dharma. Just as one says of an ordinary person who squanders his inheritance, ‘He’s a hopeless businessman,’ people will say of you, ‘There is someone who has failed and discredited the Dharma’ ” (Ngawang Pelzang, A Guide to the Words of My Perfect Teacher, 18–19). [7] Here, “Sisyphean” is rendering don med, a general term meaning “pointless/useless/meaningless.” Sisyphean relates to the Greek myth of Sisyphus, who was condemned by the gods to roll a boulder up a mountain repeatedly. Once he pushed the boulder to the top, it would roll back over him to the bottom, and he would have to repeat the process, eternally. Albert Camus wrote a popular essay about the myth, which he saw as an apt metaphor for the absurdity of human existence, where much of what we do is difficult, repetitive, and seemingly pointless. While we generally avoid specific Western references in Tibetan translations, here we use “Sisyphean” because of its common usage, and because it captures the contextual meaning quite well. [8] This is a reference to the “two commentarial traditions” according to which Mahāyāna treatises are organized. “Profound” here refers to the path of the profound view of emptiness inspired by the bodhisattvas Mañjuśrī and transmitted to and expounded by Nāgārjuna and the Madhyamaka philosophers. “Vast” here refers to the path of vast conduct taught by Maitreya to Asaṅga and carried on through the activities of Vasubandhu, Dignāga, and other important Cittamātra philosophers and logicians. Khenpo Ngaga is saying that he studied these intellectual traditions and misunderstood them. [9] Tentative. The Tibetan reads, “these appearances + because of these + thoughts’ + high + way + think about!” A clunkier literal translation might read, “Because of the appearances of this life, you should think about the gravity/importance/prominence of your thoughts.” Our slightly looser rendering follows the principles discussed in the appendix. [10] This line may be considered the poem’s colophon. Literally, it says, “Thus/there you have ‘Talking to Myself.’ Virtue!” However, the line keeps the meter of all the other lines, and in the Tibetan text, it is not written in smaller font, as colophons often are. Therefore, we rendered it as the final poetic line, which doubles as a colophon. BIBLIOGRAPHY Abstract Surging, subtle, and well short of a rigmarole, Khenpo Ngawa Palzang takes us down a river of reverie. In this current the ripples of his thought invoke images of self-depreciation, accountability, and conscientiousness, to name a few. In the end, the imperative is put forth to investigate the moral and to take your findings into your own condition. So, hop in this craft and take the journey down this eddyless waterway. BDRC LINK MW22946 _94C0EC DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 00:27 TRADITION Nyingma INCARNATION LINE N/A HISTORICAL PERIOD 19th Century 20th Century TEACHERS Lodrö Gyatso The First Drukpa Kuchen, Chöying Rölpe Dorje Nyoshul Lungtok Tenpe Gyaltsen Khenchen Gyaltsen Özer Nyoshul Lungtok Tenpe Nyima Sönam Palden Kunzang Palden The Fifth Dzogchen Drubwang, Tubten Chökyi Dorje The Fifth Shechen Rabjam, Pema Tegchok Tenpe Gyaltsen Sönam Chöpel The Third Mura, Pema Dechen Zangpo Tsultrim Norbu Dorzin Namdröl Mipam Gyatso TRANSLATOR Dr. Joseph McClellan INSTITUTIONS Palyul Monastery Katok Monastery Dzogchen Monastery STUDENTS Tulku Könchok Drakpa Adzom Gyalse Gyurme Dorje Khenpo Nuden Legshe Jorden Lama Drönma Tsering Khenchen Gyaltsen Özer Tsultrim Yönten Gyatso Chatral Sangye Dorje The Fourth Chagtsa, Kunzang Pema Trinle The Fourth Drutob Namkha Gyatso, Zhepe Dorje Khenchen Tsewang Rigzin The Second Dzongsar Khyentse, Jamyang Chökyi Lodrö Botrul Dongak Tenpe Nyima Jampal Drakpa Khen Dampa Pema Ribur Tulku Gyalten Ngawang Gyatso Tromge Arik Tulku Tenpe Nyima Nyagtö Khenpo Gedun Gyatso Lama Munsel Tsultrim Gyatso Gojo Khenchen Karma Tashi Gyara Khenchen Gönpo Orgyen Chemchok Yoru Gyalpo The Third Zhichen Vairo, Pema Gyaltsen Togden Lama Yönten Lakar Togden Polu Khenpo Dorje Khunu Rinpoche Tenzin Gyaltsen Nyoshul Khenpo Jamyang Dorje Lungtrul Shedrub Tenpe Nyima Khenpo Rinpoche Sönam Döndrub Khen Lodrö Khenpo Pema Samdrub The Second Palyul Chogtrul, Jampal Gyepe Dorje The Second Penor, Rigzin Palchen Dupa AUTHOR Khenpo Ngawang Palzang Talking to Myself VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! Name * Email* Submit Tib Shelf is a not-for-profit organisation dedicated to translating, presenting and preserving primary source Tibetan texts across a vast array of genres and time periods. We make these literary treasures accessible to readers worldwide, offering a unique window into Tibet's rich history, culture and traditions. Tib Shelf has been accredited by the British Library with the International Standard Serial Number (ISSN): 2754–1495 CONTACT US | SHELVES@TIBSHELF.ORG © 2024 Tib Shelf. All rights reserved.

RETURN TO ALL PUBLICATIONS རྟ་མགྲིན་ལྷ་མོ། རབ་བྱུང་བཅོ་ལྔ་པའི་ཆུ་ཕག་(སྤྱི་ལོ་1923) ལོར་ཆབ་མདོ་གོ་འཇོ་རྫོང་ཁོང་ར་ཆུ་རྐ་དོའི་ཉག་བླ་སྒར་ཞེས་པའི་སར་ཡབ་ཉག་བླ་བྱང་ཆུབ་རྡོ་རྗེ་དང་ཡུམ་དྲི་མེད་དབང་མོ་གཉིས་ཀྱི་རིགས་ཀྱི་མྱུ་གུར་འཁྲུངས། ཡབ་ཀྱི་གཏེར་ཆོས་པོད་ཆེན་བཞི་བཅུ་ཙམ་ཡོད་པར་བཀའ་འདུས་ཆོས་ཀྱི་རྒྱ་མཚོ་སོགས་ཀྱི་དབང་ལུང་ཁྲིད་མན་ངག་བཅས་པ་གསན་བཞེས་ཉམས་ལེན་མཛད། ལྷག་པར་དུ་ཡབ་ཀྱི་གཏེར་ཆོས་ཕག་མོའི་རླུང་ཁྲིད་རྒྱན་དུ་མཛད་ནས་བཅུད་ལེན་བདུན་ཚར་ཉེར་གཅིག་ཙམ་དང་ནམ་མཁའ་བཅུད་ལེན་བདུན་གཅིག་བཞུགས། ཁྱད་པར་དུ་ཡབ་ཀྱི་གཏེར་ཆོས་ཀྱི་ཉིང་ཁུ་ལྟ་བུ་ཡང་ཏིག་ནག་པོ་གསེར་གྱི་རྒྱ་ཅན་ཞེས་པར་ཉམས་ལེན་མཛད། ཌཱ་ཀི་མ་འདི་ཉིད་ཀྱི་དབུ་སྐྲས་མིག་གི་ལིང་ཏོག་མངོན་སུམ་དུ་ཕྱི་ནུས་པ་དང་། ནུ་ཆུས་མིག་ནད་དང་གྲིབ་ནད་ལ་སོགས་པ་སྦྱོང་བའི་མཆོག་ཡིན། དགྲ་ལ་སྡང་སེམས་དང་གཉེན་ལ་ཆགས་སེམས་ཟེར་བ་གཏན་ནས་མི་མཁྱེན། གྲྭ་བུ་སོགས་སློབ་མ་མང་དུ་བསྐྱངས། དེ་ལྟར་དོན་གཉིས་ལྷུན་གྲུབ་ཀྱི་ངང་ནས་དགུང་ལོ་ང་བདུན་ཧྲིལ་པོར་ཕེབས་པ་ས་ལུག་ (སྤྱི་ལོ་1979) ལོའི་བོད་ཟླ་གཉིས་པའི་ཚེས་ 27 གྱི་ཞོགས་པར་བཞུགས་སའི་ཉེ་སྐོར་གསེར་རྐ་དང་རྩེ་རོང་སོགས་སུ་ཡོད་པའི་གཉེན་ཉེ་བུ་སློབ་ཚང་མ་འབོད་དེ་གསུངས་པར། ད་ཁྱེད་ཚོ་སྡུག་མ་བྱེད། སྐྱེས་པའི་མཐའ་མར་ཤི་རྒྱུ་ལས་མ་མཆིས། ང་རང་གི་ཚེ་ཚད་ལོ་ལྔ་བཅུ་ང་གཉིས་ཡིན་ཀྱང་། བླ་མ་རིན་པོ་ཆེའི་ཐུགས་རྗེ་དང་བུ་མོ་ཆུང་ཆུང་དེ་སྐྱེས་པ་གཉིས་ཀྱི་རྐྱེན་བྱས་ཏེ་ལོ་ཤས་ཚེ་བསྲིང་ཐུབ་པ་བྱུང་། རང་ལ་ཕག་མོའི་ཞལ་མཇལ་ཡང་ཐེངས་ཁ་ཤས་བྱུང་། ད་རེ་ཞིག་གཡུ་ལོ་བཀོད་པའི་ཞིང་དུ་འགྲོ་དགོས། ངའི་ཕུང་པོ་ལ་ཞེན་ཆགས་བྱས་ནས་ཉར་མ་སྡོད་ཅེས་སོགས་གསུངས་ཏེ་ དེ་ནུབ་མཚན་མོར་དགོངས་པ་གཞན་དོན་དུ་གཤེགས། སྐུ་གདུང་ཉིན་བདུན་བཞག་རིང་འོད་དུ་ཞུ་ནས་སྐུ་ལུས་ཧྲིལ་པོ་སྤྱི་སྐར་ཉེར་དྲུག་གམ་མཁྱིད་ལྷག་གང་ཙམ་ལས་མ་ལུས། ཚུལ་དེ་ཡུལ་དེའི་མང་ཚོགས་སྟོང་ཕྲག་མང་པོའི་ཐུན་མོང་གི་མིག་ལམ་དུ་མངོན་སུམ་སྣང་བ་བྱུང་། མི་མང་པོས་སྔར་བསྐུར་འདེབས་ཞུས་མྱོང་བར་བཟོད་གསོལ་ཞུས། Photo Credit: Himalayan Art Resources མཆན། རྒྱུ་ཆ། དོན་རྡོ་དང་བསྟན་འཛིན་ཆོས་གྲགས། ༡༩༩༣. རྟ་མགིན་ལྷ་མོ།. མི་སྣ། ཤོག་ངོས་ ༡༠༢༢–༡༠༢༤ པར་གཞི་དང་པོ། བོད་ལྗོངས་མི་དམངས་དཔེ་སྐྲུན་ཁང་། BDRC W19803 མཇུག་བྱང་། None རྟ་མགྲིན་ལྷ་མོའི་རྣམ་ཐར། སྙིང་བསྡུ། Tamdrin Lhamo was a twentieth-century yoginī of the Nyingma monastery Nakla Gar in Chamdo. Her father was the treasure revealer and Dzogchen master Nakla Jangchub Dorje. English | བོད་ཡིག BDRC LINK W19803 DOWNLOAD TRANSLATION VIEW TRANSLATION AUTHORS Döndor Tenzin Chödrak TRADITION Nyingma INCARNATION LINE n/a HISTORICAL PERIOD 20th Century TEACHERS Nakla Jangchub Dorje TRANSLATOR Yeshe Khandro INSTITUTIONS Nyakla Gar STUDENTS unknown རྟ་མགྲིན་ལྷ་མོའི་རྣམ་ཐར། Alongside our own publications, Tib Shelf peer reviews and publishes the works of aspiring and established Tibetologists. If you would like to publish with us or request our translation services, please get in touch , our team would be pleased to help. Tib Shelf has been accredited by the British Library with the International Standard Serial Number (ISSN): 2754–1495 TIB SHELF Contact shelves@tibshelf.org Follow Us Subscribe Instagram Facebook Donate TIB SHELF SUBMIT A TRANSLATION SUBSCRIBE

Alongside our own publications, Tib Shelf peer reviews and publishes the works of aspiring and established Tibetologists. If you would like to publish with us or request our translation services, please get in touch , our team would be pleased to help. Tib Shelf has been accredited by the British Library with the International Standard Serial Number (ISSN): 2754–1495 TIB SHELF Contact shelves@tibshelf.org Follow Us Subscribe Instagram Facebook Donate RETURN TO ALL PUBLICATIONS རྒྱལ་བསྟན་གསེར་གྱི་ཡང་ཞུན་རྗེ་བདག་ཉིད་ཆེན་པོའི་རང་ལུགས་འཛིན་པའི་དཔལ་བྲག་འགོ་དགོན་དགའ་ལྡན་རབ་བརྟན་རྣམ་རྒྱལ་གླིང་ནི། རང་ཅག་ཁ་བ་རི་བ་རྣམས་ཀྱི་མེ་ཏོག་གང་ལ་ཕོག་པའི་ལྷག་པའི་ལྷ་སྐལ་གཅིག་པུ་འཕགས་མཆོག་ཕྱག་ན་པདྨོའི་གདུལ་ཞིང་མུ་ཁྱུད་ཀེ་ལ་ཤིའི་རྣམ་པར་གྲུབ་པའི་ལྗོངས་ཆེན་པོ་འདི་ལ། བོད་དང་བོད་ཆེན་པོ་གཉིས་ཀྱི་ནང་ནས་བོད་ཆེན་པོའི་ཁོངས་སུ་གཏོགས་པ་མདོ་སྟོད་ཏྲེ་ཧོར་བྲག་འགོ་ཞེས་པ་བྱ་བའི་ཡུལ་གྲུ་བྲག་འགོ་རྫོང་གི་ལྟེ་གནས་ནས་ལྷོའི་ཕྱོགས་སུ་རྒྱང་གྲགས་གཅིག་ཙམ་བགྲོད་ན། ར་མ་སྒང་ཞེས་པའི་སའི་ཀ་བཞི་དང་སྲུང་བཞི་སོགས་ཚང་བས་དཔྱད་ལེགས་པའི་ཡོན་ཏན་དང་ལྡན་པའི་གནས་མཆོག་དེར། རྒྱལ་སྲས་ལྷ་ལུང་དཔལ་གྱི་རྡོ་རྗེས་གླང་དར་མ་བསྒྲལ་ནས། འབྲི་ཟླ་ཟལ་བོའི་སྒང་དང། ཚ་བ་སྒང་། སྨར་ཁམས་སྒང་། སྤོ་འབོར་སྒང་། དམར་རྫ་སྒང་། མི་ཉག་རབ་སྒང་བཅས་མདོ་ཁམས་སྒང་དྲུག་གི་གནས་སུ་སྒྲུབ་པ་ཉམས་བཞེས་ཀྱི་ཆིབས་སྒྱུར་གནང་སྐབས། ཧོར་བྲག་འགོ་དགོན་པ་འདི་ཉིད་ཐོག་པར་ཕྱག་བཏང་གནང་བ་རེད། (སྤྱི་ལོ་དགུ་བརྒྱ་ཉི་ཤུ་ཡས་མས་ཤིག།) གཞན་ཡང་ལྷ་རི་མཆོད་རྫོང་སྨུག་པོ། རྡོ་རི་བར་ཟིང་གི་གནས་མཆོག་གནས་ཡུལ་མཁའ་འགྲོ་འདུ་བའི་བསྒྲུབ་ཕུག་སོགས་སུ་ཡུན་རིང་སྒྲུབ་པ་ཉམས་བཞེས་ཐུགས་མཐིལ་དུ་མཛད་ནས་བཞུགས་པ་ད་ལྟ་མཐོངས་སུ་ཡོད་པ་དང་། ཕྱོགས་བཅུའི་རྒྱལ་དང་རྒྱལ་སྲས་རྣམས་དངོས་འབྱོར་ཡིད་སྤྲུལ་གྱི་མཆོད་པ་བསམ་གྱིས་མི་ཁྱབ་པས་ཚོགས་བསགས་དགོས་པའི་བརྡ་རྟགས་སུ། དགོན་གནས་ར་མ་སྒང་གི་རྡོའི་སྟེང་དུ་མཆོད་པའི་དབྱིབས་རྗེས་ད་ལྟ་ཡང་མངོན་སུམ་དུ་མཇལ་རྒྱུ་ཡོད། དེ་ནས་(སྤྱི་ལོ་༡༦༦༣ལོ)ལྷར་བཅས་འགྲོ་བའི་གཙུག་རྒྱན་རྒྱལ་མཆོག་ལྔ་པ་ངག་དབང་བློ་བཟང་རྒྱ་མཚོའི་ཐུགས་ཀྱི་སློབ་ཆེན་རྫ་ཆོས་རྗེ་ངག་དབང་ཕུན་ཚོགས་ཀྱིས་ཧོར་བྲག་འགོ་དགོན་འདི་ཉིད་བཀའ་གདམས་གསར་མའི་ཆོས་ལུགས་སུ་བསྒྱུར་ཏེ་དགའ་ལྡན་རབ་བརྟན་རྣམ་རྒྱལ་གླིང་གི་ཆོས་གྲྭ་རྒྱལ་བསྟན་ཡིད་བཞིན་ནོར་བུ་དབང་གི་རྒྱལ་པོ་ཕྱོགས་ལས་རྣམ་པར་རྒྱལ་བའི་སྡེ་ཞེས་སྙན་གྲགས་ཀྱི་རྒྱལ་རྔ་ཀུན་བཟོད་ཀྱི་ལྟེ་བ་འགངས་པར་མཛད་པའོ། སྐབས་འདིར་ས་ལ་སྤྱོད་པའི་སེམས་དཔའ་ཆེན་པོའི་རྣམ་པར་རོལ་བ། དཔོན་དྲིན་རྗེ་ཚེ་བསྟན་ནོར་བུ་ཞེས་བྱ་བའི་ས་སྐྱོང་ཆེན་པོ་ནི། ཇོར་ཇིང་གིར་གནམ་གྱི་རྒྱལ་པོ་ལས་རིམ་པར་བརྒྱུད་པའི། ཧོར་གོ་དོན་རྒྱལ་པོ་ཞེས་པའི་གདུང་རྒྱུད་ནས་ཆད་པ་ཞིག་འཁྲུངས་ནས། རྒྱ་བོད་ཀྱི་སྲིད་སྐྱོང་བའི་རྒྱལ་པོ་རྣམས་ལ་སྙན་སྒྲོན་ཕུལ་ཏེ། ཧོར་བྲག་འགོའི་ཆོས་སྡེ་དགའ་ལྡན་རབ་བརྟན་རྣམ་རྒྱལ་གླིང་གི་རྟེན་གྱི་གཙོ་བོ་ཇོ་བོ་རིན་པོ་ཆེ་ཉིད་སྟོན་པ་དངོས་ཀྱི་ཞལ་སྐྱེན་དུ་རྒྱུ་དངུལ་དཀར་རིན་ཆེན་གཉིས་པས་བྱས་ཤིང་། བཟོ་བོ་བལ་ཡུལ་སོགས་ནས་གདན་དྲངས་ཏེ་འབྱོར་སྒྲོས་ཤིང་སྤུས་ལེགས་པ་ཞིག་གདུལ་བྱ་རྣམས་ཀྱི་བསོད་ནམས་ཀྱི་ཞིང་སར་བསྐྲུན། རྟེན་མཆོག་དེ་ཉིད་བཞུགས་གནས་ཀྱི་༼གནང་ཧོ་ལ༽་བཅས་པ་གསར་བསྐྲུན་གནང་སྟེ། ངོ་མཚར་རྨད་བྱུང་བཀོད་པའི་གཙུག་ལག་ཁང་ཞེས་མཚན་གསོལ་ཞིང་། རྒྱ་ཡིག སོག་ཡིག བོད་ཡིག་༼ཚེ་བདེ་གླིང་༽སུམ་སྦྲེལ་གྱི་ཕྱག་རྟགས་གནང་བའང་༼གནང་ཧོ་ལ༽དེ་ཉིད་ཀྱི་སྒོ་ཐོག་ཏུ་ཡོད་དོ། སྤྲུལ་པའི་ལྷ་བཟོ་ནམ་མཁའ་རྒྱན་ཞེས་བཟོ་རྩལ་གྱི་ཡོན་ཏན་ལ་གཞན་གྱིས་བསྒྲུན་དུ་མེད་པ་ཞིག་བྲག་འགོའི་དཀྲོ་པ་ཞེས་པའི་གྲོང་དུ་སྐུ་འཁྲུངས། ཁོང་ཆུང་བྱིས་པའི་དུས་ཕྱུགས་རྫི་རུ་ཕེབས་སྐབས་རྨི་ལམ་གྱི་སྣང་ངོར། སློབ་དཔོན་མཚོ་སྐྱེས་རྡོ་རྗེས་ཞལ་གཟིགས་ཏེ། དེང་ནས་ཁྱེད་ཀྱིས་ལྷ་བྲིས་ཤིག་དང་འགྲོ་དོན་རྒྱ་ཆེན་པོ་འོངས་གསུངས་ནས་བྲིས་ཆས་ཚང་མ་གནང་བ་དང་། གཉིད་སད་ཚེ་སྔོན་གྱི་བག་ཆགས་མང་པོ་དྲན་ཅིང་པིར་བཞི་དང་བྲིས་ཆས་ཚད་ལྡན་ཞིང་མངོན་སུམ་དུ་ཡོད་པ་བདག་སྤྲོད་བྱས་ཏེ། འབད་བརྩོན་གྱིས་སྦྱངས་མི་དགོས་པར་སྐྱེས་སྟོབས་ཀྱིས་ལྷ་བྲི་བ་ལ་ཐོགས་པ་མེད་པ་བྱུང་བས་སྤྲུལ་བའི་ལྷ་བཟོ་ཞེས་ཡོངས་སུ་གྲགས་པ་དེ་ཉིད་ཀྱིས་ཕྱག་བྲིས་གནང་བའི་རྒྱན་དྲུག་མཆོག་གཉིས་དང་། བདེ་ཆེན་ཞིང་བཀོད་སོགས་ཀྱི་ཞལ་ཐང་དང་ངོས་རིས་སོགས་བཟོ་རྩལ་ཀྱི་ཁྱད་ཆོས་ལྡན་ལ་བྲིས་བྱིན་རླབས་ཀྱི་གཟི་འོད་འཕྲོ་བ་བཅས་ཀྱི་རྟེན་མཆོག་མང་དུ་བཞུགས། གཞན་ཡང་ནས་འབྲུ་གཅིག་གི་སྟེང་དུ་གངས་རི་དང་སེང་གེ་ཁ་སྤྲོད་བརྐོ་ཐུབ་པའི་ཤིང་རྐོའི་ལག་རྩལ་ལ་མངའ་དབང་བརྙེས་པ་ཞིག་བྲག་འགོའི་བྲག་རྒྱབ་གྲོང་དུ་འཁྲུངས་ནས་དེས་བཀའ་གདམས་ལྷ་བཞི་དང་། ༼དགོན་པའི་མཚན་བྱང་སོག་ཡིག་ཏུ་ཡོད་པར་ཡིག་ཆར་གསལ་ཡང་བརྙེས་སོན་མ་བྱུང་།༽ བཏགས་གྲོལ། ཀུན་ཏིགས་དཀྱིལ་འཁོར། ཐུགས་རྗེ་ཆེན་པོ་སོགས་ཀྱི་པར་ཤིང་བསྐོས་པ་སོགས་གཙོས་པའི་སངས་རྒྱས་བྱང་སེམས་སོགས་ཀྱི་སྐུ་བརྙན་དང་གསུང་རབ་ཀྱི་པར་ཤིང་མང་དུ་བཞུགས། བྲག་འགོ་དགོན་དེར་མཚན་ཉིད་གྲྭ་ཚང་ཇི་ལྟར་དབུ་བརྙེས་པའི་ཚུལ་ནི། དཀར་མཛེས་སྐུ་ཞབས་འཁྲུངས་སར་བླ་མ་བློ་བཟང་ཕུན་ཚོགས་ཀྱི་གཟིམ་ལམ་དུ། དམ་སྲི་འབྱུང་པོས་ཕྱག་མདའ་བསྒྲེངས་ཏེ་བྲག་དགོན་དཀྲུགས་གྲབས་བྱེད་པའི་འདིའི་འགོག་སྲུང་ལ། མཚན་ཉིད་གྲྭ་ཚང་འཛུགས་ན་ཕན་པ་ཡོད་པར་དགོངས་ནས། བྲག་འགོའི་སྲིད་འཛིན་རྣམས་ཁོང་གི་མདུན་དུ་བཅར་ནས་ལོ་རྒྱུས་ཞིབ་པར་གསུངས་པས། བྲག་འགོའི་མི་རྣམས་ཀྱིས་མཚན་ཉིད་ཆོས་གྲྭ་ཁྱེད་ཕེབས་ཏེ་འཛུགས་དགོས་ཞེས་ཞུ་བ་ཕུལ་ཚེ། བླ་མ་བློ་བཟང་ཕུན་ཚོགས་ཁོང་གིས་གསུང་རྒྱུར། སྔར་རྒྱལ་དབང་ལྔ་པ་ཆེན་པོས་ཨ་མདོ་འཇམ་དབྱངས་བཞད་པ་ལ། ཧོར་གྱི་དགོན་སྡེ་བཅུ་གསུམ་དུ་མཚན་ཉིད་ཆོས་གྲྭ་རེ་བཙུག་དགོས་པའི་བཀའ་གནང་ཡོད། འཇམ་དབྱངས་བཞད་པ་གདན་འདྲེན་གྱིས་ཤིག་ཅེས་བཀའ་བསླབ་ཕེབས་པ་ལྟར། སྔོན་ལ་བང་ཆེན་བཏང་ཞིང་། རིམ་བཞིན་བྲག་འགོ་ཡུལ་གྱི་སེར་སྐྱ་བརྒྱ་ཕྲག་ཙམ་བྱང་བླ་བྲང་བཀྲ་ཤིས་འཁྱིལ་ཨ་མདོ་འཇམ་དབྱངས་བཞད་པ་གདན་འདྲེན་དུ་སོང་། སྔོན་གྱི་བང་ཆེན་གྱི་ངག་ལམ་བརྒྱུད་དེ། འཇམ་དབྱངས་བཞེད་པ་ཕེབས་པ་ན། བྱོན་པའི་དུས་བབས་ཐོག་ཏུ་མ་ཁེལ་བས། ཆུ་ཆེན་པོ་ཞིག་སྔར་དང་མི་འདྲ་བ་ཤུགས་དྲགས་ཤིང་རྦ་རླབས་འཕྱུར་བ་ཕན་ཚུན་འགྲོ་བའི་དུས་སྐབས་བཀག་ཅིང་། ཡུན་རིང་དུ་གནས་པའི་སྐབས་སུ་འཇམ་དབྱངས་བཞད་པས་ཕེབས་པའི་དུས་བབས་མ་ཡིན་པར་དགོངས་ཏེ། ཆུ་རྐྱལ་མཁས་པའི་སྐྱེས་བུ་ཞིག་མངགས་ནས་ད་སྐབས་ཁོ་བོ་བྲག་འགོ་རུ་ཕེབས་དུས་སྐབས་མིན་ཡང་། ནམ་ཞིག་ན་འཇམ་དབྱངས་མིང་ཅན་གྱི་སྐྱེས་བུ་ཞིག་གིས་བྲག་འགོ་དགོན་དུ་མཚན་ཉིད་གྲྭ་ཚང་འཛུགས་པར་འགྱུར་ཞེས། ཡི་གེ་དང་གསུངས་འཕྲིན་བཅས་བསྐུར་གནང་བྱེད་པས་སོ་སོར་རང་ཡུལ་དུ་ལོག་གོ། ཕྱིས་སུ་འཇམ་དབྱངས་བཞད་པའི་སྐུ་ཕྲེང་། འཇམ་དབྱངས་ཟུར་པ་ཁོང་། སེ་ར་ཀེའུ་ཚང་རི་ཁྲོད་དུ་བཞུགས་ཤིང་། རིམ་པར་ཁམས་ཕྱོགས་སུ་ཕེབས་ནས་བྲག་འགོ་དགོན་དུ་(སྤྱི་ལོ་༡༨༡༧)རབ་བྱུང་བཅུ་བཞི་ལོར་དབང་ཕྱུག་ཆེས་པ་མེ་མོ་གླང་གི་ལོར་དགའ་ལྡན་རབ་བརྟན་རྣམ་རྒྱལ་གླིང་དུ་མདོ་ཕྱོགས་ཀྱི་མཚན་ཉིད་ཆོས་གྲྭ་དབུ་བརྙེས། ། བྲག་འགོ་དགོན་འདིར་བླ་མ་སྐྱེས་བུ་དམ་པ་ཇི་ལྟར་བྱོན་པའི་ལོ་རྒྱུས་ནི། དང་པོ། རྗེ་བཙུན་བླ་མ་དམ་པ་ཀེའུ་ཚང་བློ་བཟང་བསྟན་འཛིན་ཡར་རྒྱས་དཔལ་བཟང་པོ་ནི། དཀར་མཛེས་མཁར་ཤུལ་གྲོང་དུ་ཡབ་ཚེ་བརྟན་དང་ཡུམ་ཨ་མཚོ་གཉིས་ཀྱི་སྲས་སུ་ཤིང་ལུག་ནག་པ་ཟླ་བའི་ཚེས་བཅོ་ལྔ་ལ་སྐུ་བལྟམས། དགུང་ལོ་བདུན་པར་འཁྲུངས་སར་རྡོ་རྗེ་འཆང་བློ་བཟང་ཕུན་ཚོགས་མཐུ་སྟོབས་རྒྱ་མཚོ་དཔལ་བཟང་པོ་ལས་རབ་ཏུ་བྱུང་། སྐུ་ཞབས་བློ་གྲོས་ཕུན་ཚོགས་ཀྱིས་ཀེའུ་ཚང་བླ་མ་དཔོན་སློབ་བྱམས་པ་སྨོན་ལམ་གྱི་ཡང་སྲིད་དུ་ངོས་འཛིན་གནང་། དགུང་གྲངས་བཅུ་གཉིས་ཐོག་ལྷ་ལྡན་དུ་ཕེབས་ཏེ། སྐྱབས་མགོན་ཐམས་ཅད་མཁྱེན་པ་མཁས་གྲུབ་རྒྱ་མཚོ་སོགས་དགེ་བའི་བཤེས་གཉེན་མང་པོ་བསྟེན་ནས་མདོ་སྔགས་ཀྱི་ཆོས་མཐའ་དག་ལ་གསན་སྦྱངས་མཛད་དེ། སླར་ཁམས་ཕྱོགས་སུ་ཕེབས་ནས་ཧོར་བྲག་དགོན་པའི་ལུང་རྟོགས་ཀྱི་བསྟན་པ་བདག་གིར་བཞེས་ཤིང་གདུལ་བྱ་ཐུགས་བརྩེ་བས་བསྐྱངས་། འདིའི་གསུངས་རྩོམ་ཡང་༼བླ་མ་ལྔ་བཅུ་པ་།༽ དང་༼རྩ་ལྟུང་བཅུ་བཞི་སྦོམ་པོ་བརྒྱད་ཀྱི་བཤད་ལུང་སྩལ་སྐབས་ཀྱི་ཟིན་བྲིས་རྒྱུད་སྡེ་སྙིང་པོ།༽ཞེས་བྱ་བ་དང་། ༼བྱང་ཆུབ་ལམ་གྱི་རིམ་པ་དང་ཐེག་པ་ཆེན་པོའི་བློ་སྦྱོང་ཟུང་འབྲེལ་དུ་ཉམས་སུ་ལེན་ཚུལ་རྒྱལ་སྲས་དེད་དཔོན་ཚོགས་ཀྱི་འཇུག་ངོགས་ཚོགས་གཉིས་རྒྱ་མཚོར་བགྲོད་པའི་གྲུ་རྫིངས་།༽ ༼བླ་མའི་བཀའ་དྲིན་དྲན་པའི་བསྟོད་དབྱངས་དད་པའི་ཆུ་རྒྱུན།༽ ༼འོད་དཔག་མེད་ལ་བརྟེན་པའི་རྣལ་འབྱོར་དང་འཕོ་བའི་ཉམས་ལེན་ཟུང་དུ་འབྲེལ་བའི་མན་ངག་བདེ་ཆེན་ལམ་བཟང་སྟོན་པའི་ས་མཁན།༽ཞེས་བྱ་བ་སོགས་གསུངས་ཆོས་མང་དུ་ཡོད་དོ། སྐུ་ཚེ་དེ་ལ་གདུལ་བྱའི་སྣང་ངོར་མཇུག་བསྡུས་ཏེ། རང་བཞིན་བདེ་སྟོང་ཆོས་ཀྱི་དབྱིངས་ལ་མཉམ་པར་བཞག་ནས་གཟུགས་སྐུའི་བཀོད་པ་བསྡུས་སོ། དམ་པ་འདིའི་ཡང་སྤྲུལ་སྒང་ཞབས་ཞེས་བྱ་བའི་གྲོང་དུ་ཐེངས་གཉིས་འཁྲུངས་ཀྱང་གཉིས་ཀ་ཡུན་རིང་མ་བཞུགས་པར་གཤེགས། དེ་ནས་ཀེའུ་ཚང་མཆོག་སྤྲུལ་རིན་པོ་ཆེ་ཐུབ་བསྟན་དཔལ་ལྡན་དགེ་ལེགས་རྣམ་རྒྱལ་ནི། ཤར་མི་ཉག་ཤ་ཕོ་གཤིས་ཞེས་པའི་ས་ཆ་རུ་ཡབ་ཨ་པོ་ཞེས་བྱ་བ་དང་མ་ཡུམ་ཚེ་རིང་སྒྲོལ་མ་གཉིས་ཀྱི་སྲས་སུ་རབ་བྱུང་བཅོ་ལྔ་པའི་ཆུ་ཕོ་སྟག་གི་ལོ་ལ་སྐུ་འཁྲུངས། གཟིགས་རྒྱབ་རྡོ་རྗེ་འཆང་ཆེན་པོས་ཀེའུ་ཚང་མཆོག་གི་ཡང་སྲིད་ཡིན་པར་ལུང་གིས་བསྔགས་ཤིང་ངོས་འཛིན་གནང་། དགུང་ལོ་བཞི་པ་ཤིང་སྤྲུལ་ཟླ་བ་༡༡ཚེས་༡༦ཉིན་བྲག་འགོ་དགོན་པས། སེང་ལྡེང་རི་ཁྲོད་བདེ་ཆེན་བསམ་གཏན་གླིང་དུ་གདན་དྲངས་ནས་གཟིམ་ཆུང་བཀྲ་ཤིས་ཉི་འོད་འཁྱིལ་བ་རུ་བཞུགས་སུ་གསོལ། དགུང་ལོ་བརྒྱད་པའི་ཐོག་ཧོར་བྲག་འགོ་དགོན་པའི་ཁྲི་ལ་ཞབས་སོར་འཁོད། རིམ་པར་ལྷ་ལྡན་དུ་ཕེབས་ནས་མདོ་སྔགས་ཀྱི་ཆོས་ཐམས་ཅད་ལ་གསན་སྦྱངས་མཛད་དེ། མཁས་བཙུན་གྱི་ཡོན་ཏན་བསམ་གྱིས་མི་ཁྱབ་ཅིང་། རྒྱ་བོད་གཉིས་ལ་ཉི་ལྟར་དུ་གྲགས་པ་བྱུང་ངོ་། བྲག་དཀར་སྤྲུལ་པའི་སྐུ་བློ་བཟང་དཔལ་ལྡན་བསྟན་འཛིན་སྙན་གྲགས། རབ་བྱུང་བཅོ་ལྔ་པའི་ནང་དུ་བྲག་དཀར་སྤྲུལ་བའི་སྐུ་བློ་བཟང་དཔལ་ལྡན་བསྟན་འཛིན་སྙན་གྲགས་ཞེས་པའི་མཁས་པ་ཆེན་པོ་བྱུང་སྟེ་བསྐལ་བཟང་རྣམ་འདྲེན་བཞི་པའི་བསྟན་པ་དང་བྱེ་བྲག་འཇམ་མགོན་བླ་མ་ཙོང་ཁ་པ་ཆེན་མོའི་ལུང་རྟོགས་ཀྱི་བསྟན་པ་རིན་པོ་ཆེའི་རྒྱལ་མཚན་བཤད་སྒྲུབ་ཟུང་གིས་སྲིད་པའི་མཁའ་རུ་བསྒྲེངས། ཁོང་གིས་ལྗགས་རྩོམ་གནང་བ་ལ་མདོ་སྔགས་རིག་གནས་པོད་བཅུ་གཉིས་ཡོད། ཁོང་གིས་བྲག་འགོའི་དགེ་ཐར་ལུང་པ་སོགས་བཞུགས་གནས་ཀྱི་གཙོ་བོ་མཛད་དོ། ཁྲི་རིན་པོ་ཆེ་བྱམས་པ་ཆོས་གྲགས། ཁྲི་རིན་པོ་ཆེན་བྱམས་པ་ཆོས་གྲགས་ནི་ཝ་ལུང་གྲོང་དུ་སྐུ་འཁྲུངས་ཏེ་ཆུང་བྱིས་པའི་དུས་ནས་བྲག་དགོན་ཆོས་གྲྭར་ཞུགས་ནས་ཚད་མ་དང་ཕར་ཕྱིན་སོགས་ལ་སློབ་གཉེར་མཛད། དགུང་ལོ་བཅོ་ལྔའི་ཐོག་དབུས་སུ་ཕེབས་ཏེ་འབྲས་སྤུངས་སུ་གཞུང་ཆེན་པོ་ཏི་ལྔ་ག་ཐོས་བསམ་མཐར་ཕྱིན་པར་མཛད་ཅིང་དགེ་བཤེས་ལྷ་རམ་ཨང་དང་པོའི་མཚན་སྙན་བཞེས། དཔལ་ལྡན་རྒྱུད་གྲྭ་ཚང་དུ་ཞུགས་ནས་གསང་བ་སྔགས་ཀྱི་གཞུང་ལ་ཐོས་བསམ་མཛད་དེ་མཁས་པའི་དབང་པོ་གྱུར་ནས་རྒྱུད་སྨད་ཀྱི་མཁན་པོ་མཛད་ཅིང་བྱང་རྩེའི་ཁྲིར་ཕེབས། ༼སྤྱི་ལོ་༡༩༢༠ལོར་༽དགའ་ལྡན་གསེར་ཁྲིར་ཞབས་སོར་འཁོད་དེ་འཁོར་གསུམ་གྱི་འཕྲིན་ལས་མི་ནུབ་པའི་རྒྱུན་བསྲིངས་པའི་མཛད་རྣམ་རྨད་དུ་བྱུང་བ་དང་། ཁྲི་ཟུར་ནས་བལ་ཡུལ་དུ་འཕགས་པ་ཤིང་ཀུན་གྱི་མཆོད་རྟེན་ལ་ཉམས་གསོ་དང་། རབ་གནས་བྱས་ཤིང་མཆོད་པ་རྒྱ་ཆེན་པོས་བསྙེན་བཀུར་ཞུས་ཏེ་མཚན་སྙན་གྱི་དབྱར་རྔ་ལྡིར། མཐར་དགོངས་པ་ཆོས་ཀྱི་བྱིངས་སུ་གཤེགས། དེའི་ཡང་སྤྲུལ་བྱམས་པ་ཆོས་ཀྱི་བསྟན་དར་ནི་ལྷ་ལྡན་དུ་སྐུ་འཁྲུངས། ཆུང་ངུའི་དུས་ནས་གྲྭ་སར་བཞུགས་ཏེ་ཡི་གེ་དང་དཔེ་ཆ་ལ་གསན་སྦྱངས་མཛད། སླར་བྲག་འགོ་དགོན་དུ་ཕེབས་ནས་ཁྲིར་འཁོད་ཅིང་སྨོན་ལམ་གྱི་དབུ་བཞུགས་མཛད་དེ་བསྟན་འགྲོའི་དོན་རླབས་ཆེན་མཛད་དོ། སྤྲུལ་སྐུ་བློ་བཟང་དཔལ་ལྡན་བསྟན་པའི་རྒྱལ་མཚན། མཁན་པོ་བློ་བཟང་དབང་ཕྱུག་གི་ཡང་སྤྲུལ་བློ་བཟང་དཔལ་ལྡན་བསྟན་པའི་རྒྱལ་མཚན་ནི། བྲག་འགོའི་ནོར་པ་ཞེས་པའི་འབྲོག་ཁུལ་དུ་སྐུ་འཁྲུངས། དགུང་ལོ་ཉི་ཤུའི་ཐོག་ལྷ་ལྡན་དུ་ཕེབས་ནས་གྲྭ་སར་བཞུགས། མདོ་སྔགས་ཀྱི་ཆོས་ལ་ཐོས་བསམ་རྒྱ་ཆེན་པོ་མཛད། སླར་རང་ཡུལ་དུ་ཕེབས་དེ་བསྟན་པ་ཉམས་གསོ་དང་གདུལ་བྱའི་སེམས་ཅན་རྣམས་ལ་ཕན་པ་རྒྱ་ཆེན་པོ་མཛད་ནས་དགུང་གྲངས་རེ་གཅིག་ལ་སྐུ་གཤེགས་སོ། གྲུབ་དབང་བྱ་བྲལ་བ་ཏྲེ་ཧོར་སྐྱོར་དཔོན་པོ་རིན་པོ་ཆེ་ཚེ་དབང་ནོར་བུ། གྲུབ་དབང་བྱ་བྲལ་བ་ཏྲེ་ཧོར་སྐྱོར་དཔོན་པོ་རིན་པོ་ཆེ་དགེ་ཚེ་དབང་ནོར་བུ་ནི་བྲག་འགོ་རྫོང་གི་ཉེ་འགྲམ་དུ་དཀྲོ་པ་ཞེས་པའི་གྲོང་དུ་སྐུ་འཁྲུངས་ཤིང་། སྐུ་ཆུང་ངུའི་དུས་ནས་ཐ་མལ་བའི་སྤྱོད་པ་དང་བྲལ་བ་མཆོག་གསུམ་ལ་དད་པ་དང་བརྟན་ཅིང་ངེས་འབྱུང་བྱང་སེམས་ཡང་དག་པའི་ལྟ་བ་ཐུགས་རྒྱུད་ལ་འཁྲུངས་ཤིང་། ཁོང་བྲག་འགོ་དགོན་གྱི་ཆོས་གྲྭར་ཕེབས་ཏེ་ཐོས་ཀློག་གི་མཛད་པ་བཞེས། དེ་ནས་ལྷ་ལྡན་འབྲས་སྤུངས་ཀྱི་གྲྭ་སར་བཞུགས་ནས་གཞུང་ཆེན་རྣམས་ལ་གསན་བསམ་རྒྱ་ཆེར་བཞེས་པས་དགེ་བཤེས་ལྷ་རིམ་ཨང་དང་པོའི་མཚན་སྙན་ཐོབ། རིམ་བཞིན་དཔལ་ལྡན་རྒྱུད་སྨད་གྲྭ་ཚང་དུ་ཞུགས་ནས་གསང་ཆེན་སྔགས་ཀྱི་གཞུང་ལའང་ཐོས་བསམ་མཛད་དེ་མཐར་འཇིག་རྟེན་འདི་བའི་བྱ་བཞག་ཡོངས་སུ་སྤངས། སྒོ་གསུམ་དབེན་པར་བརྟེན་དེ་ཐོས་དོན་ཉམས་སུ་བསྟར་བས་མངོན་རྟོགས་ཀྱི་རིམ་པ་རྒྱུད་ལ་འཁྲུངས་བས་རྗེ་མི་ལ་གཉིས་པ་ཞེས་མཁས་གྲུབ་ཀུན་གྱི་སྤྱི་བོའི་ཅོད་པན་དུ་བཀུར་བ་བྱུང་ངོ་།། སྐུ་ཞབས་བྱམས་པ་རིན་པོ་ཆེ། སྐུ་ཞབས་བྱམས་པ་རིན་པོ་ཆེ་ནི། སྐུ་ཕྲེང་དང་པོ་ཧོར་གྱི་བླ་མ་བློ་བཟང་ཞེས་བྱ་བའི་དཔོན་གྱི་སྐུ་རིམ་པ་བླ་མ་ཉི་ཤུ་རྩ་ལྔའི་ནང་ནས་སློབ་དཔོན་ཡིན། སྐུ་ཉིད་ཀྱི་བཞུགས་ཡུལ་ནི་བཟང་ར་རི་ཁྲོད་དུ་བྱས་ནས་སྒྲུབ་པ་ཉམས་བཞེས་མཛད་དེ་མཐར་གཟུགས་སྐུའི་བཀོད་པ་བསྡུས། སྐུ་ཕྲེང་གཉིས་པ་དགེ་བཤེས་མགོན་པོ་རིན་ཆེན་བྲག་འགོའི་ནོར་བ་ཞེས་པའི་འབྲོག་ཁུལ་དུ་སྐུ་འཁྲུངས་། དབུས་གཙང་ལྷ་ལྡན་གྱི་གྲྭ་སར་ཕེབས་ཏེ་དགེ་བཤེས་ཀྱི་མཚན་བཏགས་བཞེས། དེ་ནས་རང་ཡུལ་དུ་ཕེབས་ནས་བཤད་ཁྲིད་དང་དབང་ལུང་མང་དུ་སྩལ། མཐར་བྱ་བྲལ་བའི་སྤྱོད་པ་བདག་གིར་བཞེས་ནས་གསུང་རབ་ཀྱི་སྙིང་པོ་ཉམས་སུ་བསྟར་བས་གྲུབ་པའི་གོ་འཕངས་མཐོར་པོར་གཤེགས། སྐུ་ཕྲེང་གསུམ་པ་སྐུ་ཞབས་བྱམས་པ་ཐུབ་བསྟན་རིན་ཆེན་ནི། རྟའུ་རུ་སྐུ་འཁྲུངས་ཕུར་ཅོག་བྱམས་པ་རིན་པོ་ཆེས་ངོས་འཛིན་གནང་། སྐུ་ཞབས་མཁན་སྤྲུལ་གྱིས་སྐུ་བདག་བྱས་ཏེ། དགུལ་ལོ་བཅོ་ལྔའི་ཐོག་ལྷ་ལྡན་དུ་ཕེབས་ནས་འབྲས་སྤུངས་གྲྭ་སར་ཞུགས། ཚོགས་ཆེན་སྤྲུལ་སྐུའི་མཚན་བཞེས་གནང་། གཞུང་པོ་ཏི་ལྔ་ལ་གསན་བསམ་དཔྱིས་ཕྱིན་མཛད། ༼ཕྱི་ལོ་༡༩༥༠ལོར་འཕགས་ཡུལ་དུ་ཕེབས་ནས་མཁས་བརྟན་ཡོན་ཏན་གྱི་གཟི་འོད་འགྱེད་བཞིན་ད་ལྟའང་བཞུགས། གཞན་ཡང་མིའི་རྣམ་པར་བརྫུས་པའི་སྐྱེས་ཆེན་དམ་པ་དགེ་བཤེས་བསོད་ནམས་མགོན་པོ་དང་དགེ་བཤེས་ཡེ་ཤེས་ནོར་བུ་སོགས་མཁས་གྲུབ་སྡེ་སྣོད་འཛིན་པ་བར་མ་ཆད་པ་ནོར་བུའི་ཕྲེང་བ་ལྟ་བུ་བྱོན་ནས་བཤད་སྒྲུབ་ལས་གསུམ་གྱིས་འགྲོར་ཕན་རྒྱལ་བསྟན་རིན་པོ་ཆེ་སྤྱི་དང་སྒོས་བྲག་དགོན་འདི་ཉིད་ཀྱི་མདོ་སྔགས་ཟུང་དུ་འབྲེལ་བའི་བསྟན་པ་རིན་པོ་ཆེ་སྒོ་ཀུན་ནས་སྤེལ་བའི་རྣམ་ཐར་མཐའ་ཡས་ཀྱང་། དེ་དག་ཚང་མ་ཡི་གེ་ལམ་དུ་འགོད་སྤེལ་བྱས་ན་ཧ་ཅང་སྤྲོས་པར་འཇིགས་ནས་འདིར་མ་བྲིས་སོ། ། དགོན་པ་འདི་ཉིད་ཀྱི་མངའ་རིས་སུ་གཏོགས་པའི་རི་ཁྲོད་ཆེ་བཞི། (༡) སུ་རྒྱས་ཕུགས་ཀྱི་བཟང་ལུང་དཔལ་གྱི་རི་ཁྲོད་ནི་སྔོན་དུས་སུ་རས་པ་བྱང་ཆུབ་འོད་ཟེར་སོགས་སྐྱབས་བཞི་སྡེ་ལྔར་གྲགས་པའི་རྣལ་འབྱོར་པ་མང་པོའི་བཞུགས་གནས་ཡིན། རིམ་བཞིན་གཞན་ཡང་བློ་བཟང་ཚུལ་ཁྲིམས་བསྟན་པའི་རྒྱལ་མཚན་དང་། ལམ་བྲག་རྡོ་རྗེ་འཆང་སྐལ་བཟང་རྣམ་རྒྱལ་སོགས་ཀྱིས་བཞུགས་གནས་མཛད་ཅིང་། གྲྭ་པ་ཉེར་ལྔ་རེ་བཞུགས་པའི་ལུགས་སྲོལ་ཡོད་དོ། (༢) ནོར་འུ་ཁུག་གི་ཟུང་འཇུག་དགའ་བའི་རི་ཁྲོད་ནི། ཐོག་མར་སྟོང་སྐོར་བླ་མ་འཇམ་དབྱངས་དགེ་འདུན་རྒྱ་མཚོ་དང་། ཨ་མདོ་བླ་མ་དོན་གྲུབ་མི་ཡི་སེངྒ་གཉིས་ཀྱི་སྒྲུབ་གནས་ཡིན། གྲྭ་པ་ཉེར་ལྔ་རེ་བཞུགས་སྲོལ་ཡོད། (༣) སེང་ལྡེང་རི་ཁྲོད་ནི། སྔོན་སྤང་ནང་སྐྱབས་མགོན་ཞ་ལུ་བའི་གདན་ས་རེད། དེ་རྗེས་ཨ་བླ་དགེ་བཤེས་ཡེ་ཤེས་བརྩོན་འགྲུས་བཞུགས། དེ་རྗེས་མཁར་སར་བླ་མ་བསོད་ནསམ་བཀྲ་ཤིས། དེ་ནས་ཀེའུ་ཚང་བླ་མ་བསྟན་འཛིན་ཡར་རྒྱས། དེ་རྗེས་ཀེའུ་ཚང་ཐུབ་བསྟན་དཔལ་ལྡན་དགེ་ལེགས་རྣམ་རྒྱལ་སོགས་ཀྱི་བཞུགས་གནས་མཛད། གྲྭ་པ་ཉེར་ལྔ་རེ་བཞུགས་པའོ། (༤) བཟང་རྭ་རི་ཁྲོད་ནི། སྔོན་ཧོར་བླ་ཉེར་ལྔའི་གསང་བ་སྔགས་ཀྱི་འཆད་ཉན་མཛད་པའི་བསྒྲུབ་གནས་སུ་དཔོན་དྲིན་རྗེ་ཚེ་བརྟན་ནོར་བུའི་ཕྱག་བཏབ་མཛད། དེའི་རྗེས་སུ་དགེ་བཤེས་མགོན་པོ་རིན་ཆེན་གྱིས་ཇེ་རྒྱས་སུ་བཏང་། དེ་ནས་མཁན་སྤྲུལ་བློ་བཟང་དཔལ་ལྡན་བསྟན་པའི་རྒྱལ་མཚན་དང་ཡང་སྤྲུལ་བྱམས་པ་ཐུབ་བསྟན་རིན་ཆེན་རྣམས་བཞུགས་ཤིང་། གྲྭ་པ་ཉེར་ལྔ་དགེ་ཚུལ་མ་ལྔ་དང་དགེ་བསྙེན་ཕོ་མོ་བརྒྱ་ཕྲག་ལྷག་ཡོད་དོ།། ར་གསོ་སྒང་། ར་གསོ་སྒང་ཟེར་བའི་གནས་དེར་སྔར་ཆོས་རྒྱལ་མྱ་ངན་མེད་ཀྱི་འཛམ་བུའི་གླིང་དུ་མཆོད་རྟེན་བྱེ་བ་རྫུ་འཕྲུལ་གྱིས་བཞེངས་པའི་མཆོད་རྟེན་དང་དེའི་ནང་རྟན་དུ་སངས་རྒྱས་འོད་སྲུང་གི་རིང་བསྲེལ་ཡོད་དོ། བོད་ཀྱི་རྒྱལ་པོ་སྲོང་བཙན་སྒམ་པོས། རྒྱ་ནག་གོང་མ་ཐང་ཐེ་ཙུང་གི་སྲས་མོ་འུན་ཤིང་ཀོང་ཇོ་བཙུན་མོར་བཞེས་སྐབས། ར་ས་འཕྲུལ་སྣང་གི་ས་སྤྲུལ་པའི་ར་ཞིག་ལ་བཀལ་ནས་འོང་བར། བྲག་འགོ་འདིར་བཞུགས་མལ་མཛད་དེ། ར་དེ་ཉིད་ས་ཕྱོགས་དེ་རུ་གསོ་བར་མཛད་པས། ར་གསོ་སྒང་ཞེས་གྲགས་ཤིང་། བོད་ཀྱི་བློན་པོ་རིག་པ་ཅན་དང་། ཀོང་ཇོ་གཉིས་ཀྱིས་ལྷ་ཁང་བཞེངས་ཏེ་ཇོ་བོ་གཅིག་བཞེངས་བསྐྲུན་བྱས་པར་ཡང་འདུལ་གྱི་གཙུག་ལག་ཁང་ཡིན་པར་བཤད་དོ། ། དེང་སང་གི་བྲག་འགོ་དགོན་པའི་ལོ་རྒྱུས། དེང་སེང་གི་བྲག་འགོ་དགོན་པའི་ལོ་རྒྱུས་མདོར་ཙམ་བཤད་པ་ནི། བསྟན་པ་ཡང་དར་གྱི་སྐབས། ཁྲི་སྤྲུལ་བྱམས་པ་ཆོས་གྲགས་བསྟན་དར་དང་། སྐུ་ཞབས་བྱམས་པ་ཐུབ་བསྟན་རིན་ཆེན། ཁྲི་པ་དགེ་བཤེས་ཨ་རྡོར། དགེ་བཤེས་ཡེ་ཤེས་དོན་འགྲུབ། དབུ་མཛད་འཇམ་དབྱངས། གྲྭ་ཚང་དབུ་མཛད་དགོན་པ་སྐྱབས་སོགས་སེར་སྐྱ་ཡོངས་ནས་གྲོས་བརྡར་ཏེ་ལྷ་དང་༸གོང་གི་བླ་མ་རྣམས་ལ་ལུང་བསྟན་ཞུས་ཏེ་ཐུགས་རྟགས་བབས་ཡུལ་ནི་མདོ་ཁམས་ཟལ་མོའི་སྒང་གི་སྒང་རྒྱུད་ར་གསོ་བཀྲིས་སྨན་གྱི་རི་འདབས་སུ། སྤྱི་ལོ་༼༡༩༨༤༽ལོར་རབ་བྱུང་བཅུ་དྲུག་པའི་ཤིང་ཕོ་བྱི་བའི་ལོ་ཟླ་བ་བཅུ་པའི་ཚེས་བརྒྱད་ཉིན་ཧོར་བྲག་འགོ་དགའ་ལྡན་རབ་བརྟན་རྣམ་རྒྱལ་གླིང་གི་གཙུག་ལག་ཁང་གི་རྨང་གཞི་ཐོག་མར་དབུ་འཛུགས་དེ་རྒྱ་ཁྱོན་ཀ་ཐག་གྱ་བརྒྱད་ཅན་གྱི་གཙུག་ལག་ཁང་དང་། ཀ་ཐག་ཞེ་དགུ་ཅན་གྱི་ཇོ་ཁང་དང་། ཀ་ཐག་ཉེར་དགུ་ཅན་གྱི་སྔགས་ཁང་ཐོག་རྩེག་དང་བཅས་པ་སྤྱི་ལོ་༼༡༩༩༨༽ལོར་ལེགས་གྲུབ་བྱུང་། ༼དགོན་འདིར༽ དུས་ངན་འཁྲུགས་ལོང་གི་སྐབས་སུ་བསམ་ཤེས་ཅན་གྱི་སྐྱ་སེར་འགས་ལུས་སྲོག་འབེན་དུ་བཙུགས་ཏེ་ལྐོག་ཉར་བྱས་པའི་ནམ་མཁའ་རྒྱན་གྱི་རྒྱན་དྲུག་མཆོག་གཉིས་སོགས་ཀྱི་ཞལ་ཐང་། སྦུབ་ཆལ། སིལ་སྙན་དང་རོལ་མོའི་རིགས་ཀྱི་རྟེན་རྙིང་སོགས་དུ་མ་ཡོད་ཀྱང་མངས་སུ་དོགས་ནས་མ་བྲིས་སོ།། འཆད་ཉན་གྱི་སྐོར་ནི། མདོ་ཕྱོགས་དང་སྔགས་ཕྱོགས་གཉིས་ལས། དང་པོ་ནི། གསར་བསྐྲུན་གནང་བའི་ནང་བསྟན་སློབ་གྲྭའི་ནང་ཡི་གེ་འབྲི་ཀློག་དང་བྱིས་པ་དག་ཡིག་ནས་དབུ་འཛུགས་དེ་རྟགས་འཇུག་གི་བར་རིག་གནས་སྤྱི་དང་བློ་རྟགས་བསྡུས་གསུམ་བཅས་ལ་ཐོས་བསམ་བྱས་དང་བྱེད་བཞིན་ཡོད། གྲྭ་ཚང་གི་ཆོས་ར་བའི་ཕར་ཕྱིན་བཞི་དང་། ཚད་མ་རྣམ་འགྲེལ་ནི་འཇང་དགུན་ཆོས་ཀྱི་དཔེ་གཟིགས་ལས་འཛིན་གྲྭ་ལོགས་སུ་མེད། རྒྱུད་གཞུང་བ་རྣམ་པས་བསྙེན་ཆེན་དང་ལས་རུང་འབུམ་ལྔ་སོགས་ཀྱི་སྒྲུབ་པ་ཉམས་བཞེས་ཀྱིས་ལུང་རྟོགས་ཀྱི་བསྟན་པ་རྒྱ་ཆེན་མཛད། གཞན་ཡང་སྲོལ་རྒྱུན་གྱི་རིགས་གཞུང་མང་པོ་བདག་གིར་མཛད་ཀྱིན་ཡོད་ཀྱང་མ་བྲིས་སོ།། མཆན། རྒྱུ་ཆ། བྲག་འགོ་དགོན། ༢༠༢༡. བྲག་འགོ་དགོན་གྱི་ལོ་རྒྱུས་མདོར། ལོན་ཌོན། བོད་ཀྱི་བང་ཁྲི། Tib Shelf I002. མཇུག་བྱང་། བྲག་འགོ་དགོན་པའི་དྲ་གནས། ༄༅། །བྲག་འགོ་དགོན་གྱི་ལོ་རྒྱུས་མདོར་ཙམ་གླེང་བ། སྙིང་བསྡུ། Drago Monastery (brag 'go dgon) has its historical roots during the Tibetan empire. History says that Drogo Monastery used to be a Nyingma monastery until it was converted to the Geluk tradition in the 17th century. Currently, it has around 400 to 500 monks, including the monks who are studying at Drepung Loseling Monastery in south India. Being the largest monastery in Drago, it plays a pivotal role in preserving Tibetan culture and spreading the Buddhadharma. English | བོད་ཡིག Tib Shelf I002 DOWNLOAD TRANSLATION VIEW TRANSLATION AUTHOR Drago Monastery TRADITION Geluk FOUNDED c. 920 REGION Kardze, Kham Associated People Lhalung Palgyi Dorje Tri Rinpoche Jampa Chödrak Trehor Kyor Pönpo Rinpoche Tsewang Norbu Wencheng Kongjo Not found on BDRC: Dza Chöje Ngawang Puntsok Tseten Norbu Namkha Gyen Kardze Kushab Trungsar Lama Lobsang Puntsok Keutsang Lobsang Tenzin Yargye Keutsang Choktrul Rinpoche, Tubten Palden Gelek Nyamgyal Dragkar Tulku Lobsang Palden Tenzin Nyendrak Jampa Chökyi Tendar Tulku Lobsang Palden Tenpe Gyaltsen Kushab Jampa Rinpoche Hor Lama Lobsang Geshe Gönpo Rinchen Kushap Jampa Rinchen Gehse Sönam Gönpo Geshe Yeshe Norbu Repa Janchup Öser Lobsang Tsultrim Tenpe Gyaltsen Lamdrak Dorjechang Kalsang Namgyal Tongkor Lama Jamyang Gedun Gyatso Amdo Lama Döndrub Miyi Senge Pangnang Kyabgön Shalupa Ala Geshe Yeshe Tsöndru Kharsar Lama Sönam Tashi Tripa Geshe Ador Geshe Yeshe Döndrub Umdze Jamyang Dratsang Umdze Gönpa Kyab TRANSLATOR Tib Shelf INSTITUTION Drago Monastery INCARNATION LINES Keutsang Dragkar Kushab Jampa Rinpoche ༄༅། །བྲག་འགོ་དགོན་གྱི་ལོ་རྒྱུས་མདོར་ཙམ་གླེང་བ། TIB SHELF SUBMIT A TRANSLATION SUBSCRIBE