Tibetan literature brought to you through beautifully translated publications, engaging audio narrations & immersive videos. Aspirational Prayer The Magical Lasso: A Prayer of Aspiration to Accomplish Khecara Lelung Zhepe Dorje A heartfelt prayer to the ḍākinīs of three worlds, composed at Pemokö's Dudul Dewa Chenpo, seeking blessings to master the Vajrayāna path for all beings' benefit. Watch Today's Picks 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 Guidebook Hidden Sacred Land of Pemakö Dudjom Lingpa Dudjom Lingpa maps Pemakö's sacred geography, revealing its power spots, deity abodes, and purifying landscapes through traditional guidebook wisdom and spiritual insight. Read Guru Yoga, Prayer, Supplication Prayer Cloudbanks of Blessings: A Guru Yoga Do Khyentse Yeshe Dorje A rare guru yoga from Do Khyentse's treasure teachings centered on a historical yoginī, revealing unique insights into female practitioners and tantric transformation in Tibet. Read Biography How Guru Chöwang Met the Guru at Ne Ngön Guru Chökyi Wangchuk During an alchemical corpse ritual, Guru Chöwang meets Padmasambhava in a profound encounter that defies categorization as dream, vision, or reality - an event he insisted truly occurred. Read Biography The Great Symbolic Vision at Palpuk Ring: A Dream of Guru Chökyi Wangchuk Guru Chökyi Wangchuk In this 1245 dream vision at Palpuk Ring, Guru Chöwang encounters his recurring guide, a ḍākinī named Yeshe Gyen, at his childhood home - sparking profound symbolic revelations of dharmic truth. Download Guidebook The Guidebook to the Hidden Land of Pemokö Jatsön Nyingpo The first guidebook to Pemokö, revealed as a treasure by Jatson Nyinpo, prophesies future degeneration and identifies this sacred hidden land as a sanctuary. Read LATEST PUBLICATIONS Lelung Zhepe Dorje A Set of Spontaneous Spiritual Songs Guru Chökyi Wangchuk The Great Symbolic Vision at Palpuk Ring: A Dream of Guru Chökyi Wangchuk Guru Chökyi Wangchuk Namkechenma: A Dream of Guru Chökyi Wangchuk Guru Chökyi Wangchuk How Guru Chöwang Met the Guru at Ne Ngön Guru Chökyi Wangchuk An Extraordinary Pure Vision at Kharchu's Nectar Cave: A Dream of Guru Chöwang Önpo Gelek A Brief Biography: The Successive Incarnations of Tsoknyi Özer People 1830–1896 Rigpe Raltri View 1745–1821 The First Dodrubchen, Jigme Trinle Özer View 1802–1861 Losal Drölma View 1879–1955 Pema Tegchok Loden View WEEKLY QUOTES “I’ve realized my mind to be the dharmakāya! Even what is called 'Buddha' is nothing other than this. In the state of the astonishing, unobstructed view, Let whatever appearances arise be free and unfettered, Undistracted presence in the continuity of non-meditation.” LELUNG ZHEPE DORJE AUDIO NARRATION 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. Listen CLICK PLAY TO LISTEN Publications for Download Download Download Download Download 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.

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 Watch Explore the stories and culture of Tibet through immersive videos. BUDDHIST MISCELLANEOUS Author Tradition Historical Period View All Reset Filters Praises In Praise of the Goddess Sarasvatī Tsongkhapa Lobzang Dragpa Tsongkhapa's celebrated ode to Sarasvatī resonates beyond monastery walls into Tibet's artistic and literary spheres, becoming a cultural touchstone of devotional poetry. See Publication Aspirational Prayer The Magical Lasso: A Prayer of Aspiration to Accomplish Khecara Lelung Zhepe Dorje A heartfelt prayer to the ḍākinīs of three worlds, composed at Pemokö's Dudul Dewa Chenpo, seeking blessings to master the Vajrayāna path for all beings' benefit. See Publication Cosmogony The Formation of the Outer Container Drigung Konchok Tendzin Chokyi Lodro Ancient Buddhist scriptures from the Collection of Precious Qualities reveal how collective karma shapes our universe's formation and every world system within it. See Publication View More

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 Listen Relax and listen to engaging audio narrations of translated Tibetan texts. BIOGRAPHICAL BUDDHIST CONTEMPORARY GOVERNMENTAL INSTITUTIONAL MISCELLANEOUS Author Tradition Historical Period View All Reset Filters Song A Set of Spontaneous Spiritual Songs Lelung Zhepe Dorje 00:00 / 06:03 Two spontaneous songs by Lelung Zhepe Dorje: one honoring the mysterious Je Traktung Pawo, another celebrating unobstructed awareness - both transmitting direct spiritual experience through verse. See Publication Praises In Praise of the Goddess Sarasvatī Tsongkhapa Lobzang Dragpa 00:00 / 01:31 Tsongkhapa's celebrated ode to Sarasvatī resonates beyond monastery walls into Tibet's artistic and literary spheres, becoming a cultural touchstone of devotional poetry. See Publication Biography A Brief Biography of Jetsunma Do Dasal Wangmo Tsangpo 00:00 / 10:36 A renowned female master in eastern Tibet, Do Dasal Wangmo - Do Khyentse's great-granddaughter - served as nun, physician, and treasure revealer, later teaching medicine despite political hardship. See Publication Correspondence A Letter to Hotoktu Rinpoche Tubten Chökyi Nyima 00:00 / 03:35 A mysterious letter from the Ninth Paṇchen Lama's secretary to Hotoktu Rinpoche, now preserved in a French private collection - its acquisition history remains unknown. See Publication Song A Song on the Merits of Kyangpen Namkhe Dzong Milarepa 00:00 / 01:54 Milarepa's poetic ode to Kyangpen Namkhe Dzong exalts nature itself as the source of this retreat site's blessing power, departing from traditional focus on Buddhist masters. See Publication Aspirational Prayer The Magical Lasso: A Prayer of Aspiration to Accomplish Khecara Lelung Zhepe Dorje 00:00 / 08:29 A heartfelt prayer to the ḍākinīs of three worlds, composed at Pemokö's Dudul Dewa Chenpo, seeking blessings to master the Vajrayāna path for all beings' benefit. See Publication Buddhist A Prayer to Lord Atiśa and His Spiritual Sons Khenpo Ngawang Palzang 00:00 / 06:28 Khenpo Ngawang Palzang's devotional prayer to Jowo Je Atiśa and his successors captures the essence of spiritual lineage while embodying profound Buddhist devotion. See Publication Prayer The Vajra Verses: A Prayer of the Fierce Inner Heat Jigme Lingpa 00:00 / 01:52 Jigme Lingpa's Longchen Nyingtik instruction on fierce inner heat practice, composed as a supplication to be sung between lineage prayers and practice commencement. See Publication Guidebook The Guidebook to the Hidden Land of Pemokö Jatsön Nyingpo 00:00 / 14:14 The first guidebook to Pemokö, revealed as a treasure by Jatson Nyinpo, prophesies future degeneration and identifies this sacred hidden land as a sanctuary. See Publication Supplication Prayer The Drop of Spring: A Spontaneous Vajra Song of Definitive Meaning That Supplicates the Great Charioteers of the Luminous Mahāmudrā Jamyang Khyentse Wangpo 00:00 / 10:15 A vajra song supplicating the early Dagpo Kagyu masters while expressing aspirations for realization through the luminous Mahāmudrā path. See Publication Supplication Prayer Generating Wonder & Glory: A Supplication to Jamyang Khyentse Wangpo’s Successive Lives Arranged in a Rough Summary Jamgön Kongtrul Lodrö Taye 00:00 / 05:17 Jamgön Kongtrul traces Jamyang Khyentse Wangpo's remarkable previous incarnations, revealing unexpected connections to significant Buddhist masters through history. See Publication Biography Abbreviated Biography of Jamyang Khyentse Wangpo Jamgön Kongtrul Lodrö Taye 00:00 / 08:29 Jamgön Kongtrul celebrates Jamyang Khyentse Wangpo's mastery of diverse Tibetan spiritual traditions in this reverent biographical account. See Publication View More

BIOGRAPHICAL BUDDHIST CONTEMPORARY GOVERNMENTAL INSTITUTIONAL MISCELLANEOUS Author Tradition Historical Period View All Reset Filters Song A Set of Spontaneous Spiritual Songs Lelung Zhepe Dorje Two spontaneous songs by Lelung Zhepe Dorje: one honoring the mysterious Je Traktung Pawo, another celebrating unobstructed awareness - both transmitting direct spiritual experience through verse. Read Biography The Great Symbolic Vision at Palpuk Ring: A Dream of Guru Chökyi Wangchuk Guru Chökyi Wangchuk In this 1245 dream vision at Palpuk Ring, Guru Chöwang encounters his recurring guide, a ḍākinī named Yeshe Gyen, at his childhood home - sparking profound symbolic revelations of dharmic truth. Read Biography Namkechenma: A Dream of Guru Chökyi Wangchuk Guru Chökyi Wangchuk Armed with the 'scroll of devastation' from his father, Guru Chöwang's first treasure excavation leads to a terrifying encounter with the Nine-Headed Nāga Demon, guardian of hidden teachings. Read Biography How Guru Chöwang Met the Guru at Ne Ngön Guru Chökyi Wangchuk During an alchemical corpse ritual, Guru Chöwang meets Padmasambhava in a profound encounter that defies categorization as dream, vision, or reality - an event he insisted truly occurred. Read Biography An Extraordinary Pure Vision at Kharchu's Nectar Cave: A Dream of Guru Chöwang Guru Chökyi Wangchuk After five days of Guru Pema practice, Chöwang's pure vision atop Mt Meru reveals worldly omens and a profound teaching: all phenomena, even demons, arise from mind itself. Read Biography A Brief Biography: The Successive Incarnations of Tsoknyi Özer Önpo Gelek The reincarnation lineage of Tsoknyi Özer exemplified supreme devotion - illustrated by the Third Tsoknyi's offering of his burning finger as a lamp to fulfill his guru's wishes. Read 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 Timetable A Chronological Timetable: Lives of Do Khyentse’s Familial Line Tubten Chödar A chronology of birth and death dates mapping Do Khyentse Yeshe Dorje's family lineage through its key figures and connections. Read Praises In Praise of the Goddess Sarasvatī Tsongkhapa Lobzang Dragpa Tsongkhapa's celebrated ode to Sarasvatī resonates beyond monastery walls into Tibet's artistic and literary spheres, becoming a cultural touchstone of devotional poetry. Read Biography A Brief Biography of Jetsunma Do Dasal Wangmo Tsangpo A renowned female master in eastern Tibet, Do Dasal Wangmo - Do Khyentse's great-granddaughter - served as nun, physician, and treasure revealer, later teaching medicine despite political hardship. Read Government The Charter of the Tibetans In Exile Key sections of the Tibetan Charter detailing the exile government's organizational structure - translated for historical documentation of this significant constitutional document. Read View More Publications A unique window into Tibet's literary treasures spanning many genres and time-periods. 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 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! 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.

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 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 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.

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.

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.

Devotion is the Highest Practice [1] ཐོ་རེངས་མལ་ནས་ལྡང་བའི་དུས། ། In the early morning, as you rise from bed, recite: དུས་གསུམ་སངས་རྒྱས་ཐམས་ཅད་ཀྱི་ངོ་བོ་དཔལ་ལྡན་རྩ་བའི་བླ་མ་རིན་པོ་ཆེ་མཁྱེན་ནོ། ། dü sum sang gyé tam ché kyi ngowo penden tsawé la ma rin po ché khyen no Glorious, precious root guru, essence of all the buddhas of the three times, please think of me! བདག་གི་རྒྱུད་བྱིན་གྱིས་བརླབ་ཏུ་གསོལ། ། dak gi gyü jin gyi lap tu söl Please bless my mindstream! ལུས་ལ་བདེ་བ་སྐྱེ་བར་བྱིན་གྱིས་རློབས། ། lü la dewa kyewar jin gyi lop Please bless me with bliss born in my body! ངག་ལ་ནུས་པ་འབར་བར་བྱིན་གྱིས་རློབས། ། ngak la nü pa barwar jin gyi lop Please bless my speech to blaze in its own command! [ 2 ] སེམས་ལ་རྟོགས་པ་འཆར་བར་བྱིན་གྱིས་རློབས། ། sem la tok pa charwar jin gyi lop Please bless me with the dawning of realizations in my mind! ཚེ་འདི་བློ་ཡིས་ཐོང་བར་བྱིན་གྱིས་རློབས། ། tsé di lo yi tongwar jin gyi lop Please bless me to give up thoughts of this life! ངེས་འབྱུང་བློ་སྣ་སྐྱེ་བར་བྱིན་གྱིས་རློབས། ། ngé jung lo na kyewar jin gyi lop Please bless me with an attitude of renunciation! བདག་འཛིན་འཁྲུལ་བ་འཇིག་པར་བྱིན་གྱིས་རློབས། ། dakdzin trülwa jik par jin gyi lop Please bless me to demolish the confusion of self-clinging! བྱང་ཆུབ་སེམས་མཆོག་སྐྱེ་བར་བྱིན་གྱིས་རློབས། ། jang chup sem chok kyewar jin gyi lop Please bless me with supreme awakened mind! COLOPHON ཞེས་བླ་མ་ལ་མོས་གུས་ཕུར་ཚུགས་སུ་བྱའོ། ། This was written in fervent devotion to the guru. NOTES [1] There seems to be a play on the word lama ( bla ma ), which means both guru and “highest.” In the title, “Devotion” is placed next to lama with no grammar particle clarifying the relation. Such juxtapositions usually indicate apposition. In between lama and practice/path ( lam khyer ), there is a genitive particle making “highest” the qualifier of “practice.” The short colophon arranges “devotion” and lama a little differently, where lama is given first in the accusative case, followed by devotion. In this arrangement, the meaning is clearly “devotion to the lama/guru.” [2] This line is rendered loosely, simply for stylistic reasons. The general meaning is unambiguous. A literal translation could be “Bless potency/power/mastery to blaze in my speech.” When we refer to someone with excellent skill in speech, we often say they have great “command.” Published: September 2022 BIBLIOGRAPHY mkhan po ngag dgaʼ. mos gus bla maʼi lam khyer . In gsung ʼbum ngag dbang dpal bzang , 1: 628–29. khreng tu’u. BDRC MW22946_6A9C9F . Abstract In this succinct text, a practice a devotee resounds in the early morning, Khenpo Ngawang Palzang strikes a central point of Buddhist tantra and rings the ever-sounding bell in the belfry of devotion. BDRC LINK MW22946 _6A9C9F DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 00:27 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 Devotion is the Highest Practice 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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