RETURN TO ALL PUBLICATIONS 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! [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 NOTES BIBLIOGRAPHY Skyo brag dgon pa. 2021. Skyo brag dgon pa'i gsal bshad mdor bsuds . London: Tib Shelf I001 COLOPHON Composed collectively by those at Kyodrak Monastery. A Brief History of Kyodrak Monastery Abstract A brief history of Kyodrak monastery where the successive reincarnations of Tsoknyi Ozer reside. It is the main seat of the Barom order, one of the four main divisions of Kagyu, situated in Do Kham. Tib Shelf I001 DOWNLOAD TRANSLATION VIEW TRANSLATION AUTHOR Various 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 INCARNATION LINES Tsoknyi Ozer A Brief History of Kyodrak Monastery Alongside our own publications, Tib Shelf peer reviews and publishes the works of aspiring and established Tibetologists. If you would like to publish with us or request our translation services, please get in touch , our team would be pleased to help. TIB SHELF Contact ​ 40 Okehampton London NW10 3ER ​ shelves@tibshelf.org +44 (0) 203 983 7265 Follow Us ​ Subscribe ​ Instagram Facebook ​ Support Us TIB SHELF SUBMIT A TRANSLATION SUBSCRIBE ALL PUBLICATIONS BIOGRAPHICAL GOVERNMENTAL MISCELLANEOUS CONTEMPORARY INSTITUTIONAL BUDDHIST

The Wondrous Light of Lunar Nectar: The Biography of Künga Palden The Wondrous Light of Lunar Nectar is a biography of Chatral Künga Palden (1878–1944) written by Dilgo Khyentsé Tashi Paljor. Dilgo Khyentsé Tashi Paljor Biography Abridged Biographies: The Lineage of the Do Family This text provides us with an insight into the life of Do Khyentse Yeshé Dorjé by presenting a concise biography of the master in addition to those of his family. It, moreover, offers stories from the life of his half-sister and spiritual partner, Losal Drölma—an honored teacher in her own right and a figure on the fringe of the Yeshé Dorjé tales told in temples. Do Dasal Wangmo Biography The Hook Which Invokes Blessings: A Supplication to the Life and Liberation of Knowledge-Holder Jalü Dorjé This concise biographical prayer to Do Khyentsé Yeshé Dorjé was written by the master himself at the request of a king, most likely Namkha Lhündrup of Trokyab. Do Khyentsé Yeshé Dorjé Biographical The Biography of Khyungtrül Pema Trinlé Gyatso Khyungtrül Pema Trinlé Gyatso, also known as Khyungtrül Kargyam, was a treasure revealer, a highly learned master, and undeniably an important figure in the Rimé movement of the nineteenth century in Kham. Pema Gyurme’s disciple, Khen Orgyen Namgyal, composed this short biographical text, sourcing Khyungtrül’s autobiography and oral account. Khen Orgyan Namgyal Biographical Dzogchen Khenchen Abu Lhagang Khenpo Tsöndrü's brief biography of his own teacher Pema Tekchok 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. Khenpo Tsöndrü Biography Mura Pema Dechen Sangpo This is a short biographical history of the Mura lineage including previous incarnations culminating in a longer biography of the Third Mura Pema Dechen. Written by Tenzin Lungtog Nyima it clearly describes some of the key moments, activities, teachers and students of the Mura lineage. Tenzin Lungtok Nyima Biography Biography of Gyalsé Rigpé Raltri This biography of Rigpé Raltri was written by Tubten Chödar. Rigpa Raltri was the younger son of Do Khyentsé Yeshé Dorjé and was recognized as the reincarnation of Jigme Lingpa's son, Jigmé Nyinché Özer. Tubten Chödar Biography A Brief Biography: The Successive Incarnations of Tsoknyi Öser These introductory biographies of the successive reincarnations of Tsoknyi Öser invite us to the land of liberation by establishing their enlightened lifestyles as examples. The text highlights the significance of devotion towards a spiritual master as, for example, the Third Tsokyni lighting his ring finger on fire, offering it as a lamp to fulfil his guru's aspirations. Wönpo Gelek Biography ALL PUBLICATIONS BIOGRAPHICAL GOVERNMENTAL MISCELLANEOUS CONTEMPORARY INSTITUTIONAL BUDDHIST

RETURN TO ALL PUBLICATIONS For over one thousand years the three regions of Tibet were ruled by forty-three successive Tibetan familial kings. Beginning with the first king Nyatri Tsenpo in the second century [BCE] and [finishing with] U Dum Tsenpo in the ninth century [CE]. ​ [During this time], the kingdom of Tibet’s military power and rule became one of Central Asia's most powerful. For this reason, it is included within the three countries of comparable strength: China, Tibet, and Mongolia. Tibet developed its own independent language and grammar from that time and was considered the second Noble Country (India) in all respects to dharma, sciences, and social civilization. ​ In the ninth century Tibet collapsed into a fragmented state and lost its capacity to remain united. It lacked a well-organized political administrative power, and there were only ruling regional chieftains. Drogon Chogyel Pakpa (1235–1280) established a priest-patron relationship with the Great Hor in the 1260s, once again reviving a political power that pervaded Tibet's three regions in their entirety. However, shortly after this period, not only were they unable to protect the borderlands, but Tibet’s reigning party frequently changed over the next three hundred and eighty years with Pakdru, Rinpung, and Tsangpa ruling respectively. For these reasons, [a set of] laws and administrative power could not reach all of Tibet. Due to numerous domestic dissensions, Tibet’s prevailing political power dramatically diminished. ​ From the moment His Holiness, the Great Fifth [Dalai Lama] (1617–1682), founded the Gaden Podrang Government in 1642, the tradition [which acknowledges] the successive incarnations of the Powerful Victor, [the Dalai Lama], as the leaders of the spiritual and political affairs of Tibet was inaugurated. The Tibetan political administration was correspondingly stabilized, Buddhist teachings flourished in a non-sectarian manner, and Tibetan people happily enjoyed a life of freedom. The tradition in which the incarnations of the Powerful Victor, [the Dalai Lama], gradually acquired political-administrative activities upon reaching a suitable age was established. ​ At the end of the nineteenth century and the beginning of the twentieth century, a general secular approach and international foreign relations had not adequately developed. Additionally, not long after the Great Thirteenth [Dalai Lama] had accepted his authority over the political administration, powerful adverse conditions forced him to flee to Mongolia, China, and India. In conjunction with resettling himself in the country [of Tibet], he re-enforced Tibet’s position of power and made a [significant] declaration. In harmony with the observations of the international environment during his recent [forced] journey, he brought about outstanding achievements by exerting himself to create ways that bring comfort to Tibetan people and approaches for firmly establishing a political administration, modern education, and other institutional reforms. The main point is that for nearly four hundred years, Tibet’s political administration, [the Gaden Podrang], has been able to stably govern. ​ In 1949 the Chinese Red Army began their violent invasion of Tibet. In 1950 when the situation in Tibet became critical, His Holiness, the Great and Supreme Fourteenth [Dalai Lama] (1935–) had to [prematurely] accept the responsibilities of the political administration even though he was only sixteen years old. Under the force of the People’s Republic of China, in 1951, Tibet had to sign the so-called Seventeenth Point Agreement. While the government of Tibet tried to abide [by the settlement] for eight years, the Chinese governmental authorities disregarded the articles of the agreement and violently suppressed the Tibetan people. As such, His Holiness, the Great and Supreme Refuge-Protector [the Dalai Lama], and the Cabinet Ministers had to relocate the Tibetan Administration to the Yulgyel Lhuntse District. There they maintained their declaration that the [Chinese government] had pressured them to sign the Seventeen Point Agreement. ​ Immediately upon arriving in exile on 18th April 1959 in the city of Tezpur, India, [His Holiness and the Cabinet Ministers] held a press conference during which they reasserted the declaration that repudiated the Seventeen Point Agreement. All Tibetans in Tibet and diaspora continue to believe and recognize that the legitimate Tibetan Administration is wherever His Holiness [the Dalai Lama], the Great and Supreme Refuge-Proctor, and his Cabinet Ministers reside. ​ Upon the formation of the Tibetan Administration in Exile in India, which was under the leadership of the His Holiness [the Dalai Lama], the Great and Supreme Refuge-Protector granted a legitimate democratic system, which had been his long-held wish. Subsequently, the democratically elected body of the Tibetan Parliament was established in 1960. ​ In 1961 they prepared the constitution's fundamental principles for the future Tibetan [nation] and announced the constitution in 1963. In 1991 His Holiness [the Dalai Lama], the Great Refuge-Protector, converted the Tibetan Parliament into a proper legislative assembly. Accordingly, the eleventh Parliament established the Charter of the Tibetans in Exile, which His Holiness the great [Dalai Lama] approved on 29th June 1991. This transformed the Tibetan Administration in Exile to accord with a modern democratic system possessing a written constitution. ​ In 2001 following the wishes of His Holiness [the Dalai Lama], the Great and Supreme Refuge-Protector, the people directly elected a Prime Minister. This was significant progress in the development of democracy. ​ In the Charter of the Tibetans in Exile there are conditions which establish the successive incarnation of His Holiness [the Dalai Lama], the Refuge Protector, as the director of the government and the leader of the nation. However, His Holiness saw multiple long and short-term objections, necessities, and reasons for the Tibetan people not to rely on a sole person [as the head of the government]. To ultimately develop a democracy from that time onward, on 14th March 2011, His Holiness [the Dalai Lama], the Great and Supreme Refuge-Protector, did not accept the responsibilities of the political and governing administrations. ​ Furthermore, he irrevocably and firmly declared to the [parliamentary] assembly that the leader of the political and governing administrations should be a democratically elected representative. To accomplish this [goal], the framework of the Charter would need to be amended. An appeal was put forward for him to reconsider [his declaration], but he did not accede and returned the request. ​ Moreover, based on the eleventh chapter of the currently existing Charter, His Holiness [the Dalai Lama], the Great Refuge-Protector, gave his permission to amend the Charter and pass his responsibilities over secular affairs to the elected leaders. These leaders’ capacity to serve and be the representatives of all Tibetan people in Tibet and abroad was confirmed on 29th May 2011. ​ ​ Chapter 1 Fundamental Principles Article 1 ​ - Refuge-Protector— The Symbol of Tibet and the Tibetan People The destined deity of Tibet is Avalokiteśvara who is His Holiness the Fourteenth [Dalai Lama], the Victor of the three realms and the Great and Supreme Refuge-Protector. He is the commander of the universe’s peace and the master of all the teachings of the victorious [buddhas] upon the Earth. He is the Refuge-Protector of all Tibetans, the unsurpassable leader, and a guide for moral behaviour. He is the identity of the Tibetan people, the symbol of their unity, and the sovereign spokesperson of all Tibetans. Those conditional factors have been established through the historical events over the centuries and by the culture and aspirations of sovereign Tibetans. Therefore, he intrinsically possesses the responsibilities and the authority enumerated below. ​ 1. He shall give counsel, advice, and encouragement on any matters of the Tibetan people and the procedures of Central Tibetan Administration including the development of the Tibetan peoples’ welfare, thoughts and conduct, the preservation and promotion of Buddhism, culture, and sciences, and the methods that accomplish the main goal of Tibet. ​ 2. Whenever His Holiness [the Dalai Lama], the Great Refuge-Protector, sees the necessity, or upon the request from the leaders, he shall state his judgment concerning the prominent matters of the Tibetan people, society, Buddhism, and politics to the parliament and cabinet as grounds for investigation. 3. For the Central Tibetan Administration and the Tibetan people, he shall meet and discuss with international leaders and various important people. His Holiness shall bestow the title of the representative of His Holiness [the Dalai Lama], the Great and Supreme Refuge-Protector, to the official representatives and specified representatives who have been appointed by the cabinet. (continued) Chapter 4 (continued) Article 28 - His Holiness and the Summoning of the Cabinet Meetings Withdrawn (Continued) Article 31 - Council of Regents Withdrawn ​ Article 32 - Chairman of the Council of Regents Withdrawn ​ Article 33 - Duties and Powers of the Council of Regents Withdrawn ​ Article 34 - Dissolution of the Council of Regents and Removal of Regents Withdrawn ​ Article 35 - Term of Office and Salary of the Council of Regents Withdrawn (continued) Chapter 5 (continued) Article 43 - His Holiness [the Dalai Lama]’s Annual Address and Communications to the Tibetan Parliamentary Assembly Withdrawn ​ Article 44 - Rights of the President and the Admission of Cabinet Ministers in the Sessions of the Tibetan Assembly The President and Cabinet Ministers have the right to take part in the sessions of the parliamentary assembly and the sessions of the standing committees. They have the right to deliver speeches, engage in debate, and propose the agenda. However, they do not possess the right to vote [in the assembly]. (continued) Chapter 6 (continued) ​ Article 68 - Obtaining the Judgement from the Supreme Justice Commission Withdrawn (continued) ​ Article 70 - Office of the Judicial Administration Withdrawn Chapter 8 Electoral Procedures ​ Article 96 - Tibetan Central Election Commission There shall be an independent Tibetan Central Election Commission for the discharge of duties pertaining to the election of the members of the Tibetan Assembly, the Speaker, the Deputy Speaker of the Tibetan Assembly, and the Auditor General as well as any other election responsibilities regarding referendums on major issues involving the interest of Tibetan citizens. ​ Article 97 - Chief Election Commissioner of the Tibetan Central Election Commission, Their Responsibilities and Power ​ 1.a. Whenever the Tibetan Central Election Commission requires a Chief Commissioner due to its vacancy, the Supreme Justice, the Speaker, Deputy Speaker, and the President are to set up a special committee comprised of three people specifically assigned to select candidates. The proposed candidates should be at least double [the vacancy] and voted upon in parliament. Whosesoever wins the majority shall be recognized as the selected Chief Commissioner of the Tibetan Central Election Commission. Otherwise from time-to-time, the cabinet can appoint the necessary members after consulting with the Chief Commissioner of the Tibetan Central Election Commission. ​ 1.b. Whenever there is the need to appoint a Chief Commissioner for the Tibetan Central Election Commission when the parliament is not in session, with more than two-thirds majority, the standing parliament can appoint a Chief Commissioner from amongst the candidates proposed by the aforementioned selection committee. ​ 2.a. Whenever there is the need for an election of the President and the Members of Parliament, two additional Election Commissioners are required in the Tibetan Central Election Commission beginning from the official announcement for commencing the election up until the time of declaring the final results. The Supreme Justice, the Speaker, Deputy Speaker, and the President are to set up a special committee comprised of three people specifically assigned to select candidates. The proposed candidates should be at least double [the vacancy] and voted upon in parliament. Whosesoever wins the majority shall be recognized as the selected additional Election Commissioner of the Tibetan Central Election Commission. Conversely, it is sufficient for the parliamentary assembly to decide [and appoint an additional Election Commissioner] with a majority [vote] as long as the committee mutually supports the chairman of the Public Service Commission and the Tibetan Audit Commission. ​ 2.b. Whenever there is the need to appoint an additional Election Commissioner of the Tibetan Central Election Commission when the parliament is not in session, with more than two-thirds majority, the parliamentary standing committee can appoint an additional Election Commissioner from amongst the candidates proposed by the aforementioned selection committee. ​ 2.c. Before entering into their responsibilities, the Chief Election Commissioner and the two additional Election Commissioners of the Tibetan Central Election Commission must take an oath before the Supreme Justice Commissioner per the main points settled in the law. ​ 3. From the appointment of the additional Election Commissioners of the Tibetan Central Election Commission until the declaration of the final electoral results, all the electoral procedures shall be decided by the Chief Election Commissioner of the Tibetan Central Election Commission and the two additional Electoral Commissioners either through a unanimous or majority decision. The Chief Electoral Commissioner shall be in charge of the committee of the electoral commission. ​ 4. The duties and powers of the Election Commission and framework of their procedures and functions shall be implemented as determined by the parliamentary assembly. ​ 5. Per articles of this charter, the Tibetan Central Election Commission shall formulate the regulations of the general election, which shall be implemented as determined by the parliamentary assembly. ​ 6. The Tibetan Central Election Commission shall investigate and resolve all irregularities or discrepancies involving election procedure. If the decision made by the commission is disapproved, the matter may not be brought before any other Justice Commission except the Supreme Justice Commission. ​ 7. Any irregularities or discrepancies involving election procedure in separate Tibetan settlements may be investigated and resolved by the Local Election Commission. If the decision made by the Local Election Commission is disapproved, the matter may be brought before the Tibetan Central Election Commission. If the matter remains unresolved, the matter may be referred to the Supreme Justice Commission. ​ Article 98 - Salary of the Chief Commissioner of the Tibetan Central Election Commission (continued) ​ 3. If only one person is acting as the Chief Election Commissioner and the additional Election Commissioner, then there is no need to determine a separate salary, allowances, pension, and other privileges. If another person is appointed in addition, the salary, allowances, and other privileges are comparable to the Chief Commissioner’s other than the pension. ​ Article 99 - Term of the Chief Commissioner of the Tibetan Central Election Commission ​ 1. The term of the Chief Commissioner shall be [set to] five years unless a resolution calling for the removal of the Chief Commissioner of the Tibetan Central Election Commission is approved by more than two-thirds majority of the parliamentary assembly, or the term of the Chief Commissioner shall be [annulled] upon reaching the age of sixty-five, whichever the case may be. (continued) Chapter 9 (continued) ​ Article 101 - Composition of the Public Service Commission ​ 1. The Public Service Commission must function with a Chairperson and two to four Committee Members. Whenever there is a vacancy, the Supreme Justice, the Speaker, Deputy Speaker, and the President set-up a special committee comprised of three people specifically assigned to select candidates. The proposed candidates should be at least double [the vacancy] and voted upon in parliament. Whosoever wins the majority shall be recognized as the selected Chairperson or a Committee Person of the Public Service Commission. ​ 2. Whenever there is the need to appoint a Chairperson or Committee Member for the Public Service Commission when the parliament is not in session, with more than two-thirds majority, the standing parliament can appoint a new Chairperson or Committee Member from amongst the candidates proposed by the aforementioned selection committee. ​ 3. Before entering into their responsibilities, the Chairperson or Committee Member of the Public Service Commission must take an oath before the Supreme Justice Commissioner per the main points settled in the law. (continued) ​ Article 103 - Rules of the Procedures and Functions of the Public Service Commission The formulated framework of procedures of the Public Service Commission shall be implemented as determined by the parliamentary assembly. (continued) Chapter 10 (continued) ​ Article 107 - Composition of the Tibetan Audit Commission ​ 1.a. Whenever the Tibetan Audit Commission requires an Auditor General due to its vacancy, the Supreme Justice, the Speaker, Deputy Speaker, and the President are to set up a special committee comprised of three people specifically assigned to select candidates. The proposed candidates should be at least double [the vacancy] and voted upon in parliament. Whosoever wins the majority shall be recognized as selected Auditor General of the Tibetan Audit Commission. ​ 1.b. Whenever there is the need to appoint an Auditor General of the Tibetan Audit Commission when the parliament is not in session, with more than two-thirds majority, the standing parliament can appoint an Auditor General from amongst the candidates proposed by the aforementioned selection committee. ​ 2. Before entering into their responsibilities, the Auditor General of the Tibetan Audit Commission must take an oath before the Supreme Justice Commissioner per the main points settled in the law. (continued) Chapter 11 (continued) ​ Article 112 - Referendum Withdrawn ​ Article 113 - Transitional Provisions Withdrawn ​ Article 114 - Infrastructural Reorganisation Withdrawn (continued) Appendix No 1. A - Oaths for the Duties of the President and the Cabinet Ministers ​ President: ​ Since I, ( name ), have been elected as the President of the Tibetan Administration, with faith and trust in the Charter of the Tibetans in Exile, I will fulfil all duties and obligations of the President in accordance with the fundamental principles of the charter. I will serve to the best of my ability with sincerity and pure intentions devoid of self-centred partiality, apprehension, and favouritism. ​ Cabinet Minister: ​ Since I, ( name ), have been elected as a Cabinet Ministers of the Tibetan Administration, with faith and trust in the Charter of the Tibetans in Exile, I will fulfil all duties and obligations of a Cabinet Ministers in accordance with the fundamental principles of the charter. I will serve to the best of my ability with sincerity and pure intentions devoid of self-centred partiality, apprehension, and favouritism. ​ I make this firm oath with the Three Jewels as my witness. Or I solemnly swear.​ ​ Appendix No 1. B - Oaths of Confidentiality ​ President: ​ I, ( name ), will never directly or indirectly disclose to anyone the confidential matters related to the duties of the President unless the government has decided to make an announcement for the interest of Tibet and the Tibetan people. ​ Cabinet Minister: ​ I, ( name ), will never directly or indirectly disclose to anyone the confidential matters related to the duties of the Cabinet Ministers unless the government has decided to announce them for the interest of Tibet and the Tibetan people. ​ I make this firm oath with the Three Jewels as my witness. Or I solemnly swear. ​ ​ Appendix No 2 - Oaths for the Duties of the Members of Parliament ​ Since I, ( name ), have been elected as a member of the (XX) Tibetan Parliament, with faith and trust in the Charter of the Tibetans in Exile, I will fulfil all duties and obligations of the members of the parliament in accordance with the fundamental principles of the charter. I will serve to the best of my ability with sincerity and pure intentions devoid of self-centred partiality, apprehension, and favouritism. ​ I make this firm oath with the Three Jewels as my witness. Or I solemnly swear. ​ ​ Appendix No 3 - Oaths for the Duties of the Speaker and Deputy Speaker ​ Speaker: ​ Since I, ( name ), have been elected as the Speaker of the Tibetan Parliament, with faith and trust in the Charter of the Tibetans in Exile, I will fulfil all duties and obligations of the Speaker in accordance with the fundamental principles of the charter. I will serve to the best of my ability with sincerity and pure intentions devoid of self-centred partiality, apprehension, and favouritism. ​ Deputy Speaker: ​ Since I, ( name ), have been elected as the Deputy Speaker of the Tibetan Parliament, with faith and trust in the Charter of the Tibetans in Exile, I will fulfil all duties and obligations of the Deputy Speaker in accordance with the fundamental principles of the charter. I will serve to the best of my ability with sincerity and pure intentions devoid of self-centred partiality, apprehension, and favouritism. ​ I make this firm oath with the Three Jewels as my witness. Or I solemnly swear. ​ Appendix No 4​ - Oaths for the Duties of the Supreme Justice Commissioner and the Members of the Justice Commission ​ Supreme Justice Commissioner: ​ Since I, ( name ), have been elected as the Supreme Justice Commissioner of the Central Tibetan Administration, with faith and trust in the Charter of the Tibetans in Exile, I will fulfil all duties and obligations of Supreme Justice Commissioner in accordance with the fundamental principles of the charter. I will serve to the best of my ability and wise discernment with sincerity and pure intentions devoid of self-centred partiality, apprehension, and favouritism. ​ Members of the Justice Commission: ​ Since I, ( name ), have been elected as a member of the Justice Commission of the Central Tibetan Administration, with faith and trust in the Charter of the Tibetans in Exile, I will fulfil all duties and obligations of a member of the Justice Commission in accordance with the fundamental principles of the charter. I will serve to the best of my ability and wise discernment with sincerity and pure intentions devoid of self-centred partiality, apprehension, and favouritism. ​ I make this firm oath with the Three Jewels as my witness. Or I solemnly swear. ​ Appendix No 5 - Oaths for the Duties of the Chief Election Commissioner and the Additional Commissioners ​ Chief Election Commissioner: ​ Since I, ( name ), have been elected as the Chief Election Commissioner of the Tibetan Central Election Commission, with faith and trust in the Charter of the Tibetans in Exile, I will fulfil all duties and obligations of Chief Election Commissioner of the Tibetan Central Election Commission in accordance with the fundamental principles of the charter. I will serve to the best of my ability with sincerity and pure intentions devoid of self-centred partiality, apprehension, and favouritism. ​ Additional Election Commissioner: ​ Since I, ( name ), have been elected as an additional Election Commissioner of the Tibetan Central Election Commission, with faith and trust in the Charter of the Tibetans in Exile, I will fulfil all duties and obligations of an additional Election Commissioner of the Tibetan Central Election Commission in accordance with the fundamental principles of the charter. I will serve to the best of my ability with sincerity and pure intentions devoid of self-centred partiality, apprehension, and favouritism. ​ I make this firm oath with the Three Jewels as my witness. Or I solemnly swear. ​ Appendix No 6​ - Oaths for the Duties of the Chairperson and Committee Members of the Public Service Commission ​ Chairperson: ​ Since I, ( name ), have been elected as the Chairperson of the Public Service Commission, with faith and trust in the Charter of the Tibetans in Exile, I will fulfil all duties and obligations of the Chairperson of the Public Service Commission in accordance with the fundamental principles of the charter. I will serve to the best of my ability with sincerity and pure intentions devoid of self-centred partiality, apprehension, and favouritism. ​ Committee Member: ​ Since I, ( name ), have been elected as a Committee Member of the Public Service Commission, with faith and trust in the Charter of the Tibetans in Exile, I will fulfil all duties and obligations of a committee member of the Public Service Commission in accordance with the fundamental principles of the charter. I will serve to the best of my ability with sincerity and pure intentions devoid of self-centred partiality, apprehension, and favouritism. ​ I make this firm oath with the Three Jewels as my witness. Or I solemnly swear. ​ Appendix No 7 - Oaths for the Duties of the Auditor General of the Tibetan Audit Commission ​ Since I, ( name ), have been elected as the Auditor General of the Tibetan Administration, with faith and trust in the Charter of the Tibetans in Exile, I will fulfil all duties and obligations of the Auditor General in accordance with the fundamental principles of the charter. I will serve to the best of my ability and wise discernment with sincerity and pure intentions devoid of self-centred partiality, apprehension, favouritism. ​ I make this firm oath with the Three Jewels as my witness. Or I solemnly swear. ​ The above charter contains all the amendments made up until 6th February 2020. None NOTES BIBLIOGRAPHY See Link Above COLOPHON None The Charter of the Tibetans In Exile Abstract A translation of pertinent and interesting sections of the Tibetan Charter, a document setting out the organisation structure of its government. This translation is purely for a historical presentation. LINK DOWNLOAD TRANSLATION VIEW TRANSLATION AUTHOR Various TRADITION No Affiliation INCARNATION LINE None HISTORICAL PERIOD 20th Century 21st Century TEACHERS None TRANSLATOR Tib Shelf INSTITUTIONS Government STUDENTS - The Charter of the Tibetans In Exile Alongside our own publications, Tib Shelf peer reviews and publishes the works of aspiring and established Tibetologists. If you would like to publish with us or request our translation services, please get in touch , our team would be pleased to help. TIB SHELF Contact ​ 40 Okehampton London NW10 3ER ​ shelves@tibshelf.org +44 (0) 203 983 7265 Follow Us ​ ​ ​ ​ ​ Instagram Facebook TIB SHELF SUBMIT A TRANSLATION SUBSCRIBE ALL PUBLICATIONS BIOGRAPHICAL GOVERNMENTAL MISCELLANEOUS CONTEMPORARY INSTITUTIONAL BUDDHIST

Waterfall of Youth ‘Waterfall of Youth’, written in 1983, is a free-verse poem written in Tibetan. The form of the poem is that of a waterfall. As you read down the page, you can see the sometimes gentle, sometimes violent flow as the waterfall of youth visually cascades down the page. The cadence of the lines is also reminiscent of the flow of a waterfall or the current of a river. Döndrup Gyal Contemporary Translated Works Author & Poet Döndrup Gyal is considered the first modern Tibetan poet breaking through traditional Tibetan formalist elements. He is widely regarded in Tibet as the founder of Modern Tibetan Poetry. An accomplished scholar, writer, poet, and patriot, he passed away in 1985 when he was only 32. Döndrup Gyal 1953–1985 BDRC P5110 TREASURY OF LIVES ALL PUBLICATIONS BIOGRAPHICAL GOVERNMENTAL MISCELLANEOUS CONTEMPORARY INSTITUTIONAL BUDDHIST

RETURN TO ALL PUBLICATIONS ༈ ནམ་མཁར་རྒྱུ་བའི་སྙིང་སྡུག་མ། My Beloved in the Sky ​ ད་རང་མཚན་མོར་སྐར་མའི་ཐོག་ལངས་ཏེ།། ས་ཡི་གོ་ལར་བལྟས་ན་ཐག་རིང་བས།། ང་ཡི་སྡོད་ཁང་རིག་རྒྱུ་མ་རེད་མོད།། རྒྱང་རིང་རྒྱང་རིང་ཞིག་ན་འོད་ཐིག་ཅིག ། གཡོ་ཙམ་གཡོ་ཙམ་བྱེད་པ་མཐོང་ངེས་ཡིན།། ​ You stand atop the midnight stars Glancing out at the earth from afar. You may not see me in my room, Yet I sure see you, glittering, A single dot of light far, far away. དེ་ནི་ང་ཡི་ཁང་བའི་སྒེའུ་ཁུང་ཡིན།། སྐབས་དེར་ང་རང་གདན་སྟེང་གན་རྐྱལ་བསྡད།། རྣ་ཉན་རྣ་ནང་བཙུགས་ནས་གླུ་གཞས་མཉན།། གླུ་དེའི་གླུ་ཚིག་སྙན་རྒྱུ་མེད་ན་ཡང་།། དབྱངས་ནི་སྟོང་གསུམ་འོད་ཀྱིས་ཁྱབ་པ་ལྟར།། བཤད་ཀྱང་བཤད་མི་ཤེས་པའི་བྲོ་བ་སྟེར།། ​ That right there is the window to my room. In this moment, I’m lying on a cushion With earbuds in and listening to a song. The lyrics don't do much for me but the melody Seems to fill the whole universe with light, Giving me a feeling that defies description. ཁྱོད་ཀྱིས་ལོ་ཟླ་མང་པོ་མང་པོའི་རིང་།། སྐར་མ་མང་པོ་མང་པོའི་སྟེང་འཕུར་ནས།། ས་ཡི་གོ་ལའི་ང་ལ་བྱ་ར་བྱེད།། གནས་འདིར་ཁངས་ཆར་འབབ་ཅིང་རླུང་ལྡང་དུས།། ཁྱོད་ཀྱིས་མཐོང་བའི་འོད་ཐིག་མག་མོག་ཡིན།། མག་མོག་དེ་ཡང་ཁྱོད་ཀྱིས་ང་རུ་བསྒོམས།། དེ་ལྟར་ང་ནི་ས་ཆེན་ཐོག་བསྡད་ནས།། ཁྱོད་ཀྱི་ཕྱོགས་སུ་འོད་བརྡ་ཙམ་ཞིག་བརྒྱབ།། ​ For years on years and months on months You’ve flown past countless untold stars Standing guard over me here on earth. Whenever we have storms of snow and wind, There’s a dot you see, fuzzy and blurred. You focus on that blur, imagining it’s me. And I stand atop this vast and barren earth, Sending out signals of light in your direction. ཁྱོད་ནི་བར་སྣང་ཁམས་ཀྱི་སྐར་ཕྲན་སྟེང་།། བསྒོངས་ནས་འོད་ཐིག་ཙམ་དེ་མིག་གིས་འཚོས།། ཞག་ཅིག་ཁྱོད་ཀྱི་རྒྱང་གི་འོད་ཐིག་དེ།། མེད་པར་གྱུར་ཏེ་སླར་ཡང་མཐོང་མ་གྱུར།། དེ་ནི་ང་རང་ཤིན་ཏུ་རྒས་གྱུར་ཏེ།། ཚེ་ཡི་འཕེན་པ་གློ་བུར་བཏང་བས་ཡིན།། དེ་ནས་བཟུང་སྟེ་ཁྱོད་ཀྱང་སྐར་མའི་སྟེང་།། ལ་ལས་ཡོད་ཟེར་ལ་ལས་མེད་ཟེར་ཏོ།། ​ Atop a tiny star in the vastness of space You curl into a ball and search for the light. One night, the distant ball of light Disappears and is never seen again— I had become old and decrepit And suddenly cast off this life. From then on, some say you still sit there Amongst the stars. Yet some do not. 2nd April 2017 ​ སྙན་ངག་སྐ་རགས་ཀྱི་མདུད་ཁ་ཞེས་བྱ་བ། A Knot in the Belt: A Poem མེ་ཏོག་སོས་པ་འདབ་མ་གཡེལ་བ་ལ།། ཞོགས་པའི་ཟིལ་ཆུས་བརྒྱན་པ་ནང་བཞིན་གྱི།། ཁྱེད་ཀྱི་མཆུ་སྒྲོས་འདི་ནི་བིམ་པའམ།། ཞིམ་པའི་ཞོའམ་སྦྲང་ངམ་བུར་རམ་ཅི།། ​ What could be these lips of yours Moist flowers, curvy petals laden with dew? Perhaps bimba fruit or yet still Sweet curd? Honey? Molasses? ཡིད་འོང་སྣ་དེའི་འོག་གི་ཁ་ལ་ལྟོས།། དམར་ཞིང་སྣུམ་ལ་ཆུང་ཞིང་གཡེལ་བར་ལྟོས།། ཁ་དེ་གདངས་ནས་སོ་ཞིག་བཏབ་གྱུར་ན།། བྲང་ལ་རྨ་ཁ་བཏོད་ཀྱང་འགྱོད་པ་ཅི།། ​ Look at that mouth, below a nose so charming. Look! How rosy and glowing, petite and free you are. Even if your mouth opened to sink its teeth into me I’d have not the slightest regret at a wounded chest. མོ་ནི་ང་ཡི་གཡང་དཀར་ལུག་ཁྱུ་ཡིན།། ང་ནི་ལུག་མཐའི་ཁྱི་རྒན་ནག་ལྡང་ཡིན།། ང་ཡིས་སྐྱག་པ་ཟ་ཞོར་ལུག་ཁྱུ་བསྲུངས།། ང་ཡིས་རྔ་མ་གཡུག་ཞོར་ལུག་ཁྱུ་བསྲུངས།། ​ She is my flock of sheep, prosperous, pure and white. I'm but an old black dog standing watch by their side. I eat shit, all the while guarding the flock. I wag my tail, all the while guarding the flock. མོ་ཡི་ལག་པས་ང་ཡི་རྣ་འབྱོག་གཉིས།། ཚ་རག་བར་དུ་འཐེན་ཏེ་མོའི་ཕན་ནས།། བུ་མོ་གཞན་པ་བཙལ་ན་མི་ཆོག་ཅེས།། བསྒག་ཀྱང“ཡ་ཡ་ཡ”ཞེས་ཁས་ལེན་ནོ།། ​ With her hand, she grabs my ears Pulling them until they sting. “Don't you look for other girls now!” I manage to promise, “Ya ya okay...” སངས་རྒྱས་སྟོང་ལ་ཅི་མི་སྙམ་པ་དང་།། མཁས་གྲུབ་འབུམ་ལ་དཔུང་ཐུག་རྒྱག་པ་ངས།། དེ་རིང་ནག་མོ་གཅིག་ལ་ཕྱག་དགུ་བཙལ།། ཁོ་མོའི་རྐང་བ་བཀྲུས་ནས་རྐང་ཆུ་འཐུངས།། ​ I have turned a blind eye to thousands of buddhas And I have come head to head with millions of scholars. But today I bow down nine times to this woman. I wash her feet and then drink the water too. ཞེས་པ་འདི་དྲ་ལམ་དུ་གཞས་མ་དབང་སྒྲོན་མཚོ་ལགས་ཀྱིས་སྤེལ་བའི་ཁོ་མོ་རང་གི་པར་འགའི་གཤམ་ལ་ངས་ཚིག་གཅིག་བྲིས་པ་ལ། དྲ་འབུ་ལ་ལས་ཁྱོད་རང་མོ་ལ་དགའ་འམ་སོགས་འདྲི་མི་དགོས་པ་མང་པོ་དྲིས་བྱུང་བས་ཁོ་བོ་ཉམས་འུར་ཏེ་ཁད་ཀྱིས་བྲིས་པ་ལགས། This poem was written after I made a one-word comment under some pictures that the Tibetan singer Wangdron Tso shared of herself. Other netizens asked a lot of unnecessary questions like "are you in love with her" and such things, so I felt that I should take my time and write this. Excited, I set about writing this poem. ​ ༈ ཁང་བ་གཅིག་ནང་ཡོད་ཀྱང་ངོ་མི་ཐུག་པ། We'll Never Meet, Even in the Same Building ​ རང་འགྲོ་ལྕགས་སྐས་གཉིས་པོ་བཤིབས་ནས་ནི།། མི་ཚོགས་ཁུར་ནས་སྟེང་འོག་འཐེན་བཞིན་བརྒྱུགས།། ང་ནི་ལྕགས་སྐས་གཡོན་སྟེང་ཡར་ལ་འཁུར།། ཁྱོད་ནི་ལྕགས་སྐས་གཡས་སྟེང་མར་ལ་འདྲུད།། ​ Two escalators ride side by side, Carrying the crowds up and down. The escalator on the left lifts me up Just as the right one shoots you down. ཁོ་བོ་གློ་བུར་ཁྱོད་ལ་དགའ་དྲགས་བྱུང་།། ཆགས་སྲེད་ཙམ་མིན་སེམས་ཀྱི་གཏིང་ནས་འཁོལ།། གསལ་པོར་བཤད་ཐབས་མེད་པའི་ཚོར་བ་ཞིག ། རང་དགར་སྙིང་ཁ་ལྡིང་ཞིང་མིག་ཆུ་བརྡོལ།། ​ Right then, I'm overcome with intense love— Not simple lust but a stirring deep in my heart. A particular feeling I can't quite place. My heart races. Tears erupt! ཁྱོད་ཀྱི་ངོ་མདངས་བལྟས་ན་ཁྱོད་ཀྱང་ནི།། ཚེ་འདས་ཕ་མར་ཐུག་ལྟར་དུངས་ཟིན་ཤེས།། ཀི་རིང་བཏབ་ནས་འབོད་རྒྱུར་ངོ་ཡང་ཚ།། ཁྱོད་སར་ལྡིང་ན་ང་རང་འཆི་རྒྱུར་ཟད།། ​ And judging from your face, it is clear You feel as strongly for me as your late parents. If I called out with a ki-hi-hi, it'd only embarrass you And if I jumped down at you, it might even kill me. ཁོ་བོ་སྐད་ཅིག་ཉིད་ལ་ལྔ་ཐོག་བསྐྱལ།། ཁྱོད་ཀྱང་སྡོད་དབང་མེད་པར་བཞི་ཐོག་འཕངས།། ང་རང་ལྕགས་སྐས་བརྗེས་ནས་བཞི་ཐོག་བབས།། ཁྱོད་ནི་གར་སོང་མི་ཤེས་བཙལ་མི་རྙེད།། ​ In an instant, I've reached the fifth floor And you, unwillingly, the fourth. I switch escalators and head to the fourth. No idea where you went, I search to no avail. ཁྲིགས་ཁྲིགས་མེད་ན་ཁྱོད་ཀྱང་ང་བཞིན་དུ།། ལྔ་ཐོག་བརྒྱུགས་ནས་ང་རང་བཙལ་ཡོད་སྲིད།། འུ་གཉིས་ཕན་ཚུན་མིང་ཡང་མི་ཤེས་ན།། ཁ་པར་ལ་སོགས་ཤེས་ཐབས་ག་ལ་ཡོད།། ​ In all likelihood you're just like me Racing around the fifth floor after me. Given we don't even know each other's names Forget about phoning or other forms of contact. ཁྱོད་རང་བརྒྱད་ཐོག་ཡོད་དུས་ང་དགུ་ཐོག ། ང་རང་དྲུག་ཐོག་ཡོད་དུས་ཁྱོད་བཞི་ཐོག ། དེ་ལྟར་འཛོལ་ནས་འཕྲད་རྒྱུ་མེད་པ་འདྲ།། ངེད་གཉིས་མི་ཚེ་གང་བོར་ཁང་ཆེན་འདིའི།། ནང་ན་ཡོད་ཀྱང་ཕན་ཚུན་མི་ཐུག་འདྲ།། ​ You're now on the eighth and I the ninth. When I’m on the sixth you're back on the fourth! With all this chaos it seems we'll never meet. We may spend our whole lives in this building, But it seems like we’ll never meet. 5th May 2017 BIBLIOGRAPHY Poetry by Sengdor Abstract Sengdor follows in the footsteps of Tibetan blogging. He presents poems about a different subject matter and the three chosen here, as translated by Lowell Cook. BDRC LINK W26033 DOWNLOAD TRANSLATION VIEW TRANSLATION AUTHOR Sengdor TRADITION Not Applicable INCARNATION LINE Not Applicable HISTORICAL PERIOD 20th Century 21st Century TEACHERS Not Applicable TRANSLATOR Lowell Cook INSTITUTIONS Not Applicable STUDENTS Not Applicable Poetry by Sengdor Alongside our own publications, Tib Shelf peer reviews and publishes the works of aspiring and established Tibetologists. If you would like to publish with us or request our translation services, please get in touch , our team would be pleased to help. TIB SHELF Contact ​ 40 Okehampton London NW10 3ER ​ shelves@tibshelf.org +44 (0) 203 983 7265 Follow Us ​ Subscribe ​ Instagram Facebook ​ Support Us ​ TIB SHELF SUBMIT A TRANSLATION SUBSCRIBE ALL PUBLICATIONS BIOGRAPHICAL GOVERNMENTAL MISCELLANEOUS CONTEMPORARY INSTITUTIONAL BUDDHIST

RETURN TO ALL PUBLICATIONS I offer this at the feet of the incomparable glorious protector of the doctrine and beings, the venerable lord and excellent being, Hotoktu Rinpoche.[1 ] ​ In these exceedingly virtuous times, I [hope] your supreme body, the singular eddy flowing from the pure conduct of your primordial and immense resolve to attain enlightenment and the source of precious jewels, is entirely brilliant. ​ Moreover, the garland of your incomparable, marvellous deeds brings about the benefit and welfare of the teachings and beings in an all-pervasive manner, as if it is rising to the summit of existence. We are grateful for your loving care! I am also well, both mentally and physically. We humbly request that the precious emanation of the supreme protector, [the Paṇchen Lama], take up all the lifestyles of previous reincarnations and diligently engage in studying and conducting deeds beneficial for religious and secular matters. ​ The main point of this letter is connected with an enquiry made by the head personal attendant Nomin Han .[2 ] Here, we have made good preparations for the long-life offering to the refuge protectors, victorious lords, father and son (the Paṇchen Lama and the Dalai Lama) and to serve and venerate the sangha. However, it has not been possible to obtain permission to do this in the last three years. Hence, [the Panchen Lama], like a thirsty person desires water, very much wishes to visit you. ​ However, in addition to his old age, recently, from the beginning of the second month, he has developed an illness that is combined with phlegm, blood pressure, and bo disease.[3 ] It is increasingly worsening. Not only that, but the divination that was conducted last year indicated that the obstacles of his sixty-second year would be significant. This divination also indicated that there would be a slightly greater obstacle on the way. Subsequently, we do not have the hope that he will recover for a while or for you both to come together. ​ At this time, the treasurer, master, and servants were specially delegated to offer gifts without delay to everyone, especially the government, in reciprocity with the gifts received. Apart from that, we have no choice but to take leave for a few years until his health is completely restored. ​ Also, as the head personal attendant himself has [already] sent a separate detailed letter requesting permission to serve you, the Excellent Protector, when you come to Tibet, if you are definitely going to come, I hope his request will be answered with a positive result. Please keep us informed of your visit and, as per your wishes, we can choose and appoint suitable and new personal attendants. Please keep [these words] in the deep expanse of your mind. ​ In the future, for the excellent benefit of the doctrine and beings, please spontaneously establish your precious feet in the everlasting nature. Moreover, may your enlightened resolve and beneficial activities be even better than before, and from that state, may you also keep your compassionate deeds uninterrupted like the Ganges river. I send this request and my regards along with a pair of ceremonial scarfs.[4 ] ​ Sent on an auspicious date. [1] If the letter is from the secretary of the Ninth Paṇchen Lama, then Hotoktu Rinpoche is khal kha rje btsun dam pa 08 ngag dbang blo bzang chos kyi nyi ma, or rje btsun dam pa ho thog thu rin po che, 1870/1871–1923/1924, BDRC P4945 [2] byabs khrus mkhan po no min han [3] 'bo nad [4] lha rdzas Photo Credit: Wikipedia ​ Published: September 2021 NOTES BIBLIOGRAPHY paN chen bla ma 09 thub bstan chos kyi nyi ma (purported). Date unknown. Private Collection. London: Tib Shelf W003 COLOPHON None A Letter to Hotoktu Rinpoche Abstract This letter is purportedly from the secretary of the Ninth Paṇchen Lama to Hotoktu Rinpoche. It was purchased and is now conserved in a private collection in France. The means of the initial acquisition is unknown. We are happy to receive any information concerning this letter. Tib Shelf W003 DOWNLOAD TRANSLATION VIEW TRANSLATION AUTHORS The Secretary of The Ninth Paṇchen Lama, Tubten Chökyi Nyima TRADITION Geluk INCARNATION LINE Paṇchen Lama HISTORICAL PERIOD 19th Century 20th Century TEACHERS The Thirteenth Dalai Lama, Tubten Gyatso Ngawang Tsültrim Dönden Tenzin Wanggyal TRANSLATOR Rachael Griffiths Tib Shelf INSTITUTIONS Tashilhünpo Monastery ​ STUDENTS Pema Chok Palsangpo The Fifth Jamyang Shepa, Lobsang Jamyang Yeshé Tenpé Gyaltsen Jigmé Trinlé Gyatso Lobsang Lungtok Jikmé Tenpé Gyaltsen Ngawang Tsültrim Dönden Jigmé Tenpé Gyaltsen The Fifth Maṇipa, Lobsang Chöpel Gyatso A Letter to Hotoktu Rinpoche Alongside our own publications, Tib Shelf peer reviews and publishes the works of aspiring and established Tibetologists. If you would like to publish with us or request our translation services, please get in touch , our team would be pleased to help. Tib Shelf has been accredited by the British library with the International Standard Serial Number - ISSN 2754-1495 TIB SHELF Contact ​ 40 Okehampton London NW10 3ER ​ shelves@tibshelf.org +44 (0) 203 983 7265 Follow Us ​ Subscribe ​ Instagram Facebook ​ Support Us TIB SHELF SUBMIT A TRANSLATION SUBSCRIBE ALL PUBLICATIONS BIOGRAPHICAL GOVERNMENTAL MISCELLANEOUS CONTEMPORARY INSTITUTIONAL BUDDHIST

Alongside our own publications, Tib Shelf peer reviews and publishes the works of aspiring and established Tibetologists. If you would like to publish with us or request our translation services, please get in touch , our team would be pleased to help. TIB SHELF Contact ​ 40 Okehampton London NW10 3ER ​ shelves@tibshelf.org +44 (0) 203 983 7265 Follow Us ​ Subscribe ​ Instagram Facebook ​ Support Us RETURN TO ALL PUBLICATIONS Emaho! One such as I, the Lake-Born Padmasambhava, meandered throughout India like a river for 3028 [years] and stayed in the region of U in central Tibet for 111 years. In Chamara,[ 1 ] the country of the rakshasa demons, I led the red-faced [cannibals] to the Dharma. I established all beings in happiness. ​ Even still, forty eons in the future, famine, and poverty will arise from desire, proliferating war will arise from hatred, different forms of pestilence will arise from delusion, and various torments will arise from the three poisons in equal measure. At that time, sentient beings will have no opportunities for happiness, and the Turkish armies will invade every direction. Alas! What a surging wave of misery! Although it might be possible to escape to the sixteen greater and lesser hidden lands, due to the power of negative karma, very few will escape. The wealthy will be caught by the noose of avarice, and those who have heirs will deceive one other. The elderly will lose the will to travel, children will be unable to find the path, and animals will just up and die. Such is the ripening of negative karma for beings without refuge! ​ As a sign of the ripening of such karma for beings devoid of a protection, there will also be these outer, inner, and secret bad omens: sudden avalanches will occur on Mt. Kailash, lightning and hail will destroy the region of Ngari, earthquakes will destroy the borderlands of Tibet and China, heretical doctrines will multiply in Nepal, and samaya-breakers, maras, and elemental spirits will overrun U and Tsang. ​ In the region of Dokham, destructive wildfires will burn alive tens of thousands of sentient beings, causing [the survivors] to wander the scorched earth. There will be many mad dogs and crazed people in the lands of Jar, Dak, and Nyal. Suffering and pestilence will blanket Drak, Long, and Nyang. Many multifarious maladies will steam forth from the mouths of the people of Hor and Mongolia. The majority will die as medicine will prove ineffective. Provocations and elemental spirits from the east, wild men, predatory animals, and barbarians from the south, poisonous commerce of warfare from the west, and Hor, Mongols, and Turks from the north—all these will spread! Countless bolts of lightning as well as hailstones and meteorites will descend from the vast sky. Multiple earthquakes will shake the ground. Bright stars and white lights will appear over and over again, and the red light of the god of fire will fill the sky. ​ Orchards and crops will be blighted and bear no fruit. Due to famine, generations of families will repeatedly face ruin. Rain will fall sporadically, and there will be great depressions and caverns in the earth. The ground will collapse, rock faces will subside, rivers will overflow, and there will be many wildfires. When all these things occur, the signs of illness will arise: people will be physically stunted and possess a great desire for destructive actions. They will debauch themselves as much as possible. All of this will appear like the rising of a storm. At that time, various kinds of [cultural] ornamentation and weaponry will spread, there will be a great trend of new people, new languages, and new fashion. The jewellery and attire of the borderlands will spread into the centre of the country, while the appearance of the ordained living in the centre of the country will disperse to the borderlands. ​ At that time, the appearance of both sutra and mantra practitioners will be in disarray, new doctrines will arise like a whirling blizzard, and unusual treatises will pervade the land. Confidence in the Mahayana will fade in the face of individual fabrications of sophistry. Demonic emanations appearing in the guise of dharmic practitioners will become ubiquitous while individuals who attain accomplishment will be as rare as stars in broad daylight. At that time, most beings will be under the power of Mara. Towns will be lawless like a mala with a broken cord. There will be no compensation for murder or maiming [a member]. Wicked individuals will win arguments, and robbery and stealing will be rife. What spiritual friends there are will have short lives, the meaning of meditation will go unlearned, and people will learn to be competitive in arts and technology.[ 2 ] Some people, seeking to destroy their delusion, will eat human flesh and solely devote themselves to the misguided conduct of depriving beings of their lives. ​ At that time, an emanation of Gyalwa Chokyang (8th cent.)[ 3 ] will be born on the north-east border and will gain widespread fame. All who hear of him will be led to Sukhavati (Dewachen), by the very same [emanation] Vajradharmadhatu. ​ The teachings will be confused [as the perplexed people] won’t understand the [correct] ordering of them. Internally the people will be in disarray, and externally they will [appear] Chinese. These will be the secret signs of their appearance. At that time, all the countryside will be in complete turmoil! All men and women, lay and ordained, and livestock will be distraught! Even the eight classes of gods and demons, the non-humans, will be upset. As there will be external fighting, internally the mind will be conflicted! The channels and winds will be muddled, as if one had drunk poison, and people will lack self-confidence. This is definitely the magical ploys of demons. After that, there will be an emanation of Nine Gonpo demon brothers, bearing the name Duk Lung because of whom a singular act harmful to the whole of Tibet will arise. ​ For these reasons there exist the sixteen great hidden lands. Concerning the great place Pemoko[ 4 ] : east of Samye there is a valley called Dakpo, and if you follow the river, there is a valley that resembles a prone scorpion. Atop the tip of the tail sits a site called Gyala, which is the extraordinary supreme sacred site of Yama, Lord of Death. From there you can continue to follow the river, or, alternately, going towards Kukar pass is also acceptable, where there is the great charnel ground, Tsenmo Mebar. In the east, it is similar to a gathering of wildlife with a base [shaped] like upward climbing scales. Behind there is a mountain in the shape of an open flower, resembling a brandished weapon. About seven furlongs away is a place where the gods and [ravenous] rakshasas gather. There are many large and small border stones, and then the four doors to the sacred site. ​ At Drangtsi Drak, perform a hundred feast offerings, make smoke offerings, and declare the power of the words of truth. Then there is the so-called Ziknang Drak, which reveals the reflection of all who gaze upon it. Then there is a great eddy in the river and a large tree about two arm spans in width, with a fragrance like incense and a pungent flavour. You will be able to make a bridge by felling it. There are many such big trees, so sharpen your tools. There is a stone stupa as big as Mt. Meru then, there is a place called Rabtroling. All visions that are seen will appear as if they are real. There are [also] many stone crossings. Then you will arrive at Namdak Jatson Ling, a place which appears to be endowed with the eight auspicious signs[ 5 ] and the eight articles.[ 6 ] The smell of incense billows everywhere and the streams murmur with the sound of the rulu [mantra]. This is a place where meditative concentration arises spontaneously. ​ Then there is a small mountain pass called Jokpama, where the path has the shape of the syllable bhyo , the earth has an eight-petalled lotus, and there is an eight-spoked wheel in the sky. The surroundings feature the eight auspicious symbols and the eight auspicious articles. To the east of the place called Gumik Lingtse is Namdak Kopa as well as Melong Kochung, to the south is Palden Kopa as well as Yonten Kochung, to the west is Pemo Kopa as well as Pemo Kochung, to the north is Lerab Kopa as well as Drakpo Kochung, and in the centre is Taye Kopa. The area of the Five Kochen is one hundred and eighty furlongs, and the Four Kochung extend for thirty-five furlongs. The perimeter is surrounded by snow and rock, and a rain of flowers falls continuously from the sky. When the seasons change, if one flees the four places—China, Jang, Lo, and Kong—then one will be satisfied by escaping to the place [of Pemoko]. Each and every area is sealed by mountain passes, rivers, and cliffs. There will be no risk of conflict or strife. ​ At that time, the emanation of the Guru will gradually show the path. Remember [me] Orgyen at all times and recite the Guru Pema Siddhi [Hum mantra]. This will clear away obstacles and adversity. I will appear vividly to those who have undoubting faith in me and longingly keep me in the centre of their hearts. Continuously sing heartfelt supplications and I will also come as sundry sounds. Visualise [me] either above the crown of your head or in front of you, and you will be able to perceive me directly. Let everyone during the five hundred [degenerate] years humbly beseech me, Padmakara, and take refuge in me. Compared to other Buddhas, my compassion is swift. Even if we do not meet in this life, I will certainly dispel suffering in the intermediate state. For me, there is nothing more than the welfare of beings. Whatever one wishes will be spontaneously accomplished. Amongst the sixteen hidden lands, whoever hears of or recalls this great Pemoko, their karmic obscurations will be purified. Even walking or riding seven steps in its direction will certainly result in being born there. Performing seven full prostrations while visualising this [place] will lead to becoming a Non-Returner and no longer wandering in cyclic existence. Whoever surely arrives here will obtain the indestructible rainbow body. Even drinking a single drop of water or eating a pinch of herb will pacify sufferings such as chronic illness and clear dulled sense faculties. The elderly too will take on youthful forms. Those with bad karma, who do not recall the excellent dharma, will, by virtue of travelling to this sacred site, become self-liberated accomplished ones. ​ Consuming the earth and stones of this place, even at the end of one’s [karmic] lifespan, will extend life by hundreds and thousands of years. If feeling cold, wear the union of fire and wind as clothing. If thirsty, enjoy ambrosial water. If hungry or destitute, live on corn, the five kinds of cereal, and the fruits from trees. There is no physical pain or mental suffering, and there is no need for conflict or sloth. The primordial wisdom of the [union of] emptiness, luminosity, and the self-blazing warmth of bliss will arise. The majority of fruit is about the size of a horse’s head, unhusked wheat and barley grains the size of an apricot stone, and radishes and turnips [so large] people can barely lift them. There is no need to grind salt as the food is comparable to nectar and equal in potency to the sustenance of the gods. ​ The channel of clear intelligence will open, clairvoyance and the four immeasurables like love and compassion will arise, and in six months a body of light will be spontaneously accomplished. ​ How amazing! How amazing that the victorious ones of the three times have such powerful prayers of aspiration and such capacity! One such as I, the Lake-Born Padmakara, concealed many texts as treasures in mountains and valleys. I concealed many sacred substances, representations of body, speech, and mind. I hid a mixture of many excellent teachings for protecting, repelling, and killing. In the future may those treasures be taken out by a [heart] son. There will be many obstacles when Jatson, the emanation of [Myang] Tingdzin Zangpo (8th cent.),[ 7 ] fulfils his own and others’ aims. ​ At that time an emanation light ray of Takra Lugong (d. 782)[ 8 ] will appear disguised as a [heart] son, and there is a risk that he will cause obstacles. Practice firm samadhi which blazes forth with the powers of subjugation and wrathful activity. An emanation of the evil minister Tramik will appear in the guise of a spiritual friend and through his cunning disparage others and eventually cause disputes. At such a time, entreat the Lord of Great Compassion (Avalokiteśvara). There will be an emanation of the demoness Zanglak, who will adopt a beautifully fine form and cause obstacles to your practice, vows, and samaya. Look at her with intelligence as she could be seen as a demoness or a goddess. An emanation of Tsenmar Raru will appear in the guise of a nobleman pretending to be your patron and eventually take hold of your life. It is crucial that you dedicate yourself to the ablution of Ucchuṣma, king of the wrathful (Trogyal Metsek). You will come across about seven manifestations of red-faced Te'u Rang dwarves, who will provide bad, unclean food and disparage you. Develop compassion towards them and transform them through that relationship. ​ Furthermore, at that time since the three poisons will be expressed so strongly, gradually spread and cherish the profound treasures. Simultaneously, as a result of propagating empowerments and oral transmissions, there will be many samaya transgressors and you must absolutely look after them at all times as well as strive in your own practice. Do not drink maddening alcohol and avoid low caste women. Travel the path of secret mantra and be diligent. Whatever happiness or suffering befalls you, recall [Guru] Orgyen, and all those with whom you come into contact, however significant or insignificant, will be satisfied. Even amongst manifestations, this heart son[ 9 ] is the foremost emanation. For example: among all the different kinds of blood, he is that of the very heart. Among celestial bodies in the sky, he is the essential sun and moon. Among the best medicines, he is the special, all-conquering one. Among jewels, he is that which fulfils all wishes and desires. Among treasure revealers, he is the discoverer of the most supreme and rarest treasure. Fortunate ones, supplicate him. In this vidyadhara’s heart centre, light energy blazes in the branch channels to form a triangle, the auspiciousness of which is externally apparent. The ferocity of his exalted mind is akin to the games of children— one moment divine, the next demonic. [However] his conduct is faithful to the Three Baskets [of the Buddhist teachings]. As for his meditation, he practices Mahamudra, Dzogchen, and Madhyamaka, and his view arises as the non-referential view, free from the extremes [of nihilism and eternalism]. He immediately remembers that he has no time for distractions. Suffering unbearably, eyes wet with tears, unfriendly yet maintaining samaya—all of this is the magical display of his channels. A person possessing such karma is one in a hundred. This heart son of Padma will be surrounded by plenty of fortunate ones with the right karma. However, since there are many with bad karma and forsaken samaya, dakinis who are the essence of the sky, protect him! Samaya. ​ The seal of the words of the Buddha, the seal of the nectar of the excellent dharma, the seal of the aspirational prayers of the sangha. Seal! Seal! Sea! The seal of the compassion of the gurus, the seal of the blessings of the deities, the seal of the entrustment of the dakinis, the seal of the power and force of the dharma protectors. Seal! Seal! Seal! [1] Cāmara can be identified as Sri Lanka [2] The text reads gzo rigs which we have interpreted as a spelling error for bzo rig. [3] rgyal ba mchog dbyangs, BDRC P2JM167 [4] There are two variations of the spelling of this hidden land: Pad+mo bkod and Pad+ma bkod. We have followed the form that Jatson Nyingpo uses [5] The eight signs include the lotus (padma), the endless knot (dpal be’u, śrīvatsa), the pair of golden fish (gser nya, suvarṇamatsya), the parasol (gdugs, chattra), the victory banner (rgyal mtshan, ketu), the treasure vase (gter gyi bum pa, dhanakumbha), the white conch shell (dung dkar, śaṅkha), and the wheel ('khor lo, cakra). [6] i.Right-coiling conch shell (dung dkar gyas 'khyil), ii. Yogurt (zho) iii. Durva grass (rtsa dur ba) iv. Vermilion (li khri) v. Bilva fruit (shing tog bil ba), vi. Mirror (me long) vii. Bezoar (gi wang) viii. White mustard seed (yungs dkar). [7] myang ting 'dzin bzang po, BDRC P3827 [8] stag gra klu khong, BDRC P10MS16952 [9] At this point the treasure text is describing Jatson Nyingpo as the heart son. ​ Thanks to Adam Pearcey at Lotsawa House for his editing. ​ Published: November 2020 ​ NOTES BIBLIOGRAPHY 'Ja' tshon snying po. 1979. Sbas yul pad+ma bko kyi lam yig . In: Gter chen rig 'dzin 'ja' tshon snying po'i zab gter chos mdzod rin po che, vol.1, pp.445–460. Konchog Lhadrepa. Majnukatilla, Delhi. BDRC W1KG3655 COLOPHON Concerning both the concise and extensive guidebooks of Pemoko, which is one of the sixteen hidden lands, the treasure revealer Jatson Nyingpo brought forth [this guide] from the Guru Rinpoche Practice Cave in the valley of Kongpo. The Guidebook to the Hidden Land of Pemoko Abstract The Guidebook to the Hidden Land of Pemoko is a revealed treasure text included in Jatson Nyinpo’s Embodiment of the Precious Ones, the Konchok Chidu. It is a prediction text about the future degenerate times and purportedly the first guidebook to the hidden land of Pemoko. BDRC LINK W1KG3655 DOWNLOAD TRANSLATION VIEW TRANSLATION AUTHOR Jatson Nyingpo TRADITION Nyingma INCARNATION LINE - HISTORICAL PERIOD 16th Century 17th Century TEACHERS Namkha Jigme Chade Terton Tsultrim Gyeltsen Mipham Lodro The Tenth Karmapa, Choying Dorje TRANSLATOR Tib Shelf INSTITUTIONS Bangri Jokpo STUDENTS Dudul Dorje Sonam Gyatso Natsok Rangdrol Namkha Jigme Lodro Nordan The Sixth Zharmapa, Chokyi Wangchuk The Fifth Drukchen, Paksam Wangpo The First Drigung Chungtsang, Chokyi Drakpa The Third Dorje Drak Rigdzin, Ngakgi Wangpo Chokyi Gyatso Norbu Gyenpa Pema Mati The Guidebook to the Hidden Land of Pemoko TIB SHELF SUBMIT A TRANSLATION SUBSCRIBE ALL PUBLICATIONS BIOGRAPHICAL GOVERNMENTAL MISCELLANEOUS CONTEMPORARY INSTITUTIONAL BUDDHIST

RETURN TO ALL PUBLICATIONS ཨེ་མ་ཧོ། emaho Emaho! ​ སྣང་གྲགས་འགྱུ་བའི་ཆོས་རྣམས་ཀུན། ། nangdrak gyuwé chönam kün All phenomena which appear, resound, and pass through the mind ​ འཇོ་སྒེག་ལྷ་མོའི་རྣམ་འགྱུར་དུ། ། jogek lhamö namgyur du Are the appearances of the charming goddess, ​ ཅིར་ཡང་རོལ་པའི་སྒྱུ་འཕྲུལ་ཅན། ། chiryang rölpé gyutrül chen Who magically displays as anything whatsoever: ​ རང་རིག་ཕྱག་རྒྱ་ཆེན་མོར་འདུད། ། rangrig chakgya chenmor dü To the reflexive awareness of the Great Seal Mahāmudrā, I bow down. ཐོག་མཐའ་མེད་པའི་རྡོ་རྗེའི་སེམས། ། togta mepé dorjé sem Through the vajra mind, which has neither beginning nor end ​ འཁོར་འདས་ཀུན་ལ་ཁྱབ་པ་ཡིས། ། khordé künla khyabpa yi And which pervades the whole of saṃsāra and nirvāṇa, ​ འཆིང་དང་གྲོལ་མཛད་དེ་དང་དེར། ། chingdang drölzé dedang der You manifest in untold ways for those who are bound and set free— ​ ཅིར་ཡང་འཆར་བའི་ལྷ་ཚོགས་དགོངས། ། chiryang charwé lhatsok gong Assembly of deities, please consider me! ​ ​ བདག་ནི་ཐོག་མ་མེད་པ་ནས། ། dagni tokma mepa né Throughout beginningless time, ​ ཀུན་ནས་དཀྲིས་པས་རྣམ་པར་དཀྲུགས། ། küné tripé nampar truk I have been plagued by my [mental] entanglements, ​ ལས་ཉོན་སྲ་བའི་ཞགས་པས་བཅིངས། ། lenyön sawé shakpé ching And the intractable lasso of karma and afflictions has tightened around me ​ ཉམ་ཐག་འཁོར་བའི་གནས་སུ་འཁྱམས། ། nyamtak khorwé nesu khyam As I wander through the destitute abodes of saṃsāra. ​ ​ ད་ནི་འཇིགས་པས་ཡིད་གདུངས་ཏེ། ། dani jigpé yidung té Now my mind is tortured by fear, ​ སྐྱབས་གནས་ཁྱེད་རྣམས་མ་ལགས་པའི། ། kyabné khyenam malak pé So from the depth of my heart, I take refuge in you, ​ གཙོ་བོ་གཞན་དུ་སྐྱབས་མ་མཆིས། ། tsowo shendu kyabma chi For there are no principal protectors other than you, ​ སྙིང་ནས་ཁྱོད་ལ་སྐྱབས་སུ་མཆི། ། nyingné khyöla kyabsu chi The sources of refuge! ​ ​ གདུང་བའི་མིག་ནས་མཆི་མ་འཁྲུག ། dungwé migné chima truk Tears flood from my despairing eyes; ​ སྐྱོ་བའི་སྨྲེ་སྔགས་ཤུགས་རིང་འབྱིན། ། kyowé mengak shugring jin I cry out in sorrow and sigh deeply; ​ བཟོད་མེད་སྙིང་རླུང་ཁོང་ནས་ལངས། ། sömé nyinglung khongné lang And an unbearable melancholy arises from within; ​ གསོལ་བ་འདེབས་པ་འདི་གཟིགས་སམ། ། sölwa debpa disik sam Can you not perceive this supplication of mine? ​ ​ ཀྱེ་མ་བདག་ནི་ཁྱོད་བསམས་ནས། ། kyema dagni khyösam né Alas, I have been thinking of you ​ ཉིན་མཚན་ལེ་བར་མ་མཆིས་པར། ། nyintsen lewar machi par Uninterruptedly, day and night. ​ གདུང་བས་སྐྱབས་སུ་རེ་བ་ལ། ། dungwé kyabsu rewa la And so, will you not compassionately consider ​ ཐུགས་རྗེས་དགོངས་པར་མི་མཛད་དམ། ། tugjé gongpar mizé dam My yearning hope for refuge? ​ ​ གཏིང་མཐའ་མེད་པའི་རྒྱ་མཚོ་འདིར། ། tingta mepé gyatso dir In this bottomless and boundless ocean, ​ གནས་བཅས་འཇིགས་པས་གཙེས་པའི་དུས། ། neché jigpé tsepé dü When its inhabitants are oppressed by fear, ​ དབུགས་དབྱུང་གཟེངས་བསྟོད་མི་མཛད་ན། ། ugyung sengtö mizé na If you do not provide respite and encouragement, ​ ཁྱོད་ཀྱི་ཐུགས་རྗེས་ཅི་ཞིག་བྱ། ། khyökyi tugjé chishik ja What is the use of your compassion? ​ ​ ཡུན་རིང་དུས་ནས་བསྒྲུབས་པ་ཡིས། ། yünring düné drubpa yi As I have engaged in your practice for a long time, ​ མ་གཅིག་ལྷ་མོ་ཁྱེད་རྣམས་ཀྱི། ། machik lhamo khyenam kyi Sole mother goddess, ​ མཛེས་ཞལ་ནམ་མཁའི་རྗེས་འགྲོ་བ། ། dzéshal namkhé jedro wa Will you not deign to reveal just a tiny portion of ​ ཟུར་ཙམ་སྟོན་པར་མི་གནང་ངམ། ། surtsam tönpar minang ngam Your exquisite face that resembles the sky? ​ ལས་ཉོན་སྲ་བའི་དཔྱང་ཐག་འདི། ། lenyön sawé changtak di This tight collar of karma and mental afflictions, ​ ཕན་མཛད་ཐུགས་རྗེའི་རལ་གྲི་ཡིས། ། penzé tugjé raldri yi If you do not swiftly act to sever it ​ མྱུར་དུ་གཅོད་པར་མི་མཛད་ན། ། nyurdu chöpar mizé na With the beneficial sword of compassion, ​ ཁྱོད་ཀྱི་ཐུགས་དམ་མི་ཉམས་སམ། ། khyökyi tugdam minyam sam Would this not undermine your sacred commitments? ​ ཁྱོད་ཀྱང་སྔོན་གྱི་དུས་ཀྱི་ཚེ། ། khyökyang ngöngyi dükyi tsé When even in your previous lives, ​ བདག་ལྟར་རྨོངས་པ་ཞིག་ལགས་ན། ། dagtar mongpa shiklak na You were once deluded like me; ​ སྒོ་གསུམ་མི་ཤེས་བག་མེད་པས། ། gosum mishé bagmé pé If, through unawareness and carelessness of my three doors, ​ ནོངས་པར་ཐུགས་ཀྱང་འཁྲུག་མི་འཚལ། ། nongpar tukyang trugmi tsal I make mistakes, there is no need to be upset. ​ ​ ཤིན་ཏུ་བཙོག་པའི་རྐྱལ་པ་ལ། ། shintu tsogpé kyalpa la How could the excellent nature arise ​ རང་བཞིན་བཟང་པོ་ཅི་ལ་འཆར། ། rangshin sangpo chila char In such a filthy leather bag [as this body]? ​ དེ་ཕྱིར་བདག་གིས་ནོངས་པ་རྣམས། ། dechir dagi nongpa nam Compassionate one, for this reason, ​ བཟོད་པར་བཞེས་ཤིག་ཐུགས་རྗེ་ཅན། ། söpar shéshik tugjé chen Please be patient with the mistakes I have made! ​ ​ རྩ་གསུམ་ལྷ་ཡི་འཁོར་ལོ་ནས། ། tsasum lhayi khorlo né Bless me so that I may be benefitted ​ བེམ་པོའི་རྣམ་འགྱུར་ཚུན་ཆད་ཀྱིས། ། bempö namgyur tsünché kyi By whatever manifestations are appropriate, ​ བཀོད་པ་གང་ལ་གང་འཚམས་པས། ། köpa gangla gangtsam pé From the maṇḍalas of Three Root deities ​ བདག་ལ་ཕན་པར་བྱིན་གྱིས་རློབས། ། dagla penpar jingyi lob Down to expressions of inanimate form! ​ ​ གཟུགས་སུ་སྣང་བའི་དངོས་པོ་ཀུན། ། suksu nangwé ngöpo kün As all things which visibly appear ​ མཐོང་བ་ཙམ་གྱིས་ཡིད་འཕྲོག་པའི། ། tongwa tsamgyi yitrok pé Arise as the display of the lovely and beautiful goddess, ​ མཛེས་སྡུག་ལྷ་མོའི་རོལ་པར་ཤར། ། dzeduk lhamö rölpar shar Whose mere glance is enchanting; ​ བདེ་ཆེན་འབར་བར་བྱིན་གྱིས་རློབས། ། dechen barwar jingyi lob Please bless me that the great bliss blazes forth! ​ ​ ཟིན་དང་མ་ཟིན་སྒྲ་རྣམས་ཀུན། ། sindang masin dranam kün As all sounds, whether natural or deliberately produced, ​ གྲག་སྟོང་སྔགས་ཀྱི་འཁོར་ལོར་འབྱོངས། ། dragtong ngakyi khorlor jong Manifest as the wheel of mantra—sound and emptiness, ​ རླུང་སྔགས་གཉིས་སུ་མི་ཕྱེད་པའི། ། lungngak nyisu miché pé Please bless me so that the power of ​ ནུས་པ་འབབ་པར་བྱིན་གྱིས་རློབས། ། nüpa babpar jingyi lob The indivisibility of prāṇa and mantra arises! ​ ​ རྟོག་ཚོགས་གང་ཤར་སྣང་བ་ཀུན། ། togtsok gangshar nangwa kün Let whatever conceptual patterns arise, all appearances, ​ སྔོན་བསུ་རྗེས་གཅོད་མེད་པར་དེངས། ། ngönsu jechö mepar deng Dissipate without being anticipated or pursued; ​ རང་སར་བཞག་པས་ཆོས་སྐུར་གྲོལ། ། rangsar shakpé chökur dröl And as I allow them to rest in their own place, so that they are liberated in the dharmakāya, ​ རྟོགས་པ་འབར་བར་བྱིན་གྱིས་རློབས། ། togpa barwar jingyi lob Please bless me so that realisation may blaze forth! ​ ​ གནས་གསུམ་མཁའ་འགྲོ་མ་ལུས་པ། ། nesum khandro malü pa May all ḍākinīs of the three worlds ​ རང་དབང་མེད་པར་གྲོགས་སུ་ཁུག ། rangwang mepar drogsu khuk Be summoned irresistibly as companions; ​ ཡིད་ཀྱི་རེ་བ་སྐོང་བྱེད་པའི། ། yikyi rewa kongjé pé Please bless me that they may grant the attainments ​ དངོས་གྲུབ་སྩོལ་བར་བྱིན་གྱིས་རློབས། ། ngödrub tsölwar jingyi lob That fulfil the hopes within my mind! ​ ​ དམ་ཅན་རྒྱ་མཚོ་མ་ལུས་པས། ། damchen gyatso malü pé Let the ocean of oath-bound ones, without exception, ​ འགལ་རྐྱེན་བར་ཆད་ཐམས་ཅད་སེལ། ། galkyen barché tamché sel Clear away all adversity and obstacles. ​ རབ་འབྱམས་འཕྲིན་ལས་རྣམ་པ་བཞི། ། rabjam trinlé nampa shi Please bless me that they may accomplish, without hindrance, ​ ཐོགས་མེད་བསྒྲུབ་པར་བྱིན་གྱིས་རློབས། ། togmé drubpar jingyi lob The infinite array of the four types of enlightened activity! ​ ​ བཟང་ངན་རྐྱེན་གྱི་བྱེ་བྲག་ཀུན། ། sangngen kyengyi jedrak kün Let the variety of good and bad conditions ​ ཐམས་ཅད་རོ་གཅིག་རྒྱན་དུ་ཤར། ། tamché rochik gyendu shar Arise as the ornament of one taste. ​ འདེམས་ངོའི་དགག་སྒྲུབ་མེད་པ་ཡི། ། demngö gagdrub mepa yi Please bless me to practice the yogic conduct ​ བརྟུལ་ཞུགས་སྤྱོད་པར་བྱིན་གྱིས་རློབས། ། tülshuk chöpar jingyi lob In which there is no preference for cultivating or rejecting. ​ ​ སྣང་བ་སྟོང་པའི་རྩལ་དུ་ཤར། ། nangwa tongpé tsaldu shar As appearances arise as the dynamic expression of emptiness, ​ སྟོང་པ་རྟེན་འབྲེལ་ཉིད་དུ་ངེས། ། tongpa tendrel nyidu ngé And emptiness is ascertained as dependent arising itself, ​ ཟུང་འཇུག་ཅོག་བཞག་ཆེན་པོར་འབྱམས། །་ sungjuk chogshak chenpor jam Please bless me [to attain] the Great Perfection ​ རྫོགས་པ་ཆེན་པོར་བྱིན་གྱིས་རློབས། ། dzogpa chenpor jingyi lob And merge into the great, freely resting union. ​ ​ དབྱིངས་རིག་ཀ་དག་ཆེན་པོ་དང་། ། yingrik kadak chenpo dang The great primordial purity of space-awareness ​ རྩལ་སྣང་ལྷུན་གྲུབ་ཐོད་རྒལ་གཉིས། ། tsalnang lhündrub tögal nyi And the spontaneously accomplished manifestation of dynamic energy, Leaping Over— ​ རེས་འཇོག་ཕྱོགས་རེར་མ་གོལ་བའི། ། rejok chokrer magol wé Please bless me that I may practice the excellent path ​ ལམ་བཟང་སྤྱོད་པར་བྱིན་གྱིས་རློབས། ། lamsang chöpar jingyi lob That does not stray into favouring one practice over another. ​ ​ དང་པོར་ཆོས་ཉིད་སྣང་བ་ཤར། ། dangpor chönyi nangwa shar First, the vision of dharmatā arises, ​ བར་དུ་སྣང་བས་ཕྱོགས་ཀུན་ཁྱབ། ། bardu nangwé chok künkhyab Then, the visions extend in all directions, ​ ཐ་མར་ཀུན་ཀྱང་དབྱིངས་སུ་ཐིམ། ། tamar künkyang yingsu tim Finally, everything dissolves into space; ​ གྲོལ་སར་ཕྱིན་པར་བྱིན་གྱིས་རློབས། ། drölsar chinpar jingyi lob Please bless me to reach the state of liberation! ​ གནས་མཆོག་པདྨོ་བཀོད་ལ་སོགས། ། nechok pemo köla sok In the naturally manifesting buddha-fields of Akaniṣṭha ​ གནས་གསུམ་མཁའ་འགྲོ་ཀུན་འདུ་བའི། ། nesum khandro kün duwé And places where all ḍākinīs of the three worlds gather, ​ རང་སྣང་འོག་མིན་ཞིང་རྣམས་སུ། ། rangnang ogmin shingnam su Supreme holy sites, such as Pemokö, ​ འགྲོ་དོན་སྐྱོང་བར་བྱིན་གྱིས་རློབས། ། drodön kyongwar jingyi lob Please bless me to attend to beings’ benefit! ​ ​ དུས་གསུམ་རྒྱལ་བ་ཐམས་ཅད་ཀྱིས། ། düsum gyalwa tamché kyi Please bless me that I may tame ​ མངོན་སུམ་འདུལ་བར་མ་ནུས་པའི། ། ngönsum dülwar ma nüpé All beings of lesser fortune, however many there are, ​ སྐལ་དམན་སྐྱེ་བོ་ཇི་སྙེད་པ། ། kalmen kyewo jinye pa Those whom all the victorious ones of the three times ​ བདག་གིས་འདུལ་བར་བྱིན་གྱིས་རློབས། ། dagi dülwar jingyi lob Are incapable of taming directly! ​ ​ ནམ་མཁའ་ཟད་པར་མ་གྱུར་པར། ། namkha separ magyur par Please bless me that I may carry out the benefit of beings, ​ སྐྱོ་ངལ་མེད་པའི་སྤྱོད་པ་ཡིས། ། kyongal mepé chöpa yi Tirelessly and without discouragement, ​ འཕེལ་འགྲིབ་མེད་པ་འགྲོ་བའི་དོན། ། peldrib mepa drowé dön Without my actions waxing and waning, ​ བདག་གིས་སྤྱོད་པར་བྱིན་གྱིས་རློབས། ། dagi chöpar jingyi lob Until space itself fades away! ​ ​ བདག་ནི་མཐོང་དང་ཐོས་པ་དང་། ། dagni tongdang töpa dang May all those who see or hear me, ​ མིང་ཙམ་འཛིན་པར་བྱེད་པ་ཡང་། ། mingtsam dzinpar jepa yang Or even merely recall my name, ​ ཁམས་གསུམ་འཁོར་བ་དོང་སྤྲུགས་ཏེ། ། khamsum khorwa dongtruk té Be delivered from the depths of saṃāra’s three realms. ​ ཆམ་གཅིག་གྲོལ་བར་བྱིན་གྱིས་རློབས། ། chamchik drölwar jingyi lob Bless me that I may simultaneously liberate them all! ​ ​ གང་ཞིག་ཕན་པར་སེམས་པ་དང་། ། gangshik penpar sempa dang Bless me to train those whose minds are altruistic, ​ བཏང་སྙོམས་བར་མ་དག་ཀྱང་རུང་། ། tangnyom barma dakyang rung As well as those with feelings of indifference, ​ བརྙས་སྨོད་བརྡེག་འཚོག་མཚང་འབྲུ་བ། ། nyemö degtsok tsangdru wa And especially those who would disparage others, ​ ལྷག་པར་འདུལ་བར་བྱིན་གྱིས་རློབས། ། lhakpar dülwar jingyi lob Or abuse them and expose their hidden faults. ​ ​ དུག་གསུམ་དྲག་པོས་རྒྱུད་སྦགས་ཤིང་། ། dugsum drakpö gyübak shing The beings whose mind streams are sullied by the intense three poisons, ​ ངན་སོང་གསུམ་དང་ཁྱད་པར་དུ། ། ngensong sumdang khyepar du And those who experience the suffering of the three lower realms, ​ བར་དོའི་སྡུག་བསྔལ་ལ་སྤྱོད་པའི། ། bardö dugngal lachö pé And in particular the suffering of the intermediate state; ​ འགྲོ་བ་འདུལ་བར་བྱིན་གྱིས་རློབས། ། drowa dülwar jingyi lob Please bless me so that I may tame them all! ​ ​ རིག་འཛིན་པདྨ་འབྱུང་གནས་དང་། ། rigzin pema jungné dang Please bless me so that my mind may be of one taste ​ ཐུགས་ཀྱི་དགོངས་པར་རོ་གཅིག་པས། ། tugkyi gongpar rochik pé With the enlightened wisdom mind of Vidyādhara Padmasambhava, ​ རྣམ་ཐར་མཉམ་པར་སྤྱོད་པ་ཡི། ། namtar nyampar chöpa yi And I may thereby accomplish the two aims ​ དོན་གཉིས་འགྲུབ་པར་བྱིན་གྱིས་རློབས། ། dönnyi drubpar jingyi lob Through conduct that is comparable to his life of liberation! ​ ​ བདག་ནི་གལ་ཏེ་ཚེ་འདི་ལ། ། dagni galté tsedi la If I do not seize ​ བཙན་ས་ཟིན་པར་མ་གྱུར་ན། ། tsensa sinpar magyur na The citadel [of enlightenment] in this life, ​ ནམ་ཞིག་འཆི་བའི་དུས་ཀྱི་ཚེ། ། namshik chiwé dükyi tsé Then, when I reach the moment of death, ​ ཁྱེད་རྣམས་བསུ་བའི་ཕྱིར་གཤེགས་ཤིག ། khyenam suwé chirshek shik May you all come back to welcome me. ​ ​ ཞལ་གྱི་དཀྱིལ་འཁོར་གསལ་པོར་སྟོན། ། shalgyi kyilkhor salpor tön May you clearly reveal the maṇḍala of your face, ​ དབུགས་དབྱུང་གསུང་གི་སྣང་བ་སྩོལ། ། ugyung sunggi nangwa tsöl Bestow the elucidation of your comforting speech, ​ བརྩེ་གདུང་མཛའ་བའི་ཐུགས་རྗེས་བཟུང་། ། tsedung dzawé tugjé sung Embrace me with your compassion of love, affection, and friendliness, ​ འོད་གསལ་བདེ་བ་ཆེན་པོར་དྲོངས། ། ösal dewa chenpor drong And lead me to the great bliss of luminosity. ​ ​ འཁྲུལ་བའི་སྣང་བར་ཨ་འཐས་པའི། ། trülwé nangwar até pé When the terrors of the intermediate state arise ​ བར་དོའི་འཇིགས་སྐྲག་ཤར་བ་ན། ། bardö jigtrak sharwa na As deluded perception solidifies, ​ མདུན་བསུས་རྒྱབ་སྐྱོར་མཐའ་ནས་བརྟེན། ། dünsü gyabkyor tané ten Be a welcome in front, a support behind, and an assistance all around. ​ འཁྲུལ་པ་ཐམས་ཅད་རང་སར་སྐྱོངས། ། trülpa tamché rangsar kyong Keep all delusions in their own place! ​ ​ བར་དོར་གྲོལ་བར་མ་གྱུར་ན། ། bardor drölwar magyur na If I am not liberated in the intermediate state, ​ སྤྲུལ་པའི་ཞིང་ཁམས་སྣ་ཚོགས་སུ། ། trülpé shingkham natsok su May I be born on the stem of a lotus ​ པདྨའི་སྡོང་པོ་ལས་སྐྱེས་ཏེ། ། pemé dongpo lekyé té In various emanated pure lands, ​ མཚན་དང་ལྡན་པའི་ལུས་ཐོབ་ཤོག ། tsendang denpé lütob shok And may I obtain a body endowed with the marks of enlightenment! ​ ​ སྤྱན་དང་མངོན་ཤེས་གཟུངས་སྤོབས་སོགས། ། chendang ngönshé sungpob sok Through the limitless gates of meditative absorption, ​ ཏིང་འཛིན་སྒོ་བརྒྱ་མཐའ་ཡས་པས། ། tingzin gogya tayé pé Including the divine eye, clairvoyance, retention, and eloquence, ​ བདག་རྒྱུད་ལྷག་པར་ཕྱུག་པ་དང་། ། dagyü lhagpar chugpa dang May my mind stream become abundantly enriched, ​ འཕྲིན་ལས་རྣམ་བཞིར་དབང་འབྱོར་ཤོག ། trinlé namshir wangjor shok And may I gain mastery over the four kinds of enlightened activity! ​ ​ འབྱུང་བཞིའི་གནོད་པས་མི་བརྫི་ཞིང་། ། jungshi nöpé mizi shing May I not fall victim to harm from the four elements, ​ འཆི་མེད་རྡོ་རྗེའི་སྐུ་གྲུབ་སྟེ། ། chimé dorjé kudrub té And may I accomplish the deathless vajra-body, ​ རྡོ་རྗེ་ཐེག་པའི་རྣལ་འབྱོར་གྱི། ། dorjé tegpé naljor gyi And thus complete the paths and stages of maturation and liberation ​ སྨིན་གྲོལ་ས་ལམ་མཐར་ཕྱིན་ཤོག ། mindröl salam tarchin shok Of the Vajrayāna yoga! ​ ​ མདོར་ན་གནས་སྐབས་ཐམས་ཅད་དུ། ། dorna nekab tamché du In brief, may the ocean of ḍākinīs grant their blessings, ​ རང་དང་གཞན་གྱི་དོན་གང་ཡིན། ། rangdang shengyi döngang yin That I may accomplish ​ ཐམས་ཅད་མཁའ་འགྲོ་རྒྱ་མཚོ་ཡིས། ། tamché khandro gyatso yi All that is beneficial to myself and others ​ གཡེལ་མེད་བསྒྲུབ་པར་བྱིན་གྱིས་རློབས། ། yelmé drubpar jingyi lob In all circumstances without ever wavering! ​ ​ དུས་གསུམ་བསགས་པའི་དགེ་ཚོགས་དང་། ། düsum sagpé getsok dang Through the accumulation of virtue gathered throughout the three times, ​ ཁྱད་པར་རྩ་གསུམ་ལྷ་ཚོགས་ཀྱི། ། khyepar tsasum lhatsok kyi And in particular, the power of the truth of the inconceivable compassion ​ ཐུགས་རྗེ་བསམ་གྱིས་མི་ཁྱབ་པའི། ། tugjé samgyi mikhyab pé of the Three Roots and the assembly of the deities, ​ བདེན་མཐུས་སྨོན་ལམ་མྱུར་འགྲུབ་ཤོག ། dentü mönlam nyurdrub shok May these aspirations be swiftly accomplished! ​ ​ ཆོས་ཉིད་བསམ་གྱིས་མི་ཁྱབ་ཀྱང་། ། chönyi samgyi mikhyab kyang Although dharmatā is inconceivable, ​ ཆོས་ཅན་རྟེན་འབྲེལ་མི་སླུ་བས། ། chöchen tendrel milu wé The truth never changes, ​ བདེན་པ་འགྱུར་བ་མེད་པ་དེས། ། denpa gyurwa mepa dé Since the dependent arising of conditioned phenomena is infallible; ​ ཅི་བཏབ་སྨོན་ལམ་འགྲུབ་པར་ཤོག ། chitab mönlam drubpar shok Thus, may any aspirations I have formulated be accomplished! ​ Photo credit: Himalayan Art Resource Thanks to Adam Pearcey at Lotsawa House for his editing. ​ Published: August 2021 NOTES BIBLIOGRAPHY Bzhad pa'i rdo rje. 1983–1985. mkha' spyod grub pa'i smon lam 'phrul gyi zhags pa sogs . In gsung 'bum/_bzhad pa'i rdo rje, vol. 7, pp. 421–428. Leh: T. Sonam & D.L. Tashigang. BDRC W22130 COLOPHON ཅེས་གནས་གསུམ་གྱི་མཁའ་འགྲོ་རྒྱ་མཚོ་ཐམས་ཅད་དབང་མེད་དུ་འགུག་པར་བྱེད་པའི་སྨོན་ལམ་འཕྲུལ་གྱི་ཞགས་པ་ཞེས་བྱ་བ་འདི་ཉིད་ནི་མཁའ་ཁྱབ་ཀྱི་མཁའ་འགྲོ་རྒྱ་མཚོར་གཅིག་ཏུ་མོས་པ་འཕྲིན་ལས་བློ་གསལ་གྱིས་ནན་ཏན་ཆེན་པོས་བསྐུལ་བ་དོན་ཡོད་པར་བྱ་བའི་ཕྱིར་དུ་ངེས་མེད་ཀུན་ཏུ་སྤྱོད་པའི་རྣལ་འབྱོར་པ་ཆགས་པ་རྡོ་རྗེས་འོག་མིན་སྤྲུལ་པའི་ཞིང་མཆོག་པདྨོ་བཀོད་ཀྱི་སྐུ་འཁོར་གྱི་ཆ་ལས་འཁོར་ལོ་ལྔའི་ནང་ཚན་སྙིང་ག་ཆོས་ཀྱི་འཁོར་ལོའི་ཆར་གཏོགས་པ་ཀློ་ཁུག་ཚོགས་ཀྱི་བདག་པོའི་ཕོ་བྲང་གི་ཉེ་འདབས་བདུད་འདུལ་བདེ་བ་ཆེན་པོའི་སྒར་དུ་སྤེལ་བ་བདེ་ལེགས་སུ་གྱུར་ཅིག ། In order to fulfil the insistent request of Trinlé Losal, who holds a singular devotion to all the oceans of ḍākinīs who pervade all of space, I, Chagpa Dorjé the aimless yogin, wrote “The Magical Lasso: An Aspirational Prayer” that spontaneously summons all the oceans of ḍākinīs of the three worlds. It was composed at the camp of Düdül Dewa Chenpo (Demon-Taming Great Bliss) in the vicinity of the palace of the lord of the Lo people. This area belongs to the heart dharmacakra, one of five cakras of the retinue of Pemokö, the supreme emanated realm of Akaniṣṭha. May there be happiness and well-being! ​ ༄༅།། མཁའ་སྤྱོད་འགྲུབ་པའི་སྨོན་ལམ་འཕྲུལ་གྱི་ཞགས་པ་ཞེས་བྱ་བ་བཞུགས་སོ། ། The Magical Lasso A Prayer of Aspiration to Accomplish Khecara ​ Abstract This aspirational prayer, composed at the request of Trinlé Losal, calls upon all the ḍākinīs of the three worlds to grant their blessings, so that the practitioner may complete the vajrayāna path and bring benefit to all beings. It was composed at the camp of Düdül Dewa Chenpo, the heart dharmacakra of Pemokö, the supreme emanated realm of Akaniṣṭha. BDRC LINK W22130 DOWNLOAD TRANSLATION VIEW TRANSLATION AUTHOR The Fifth Lelung Jedrung, Lobsang Trinlé TRADITION Geluk | Nyingma INCARNATION LINE Lelung Jedrung HISTORICAL PERIOD 18th Century TEACHERS The Sixth Dalai Lama, Tsangyang Gyatso The Fifth Panchen Lama, Lobsang Yeshé Damchö Sangpo Mingyur Paldrön Chöjé Lingpa Dönyö Khedrup The First Purchok, Ngawang Jampa Ngawang Chödrak Yeshé Gyatso Damchö Gyatso Losal Gyatso Lhündrup Gyatso TRANSLATOR Tib Shelf INSTITUTIONS Lelung Monastery Mindröling Ngari Dratsang Chökhor Gyal Trandruk Potala Tsari STUDENTS Kunga Mingyur Dorjé Dorjé Yomé Kunga Paldzom Lobsang Lhachok Dönyö Khedrub Polhané Sönam Tobgyé Ngawang Jampa Mingyur Paldrön The Fifth Dorjé Drak Rigdzin, Kalzang Pema Wangchuk The Magical Lasso A Prayer of Aspiration to Accomplish Khecara Alongside our own publications, Tib Shelf peer reviews and publishes the works of aspiring and established Tibetologists. If you would like to publish with us or request our translation services, please get in touch , our team would be pleased to help. Tib Shelf has been accredited by the British library with the International Standard Serial Number - ISSN 2754-1495 TIB SHELF Contact ​ 40 Okehampton London NW10 3ER ​ shelves@tibshelf.org +44 (0) 203 983 7265 Follow Us ​ Subscribe ​ Instagram Facebook ​ Support Us TIB SHELF SUBMIT A TRANSLATION SUBSCRIBE ALL PUBLICATIONS BIOGRAPHICAL GOVERNMENTAL MISCELLANEOUS CONTEMPORARY INSTITUTIONAL BUDDHIST

RETURN TO ALL PUBLICATIONS LETTER ONE: ​ These days, [I hope] your Mount Meru like body, which is produced as a result of the glorious and outstanding training of the past, is well and that the series of great benevolent waves of your four virtuous actions are continuously beautiful. ​ Note that from Chabtru Khenpo,[1 ] who recently arrived in Lhasa on the 21st day of the 11th Tibetan lunar month of the Water Dog Year (1922), I have received, as offerings for advice, good khataks (offering scarfs) made of Mongolian silk, five zho of rin and tur ,[2 ] one handkerchief [made of] a type of fine cloth, and a manaho snuff box with a lid and case.[3 ] On my side, my conditioned body is not tainted by any harm and is in a state of temporary comfort. I am continuously and happily, with the highest intentions, conducting religious and temporal matters for the benefit of beings and the doctrine, like that of the supreme one’s[4 ] life. ​ In the future, too, please be sure to take good care of your health, which is the source of all the auspicious goodness and prosperity, and run [the country] as before to generate waves of benefit for the doctrine and all beings. Moreover, [please] continue to accumulate auspicious merit. ​ Together with this letter, I enclose a blessed protective object,[5 ] a sealed pair of handprints, and three handmade, blessed circles of earth.[6 ] ​ Sent on the auspicious 11th day of the 9th month of the Water Pig Year (1923). ​ LETTER TWO: ​ These days, [I hope] your body is as stable as conch, which comes from the glorious ocean of virtuous actions, and that you are enjoying the wealth, which competes with the gardens of heavenly paradise. ​ Note that from Chabtru Khenpo,[7 ] who recently arrived in Lhasa on the 21st day of the 11th Tibetan lunar month of the Water Dog Year (1922), I have received, as offerings for advice, good khataks (offering scarfs) made of Mongolian silk, and five zho of rin and tur , one handkerchief [made of] a type of fine cloth, and a manaho snuff box with a lid and case. On my side, the conditioned constitution [of my body] is steady, and I endeavour to carry out virtuous actions to spread religious and temporal matters. ​ In the future too, please spread happiness in accordance with local conditions. Moreover, like the good actions of the past, [please] continue to accumulate auspicious merit. ​ Together with this letter, I enclose a blessed protective object, a sealed pair of handprints, and three handmade, blessed circles of earth. ​ Sent on the auspicious 11th day of the 9th month of the Water Pig Year (1923). [1] byab[s] khrus mkhan po [2] Zho is a measurement of currency. rin and mthur [3] Ma na ho is a type of precious stone. [4] Supreme one could be one of three things: the Manchu emperor, Russian royalty, or previous incarnations of the Dalai Lama. Given that the first two no longer existed in 1922, it is most likely that he was referring to his previous incarnations [5] For example, an amulet or protective thread [6] Dried soil. It is blessed with mantras and considered auspicious (many ingest it). [7] byabs khrus mkhan po NOTES BIBLIOGRAPHY Ta la'i bla ma 13 thub bstan rgya mtsho. 1923. Private Collection. London: Tib Shelf W002 ​ Published: May 2021 COLOPHON None Eleventh Day, Ninth Month, Water Pig Year Abstract These letters were purchased and are now conserved in a private collection in France. The means of the initial acquisition is unknown. The recipient(s) of the letters are currently unidentified, and their connection with the Thirteenth Dalai Lama is undetermined. We are happy to receive any information concerning these letters. Tib Shelf W002 DOWNLOAD TRANSLATION VIEW TRANSLATION AUTHOR The Thirteenth Dalai Lama, Tubten Gyatso TRADITION Geluk INCARNATION LINE Dalai Lama HISTORICAL PERIOD 19th Century 20th Century TEACHERS The Third Purchok, Jampa Gyatso The Fourth Amdo Zhamar, Gendun Tendzin Gyatso The Fifth Ling Rinpoche, Lobzang Lungtok Tenzin Trinle The Tenth Tatsak Jedrung, Ngawang Pelden Chokyi Gyeltsen Lobzang Rabsel The Eighty-Second Ganden Tripa, Yeshe Chopel Lerab Lingpa Agvan Dorjiev TRANSLATOR Rachael Griffiths Tib Shelf INSTITUTIONS Ganden Sera Monastery Drepung Monastery Tashilhunpo Kumbum Jampa Ling Tsel Gungtang Ralung Monastery Gyuto Dratsang Reting Monastery Drepung Gomang Dratsang Langdun Manor House Lhasa Tsuklakhang Shol Printery Namgyel Potala Norbulingkha Mentsikhang Ikh Khuree Tsari Bhutan House Wutai Shan Bodhgaya Lhamo Latso STUDENTS Tubten Namdrol The Fifth Reting Rinpoche, Tubten Jampel Yeshe Tenpai Gyeltsen The Ninth Panchen Lama, Tubten Chokyi Nyima Gedun Lungtok Rabgye The Ninth Dorje Drak Rigdzin, Tubten Chowang Nyamnyi Dorje The Sixteenth Karmapa, Rangjung Rigpai Dorje The Second Jamgon Kongtrul, Khyentse Ozer The Eleventh Tongkhor, Lobzang Jigme Tsultrim Gyatso The Fifth Kondor Tulku, Lobzang Namgyel Tendzin Lhundrub Jampa Taye The Sixth Ling Rinpoche, Thupten Lungtok Namgyal Trinle Eleventh Day, Ninth Month, Water Pig Year Alongside our own publications, Tib Shelf peer reviews and publishes the works of aspiring and established Tibetologists. If you would like to publish with us or request our translation services, please get in touch , our team would be pleased to help. TIB SHELF Contact ​ 40 Okehampton London NW10 3ER ​ shelves@tibshelf.org +44 (0) 203 983 7265 Follow Us ​ Subscribe ​ Instagram Facebook ​ Support Us TIB SHELF SUBMIT A TRANSLATION SUBSCRIBE ALL PUBLICATIONS BIOGRAPHICAL GOVERNMENTAL MISCELLANEOUS CONTEMPORARY INSTITUTIONAL BUDDHIST

A Chronological Timetable: Lives of Do Khyentsé’s Familial Line This concise table features birth and death dates for essential individuals connected with Do Khyentsé Yeshé Dorjé's familial line. Tubten Chödar Timetable Biography of Gyalsé Rigpé Raltri A biography of Rigpa Raltri written by Tubten Chödar. Rigpa Raltri was the younger son of Do Khyentsé Yeshé Dorje and was recognized as the reincarnation of Jigme Lingpa's son, Jigme Nyinche Wozer. Tubten Chödar Biography Translated Works – – – – Mentioned In Librarian and Author According to his BDRC profile, Tubten Chodar is a librarian and a scholar from the Minyak region of Kham. Tubten Chödar b. 1969 BDRC P6329 TREASURY OF LIVES LOTSAWA HOUSE ALL PUBLICATIONS BIOGRAPHICAL GOVERNMENTAL MISCELLANEOUS CONTEMPORARY INSTITUTIONAL BUDDHIST