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

Tibetan literature brought to you through beautifully translated publications, engaging audio narrations & immersive videos. Aspirational Prayer The Magical Lasso: A Prayer of Aspiration to Accomplish Khecara Lelung Zhepe Dorje A heartfelt prayer to the ḍākinīs of three worlds, composed at Pemokö's Dudul Dewa Chenpo, seeking blessings to master the Vajrayāna path for all beings' benefit. Watch Today's Picks Biography The Biography of Ḍākki Losal Drölma Tubten Chödar A realized female master, Ḍākki Losal Drölma served as custodian of her half-brother Do Khyentse's treasure teachings while deepening her own spiritual attainments in Tibet's sacred sites Read Guidebook Hidden Sacred Land of Pemakö Dudjom Lingpa Dudjom Lingpa maps Pemakö's sacred geography, revealing its power spots, deity abodes, and purifying landscapes through traditional guidebook wisdom and spiritual insight. Read Guru Yoga, Prayer, Supplication Prayer Cloudbanks of Blessings: A Guru Yoga Do Khyentse Yeshe Dorje A rare guru yoga from Do Khyentse's treasure teachings centered on a historical yoginī, revealing unique insights into female practitioners and tantric transformation in Tibet. Read Biography How Guru Chöwang Met the Guru at Ne Ngön Guru Chökyi Wangchuk During an alchemical corpse ritual, Guru Chöwang meets Padmasambhava in a profound encounter that defies categorization as dream, vision, or reality - an event he insisted truly occurred. Read Biography The Great Symbolic Vision at Palpuk Ring: A Dream of Guru Chökyi Wangchuk Guru Chökyi Wangchuk In this 1245 dream vision at Palpuk Ring, Guru Chöwang encounters his recurring guide, a ḍākinī named Yeshe Gyen, at his childhood home - sparking profound symbolic revelations of dharmic truth. Download Guidebook The Guidebook to the Hidden Land of Pemokö Jatsön Nyingpo The first guidebook to Pemokö, revealed as a treasure by Jatson Nyinpo, prophesies future degeneration and identifies this sacred hidden land as a sanctuary. Read LATEST PUBLICATIONS Lelung Zhepe Dorje A Set of Spontaneous Spiritual Songs Guru Chökyi Wangchuk The Great Symbolic Vision at Palpuk Ring: A Dream of Guru Chökyi Wangchuk Guru Chökyi Wangchuk Namkechenma: A Dream of Guru Chökyi Wangchuk Guru Chökyi Wangchuk How Guru Chöwang Met the Guru at Ne Ngön Guru Chökyi Wangchuk An Extraordinary Pure Vision at Kharchu's Nectar Cave: A Dream of Guru Chöwang Önpo Gelek A Brief Biography: The Successive Incarnations of Tsoknyi Özer People 1830–1896 Rigpe Raltri View 1745–1821 The First Dodrubchen, Jigme Trinle Özer View 1802–1861 Losal Drölma View 1879–1955 Pema Tegchok Loden View WEEKLY QUOTES “I’ve realized my mind to be the dharmakāya! Even what is called 'Buddha' is nothing other than this. In the state of the astonishing, unobstructed view, Let whatever appearances arise be free and unfettered, Undistracted presence in the continuity of non-meditation.” LELUNG ZHEPE DORJE AUDIO NARRATION The Wondrous Light of Lunar Nectar Dilgo Khyentse Tashi Paljor Dilgo Khyentse Tashi Paljor chronicles the life of Chatral Kunga Palden (1878-1944) in this luminous biographical account. Listen CLICK PLAY TO LISTEN Publications for Download Download Download Download Download

The Biography of Khyungtrul Pema Trinle Gyatso Khyungtrul Pema Trinle Gyatso, [ 1 ] commonly known as Khyungtrul Rinpoche, was born nearby the shaded side of the [Kyangtang Khampa] Mountain [ 2 ] in the Evaṃ Valley of Drongpa Meshung, [ 3 ] Nangchen, Kham in 1886, the Fire, Dog year of the fifteenth sexagenary cycle. His father was named Mipam Tsöndru of the Jo [clan] and his mother Adroza Deden Tso. [ 4 ] His father was a direct disciple of Drubchen Ngawang Tsoknyi [ 5 ] the mantra holder, who attained accomplishment through the practice of Palden Lhamo Dusölma . [ 6 ] Shortly after his birth, Khyungtrul met the Fifteenth Karmapa, Khakyab Dorje, [ 7 ] who performed the hair-cutting ceremony. Furthermore, he accepted the Three Jewels, received the vows of a lay disciple, [ 8 ] and was given the name Karma Gyatso. The Karmapa described how the child was a reincarnation of a great being and made a prediction that the boy was undoubtedly going to be a person who would benefit sentient beings and teachings in the times yet to come. At the age of five, his parents took him on a pilgrimage to meet lamas in eastern Kham. In Degé he met and received teachings from Jamyang Khyentse Wangpo, [ 9 ] who was at that time performing his last religious activity at Dzongsar Monastery [ 10 ] before passing into peace. He also received many important teachings, such as empowerments, transmissions, and instructions, from Jamgön Kongtrul Rinpoche at Palpung Monastery [ 11 ] in Degé. After a successful pilgrimage to all the monasteries and sacred sites in the Degé, Kham, Khyungtrul returned home with his parents. His father took responsibility for his own father’s monastery, Druk Heru Monastery, [ 12 ] [which comes under the management of Trulshik Monastery, [ 13 ] the main Drukpa Kagyu seat in Nangchen]. Later, due to his realization in the practice of Palden Lhamo Dusölma , his father was appointed as the lama of the protector’s temple at Trulshik Monastery. Khyungtrul spent the next couple of years at Trulshik Monastery with his parents. During his time at Trulshik Monastery, even though he was very young, there were several marvelous signs that occurred, such as possessing a symbolically scripted inventory of treasures, indiscriminately extracting a variety of treasure-like substances, and receiving prophecies of the ḍākinīs. However, his father kept them secret and forbade revealing them [to the public], stating that they were insignificant. [Unfortunately], his father passed away when he was just seventeen years old, and he performed the funeral rites in a proper manner. Until he was nineteen, Khyungtrul spent most of his time at his personal Heru Monastery in addition to Trülshik Monastery where he received empowerments and instructions from Satrul Rigzin Chögyal [ 14 ] and other Drukpa Kagyu masters. He diligently trained in the rituals of his tradition, the Drukpa Kagyu. At the age of nineteen, Khyungtrul once again went back to Degé, Kham where he entered Dzogchen Monastery. [ 15 ] There he took full ordination from the Fifth Dzogtrul Tubten Chökyi Dorje [ 16 ] and received the name Tubten Chöpal Gyatso. From Gyalse Jampa Taye, Tubten Chökyi Nangwa, [ 17 ] and others, he received oral transmission of the Kangyur (Translated Words of the Buddha) and such teachings as the Bodhicaryāvatāra ( A Guide to the Bodhisattva’s Way of Life ) and Kunsang Lame Shalung ( The Words of My Perfect Teacher ), achieving a great understanding of the Mahāyāna. He later went to Palpung Monastery, where under the care and tutelage of Khenchen Tashi Öser [ 18 ] the lord of the extraordinary family, he received bodhisattva vows in accordance with the tradition of Śāntideva the heir of the victors and was named Jamyang Lodrö Gyatso. With Lord Khenchen Tashi Öser, he studied all the sūtra and tantra teachings and received empowerments and instructions. Khenchen identified him outwardly as an embodiment of Gyalwang Dechen Dorje, inwardly as an embodiment of Taksham Nuden Dorje, and secretly as an embodiment of Longchen Rabjam. [ 19 ] Khyungrul also received and studied the sūtras and tantras along with the fields of knowledge from Katok Khen Tubten Gyaltsen, Jamgön Mipam Namgyal Gyatso, Khenpo Shenga, Nesar Karma Tashi Chöphel (one of the three chief disciples of Jamgön Kongtrul), Gyarong Tokden, Choktrul Pema Dechen Sangpo, Jamyang Tashi Rinchen, Katok Situ Chökyi Gyatso, Chokling Terse Tsewang Norbu, [ 20 ] and many other non-sectarian masters. Though this Lord was not said to be an emanation of any particular lama, he was called Khyungtrul because there was nobody who could rival his innate wisdom when he was studying and contemplating. Since everyone was discussing that he was an emanation of an excellent, superior being, he was considered an emanation. In those days the political relationship between Degé and Nangchen was not so friendly. So, for the safety of Khyungtrül, when anyone asked Khenchen about where the emanation was from, he would answer, “The emanation’s place of origin is Khyungpo.” [ 21 ] As a result, being called Khyungtrul in addition to his real name, Pema Trinlé Gyatso, he became widely known as Khyungtrul Pema Trinlé Gyatso. At the age of twenty-five, he began the traditional three-year retreat at the Samten Chöling retreat center of Palpung Tubten Chökhorling Monastery, [ 22 ] during which Karma Tashi Öser the extraordinary lord of the family [ 23 ] and Karma Tonglam [ 24 ] [shared the role of retreat master]. Khyungtrul completely mastered Mahāmudrā, the six yogas of Nāropa, and all other essential Kagyu practices during the retreat. His spiritual practices were so impressive that he was, for a short while, appointed master of the retreat center in accordance with the lama’s command. [ 25 ] [When he turned thirty-three], [ 26 ] he led the life of a renunciant, abandoning everything and practicing meditation at various secluded places, such as Tashi Palri, [ 27 ] Pema Shelphuk, [ 28 ] and Karmo Taktsang [ 29 ] and eventually left for his homeland. On the way back home, he visited Netan Chokling Monastery Gyurme Ling, met the Second Cholking, Pema Gyurme Tekchok Tenpel, [ 30 ] and received many teachings, such as the Chokling treasure teachings, empowerments, transmissions, and instructions from him. He subsequently visited Kham Riwo Monastery, Dilyak Monastery, and Jang Tana Monastery [ 31 ] where he received a grand welcome and gave instructional teachings and maturing empowerments. After returning to his homeland, Khyungtrul stayed at Druk Vaṃlung Monastery [ 32 ] for a while and turned the wheel of the teachings for his karmically fortunate followers. Since he was a treasure revealer and particularly an accomplished practitioner of the profound secret mantra, there were requisites for him, such as relying on the mudrā of another’s body, so he took Tanaza Rigzin Drölma [ 33 ] as a consort. However, some ordinary people [from his homeland] objected and disapproved of his taking a consort and criticized him explicitly and implicitly. As a result, Khyungtrul Rinpoché decided to leave his homeland for a period to embark on a pilgrimage to U-Tsang with his secret consort Tanaza Rigzin Drölma. He remained in U-Tsang for many years, visiting various sacred sites, practicing meditation at sacred places of Guru [Rinpoche], such as Samye Chimpu, [ 34 ] and composing many treatises and songs of realization. He conducted many religious activities while in Lhasa, including giving the empowerment and transmission of the Rinchen Terdzö (The Treasury of Precious Revealed Scriptures). [ 35 ] Then he returned to his homeland, and at his Druk Heru Monastery, he expanded the assembly hall and other areas and rebuilt temples and shrines. Thereafter, it received the name Heru Ngedön Sangngak Chökhorling. He also built his residence named Changlochen [ 36 ] and the Secret Mantra Palace meditation hall and stayed there regularly. There the teachings of scholars and adepts pervaded in all directions, and he constantly turned the wheel of the teachings to unfathomable assemblies of disciples and emanations—chiefly the lamas and emanations of the non-sectarian movement. Sometimes he traveled to other regions to give empowerments and teachings. He conferred the empowerment and transmission of the Rinchen Terdzö at Netan Monastery in Chimé and Shakchö Monastery in Khyungpo, [ 37 ] the empowerment and transmission of the Damngak Dzö (The Treasury of Precious Instructions) at Tsangsar Monastery, [ 38 ] and the empowerment of the Kagyu Ngakdzö (The Treasury of Kagyu Mantras) at Rago Tsokha Monastery. [ 39 ] There were many other empowerments, transmissions, instructions that he gave at Sertsa Tashi Ling Monastery [of the Bön tradition] and Tsangsar Lakhyab Monastery. [ 40 ] He also stayed at Jang Tana Monastery, the monastic seat of Drogön Yelpa for a long time, properly supporting the Yelpa teachings. In short, he was a lama of the non-sectarian movement of the philosophies of the Sakya, Geluk, Kagyu, Nyingma, and Yungdrung Bön; all revered him as a boundless superior being. Accordingly, having accomplished the benefit of self and others, Khyungtrül Pema Trinlé Gyatso passed away at the age of sixty-three on the eighteenth day of the Month of Miracles (the first month) of Earth, Bird year, 1948, at Tana Monastery. It was exactly on that day when Drogön Sangyé Yelpa passed away. [ 41 ] When Khyungtrul passed away, there were many astonishing signs, which once again established the disciples into a place of faith. His main disciples were his son Pema Gyurme, Kongtrul Lodrö Rabpel, Tsangsar Lodrö Rinchen [of the Barom Kagyu], Tana Penpa Tulku, Tana Drubgyu Tulku, Suru Jokhyab, etc. [ 42 ] There were many other disciples with whom he had a spiritual connection, such as [the Eighth] Adeu Rinpoche Drubrik Khyuchok, the [Ninth] Benchen Sangye Nyenpa, Dilyak Dabsang, Japa Sangye Tenzin, the [Eleventh] Situ Pema Wangchuk Gyalpo, [ 43 ] the Second Chokling, and many others. He had such a great assembly of students that there were almost none of the great lamas of his time who did not have a lama-disciple relationship with him. Among the chief disciples: his son Pema Gyurme was the main lineage holder of both his family lineage and teachings. He was a sovereign of loving-kindness and compassion, a vegetarian, a realized yogin intent upon the profound meaning, a holder of the fields of knowledge, a holder of his father’s lineage of Karma Garsar calligraphy, a disseminator of his father’s empowerments, transmissions, and instructions, and a preserver of his father’s collected works. For this, I wish to express much gratitude to him. Khyungtrul Pema Trinle Gyatso’s teachings, which are contained in about four volumes, are: Secret Embodiment of the Three Kāyas: Accomplishing the Enlightened Mind of the Guru , The Ocean of the Dohās of the Early Translation Nyingma School , The Ocean of Drukpa Dohā, The Excellent Vase of Nectar from The Grand Ritual of Severance , [ 44 ] instructional manuals on the creation and completion stages, songs of spiritual experience, a large volume of mind treasure teachings, and many other texts. COLOPHON Composed by Khen Orgyen Namgyal NOTES [1] khyung sprul pad+ma phrin las rgya mtsho [2] Khyungtrul’s memoir (rang rnam) mentions e waM lung pa'i d+hU ti'i sbubs/ ri bo me ltar 'bar ba'i zhol as his birthplace. Through personal communication, a resident of Meshung said the name of ri bo me ltar 'bar ba is Kyangtang Khampa (rkyang thang kham pa). [3] Drongpa Meshung ('brong pa rme gzhung) was formally known as Sengshung (seng gzhung), the valley looking like a resting lion, located in Nangchen. [4] 'byo mi pham brtson 'grus and a gro bza' bde ldan mtsho [5] Drubchen Ngawang Tsoknyi (grub chen ngag dbang tshogs gnyis, 1828–1888) was a highly realized mantra holder and Drukpa Kagyu master born in Senge Dzong, Kham, in 1828. His father was Ugyen Gönpo and mother was Drongza Lhamo Dröl. He passed away in 1888. [6] dpal ldan lha mo dus gsol ma [7] kar ma pa 15 mkha' khyab rdo rje, 1870?–1921?, BDRC P563 [8] The vows of the lay disciple (dge bsnen gyi sdom pa, upāsakasaṃvara) consists of the five precepts (bslab pa lnga, pañcasīla): (1) Not to kill, (2) Not to steal, (3) Not to engage in sexual misconduct, (4) Not to lie, and (5) Not to use intoxicants. [9] 'jam dbyangs mkhyen btse dbang po, 1820–1892, BDRC P258 [10] rdzong sar dgon, BDRC G213 [11] 'jam mgon kong sprul blo gros mtha' yas, 1813–1899, BDRC P264 and dpal spungs, BDRC G36 , seat of Situ Pema Wangchuk Gyalpo and Jamgön Kongtrul [12] Druk Heru Monastery ('brug heru dgon) was initially founded by Gyalwang Dechen Dorje. [13] Trulshik Monastery ('khrul zhig dgon) is the seat of Satrul Rigzin Chögyal located in Nangchen Sharda. [14] Satrul Rigzin Chögyal (sa sprul rig 'dzin chos rgyas) was the sixth reincarnation of Satrul, born in the fifteenth sexagenary cycle. His father was a prince to Nangchen King, and his mother was a daughter to the Drongpa chieftain. [15] rdzog chen dgon pa, BDRC G16 [16] rdzogs chen grub dbang 05 thub bstan chos kyi rdo rje, 1872–1935, BDRC P701 [17] rgyal sras byams pa mtha' yas and thub bstan chos kyi snang ba [18] mkhan chen bkra shis 'od zer, 1836–1910, BDRC P1373 [19] It is said that Gyalwang Dechen Dorje (rgyal dbang bde chen rdo rje) built a hundred and eight Guru temples, including Heru Monastery and Vamlung monastery. stag sham nus ldan rdo rje, b. 1655, BDRC P663 and klong chen rab 'byams, 1308–1364, BDRC P1583 [20] kaH thog mkhan thub bstan rgyal mtshan 'od zer, b. 1862, BDRC P6048 ; 'jam mgon mi pham rnam rgyal rgya mtsho, 1846–1921, BDRC P252 ; mkhan po gzhan dga', 1871–1927, BDRC P699 ; gnas sar bkar ma bkra shis chos 'phel, BDRC P6173 (one of the three chief disciples of Jamgön Kongtrul); rgya rong rtogs ldan; mu ra sprul sku 03 pad+ma bde chen bzang po, BDRC P8693 ; 'jam dbyang bkra shis rin chen; kaH thog si tu 03 chos kyi gya mtsho, 1880–1923/1925, BDRC P706 ; mchog gling gter sras tshe dbang nor bu, BDRC P2713 , the second son of Chokgyur Dechen Lingpa [21] khyung po, a place in Kham [22] dpal spungs thub bstan chos 'khor gling gi sgrub sde bsams gtam chos gling [23] karma bkra shis 'od zer [24] karma mthong lam [25] According to the oral account, he was appointed as a retreat master for the next three-year retreat program. [26] According to the oral record, at the age of thirty-three, he left the Palpung Monastery for his homeland. [27] bkra shis dpal ri, a sacred site in Kham [28] pad+ma shel phug, BDRC G3624 [29] dkar mo stag tshang, BDRC G3625 [30] gnas brtan mchog gling 02 pad+ma 'gyur med theg mchog bstan 'phel, 1873/1874–1927, BDRC P1AG97 [31] byang rta rna dgon pa, BDRC G2628 [32] Druk Vaṃlung Monastery ('brug vaM lung dgon) was initially founded by Gyalwang Dechen Dorje in the twelfth sexagenary cycle, located in Drongpa Meshung [33] rta rna bza' rig 'dzin sgrol ma [34] bsam yas mchim phu, BDRC G3528 [35] rin chen gter mdzod [36] lcang lo can [37] Netan Monastery (gnas brtan dgon, BDRC G1AG98 ), the seat of Chokgyur Lingpa, is located in Chimé, southwest of Nangchen. Shakchö Monastery (khyung po zhag gcod dgon), is a Karma Kagyu monastery, founded by Shagchö Tashi Palzang in 1533 in Khyungpo. [38] gdam ngag mdzod; Tsangsar Monastery (tshangs sar dgon) is a Barom Kagyu Monastery and the seat of Tsangsar Lodrö Rinchen. [39] bka' brgyud sngags mdzod and ra mgo mtsho kha dgon [40] gser rtsa bkra shis gling (a Bön Monastery in Sertsa) and tsangs sar bla khyabs [41] Drogön Sangye Yelpa ('gro mgon sangs rgyas yal pa) is the founder of Yalpa Kagyu School. [42] pad+ma 'gyur med 1929–1999; kong sprul blo grus rab 'phel, 1901–1958, BDRC P1PD108567 ; tshangs sar blo gros rin chen; rta rna spen pa sprul ku; rta rna sgrub rgyud sprul sku; gzu ru jo skyabs [43] a lde'u grub rigs khyu mchog, 1930–2007, BDRC P6757 ; ban chen sangs rgyas gnyen pa 09 karma bshad sgrub btsan pa'i nyi ma 1897–1962, BDRC P934 ; dil yag zla bzang; ja pa sangs rgyas bstan 'dzin 1919–2001; ta'i si tu 11 pad+ma dbang mchog rgyal po, 1886–1952, BDRC P925 [44] Some of his teachings include gu ru'i thugs sgrub sku gsum gsang ba 'dus pa, snga 'gyur snying ma'i mgur mtsho, 'brug pa'i mgur mtsho, and gcod kyi tshogs las bdud rtsi bum bzang. Photo Credit: Heru Monastery contributed by the translator Published: July 2021 Edited: February 2022 BIBLIOGRAPHY Khen Orgyan Namgyal (mkhan o rgyan rnam rgyal). 2021. khyung sprul pad+ma phrin las rgya mtsho'i rnam thar . London: Tib Shelf W003 Abstract Khyungtrul Pema Trinle Gyatso, also known as Khyungtrul Kargyam, was not said to be a reincarnation of any particular Lama. Yet, he was a treasure revealer, a highly learned master, and undeniably an important figure in the Rimé movement of the nineteenth century in Kham. His writings comprise around four volumes which were collected and preserved by his son Pema Gyurme. Pema Gyurme’s disciple, Khen Orgyen Namgyal, composed this short biographical text, using Khyungtrul’s autobiography and the oral account. TIB SHELF W003 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 00:27 TRADITION Drukpa Kagyu INCARNATION LINE None HISTORICAL PERIOD 19th Century 20th Century TEACHERS The Fifteenth Karmapa, Khakyab Dorje Jamyang Khyentse Wangpo Jamgön Kongtrul Lodrö Taye The Fifth Dzogtrul Tubten Chökyi Dorje Khenchen Tashi Öser Katok Khen Tubten Gyaltsen Öser Jamgön Mipam Namgyal Gyatso Khenpo Shenga Nesar Karma Tashi Chöphel Mura Pema Dechen Sangpo The Third Katok Situ, Chökyi Gyatso Chokling Terse Jigme Tsewang Norbu The Second Cholking, Ngedön Drubpe Dorje The BDRC Identifications have not been found for the following. Please contact us if you have any information: Satrül Rigzin Chögyal Gyalse Jampa Taye Tubten Chökyi Nangwa Gyarong Tokden Jamyang Tashi Rinchen Karma Tashi Öser Karma Tonglam TRANSLATOR Rinzin Dorjee Drongpa INSTITUTIONS Dzongsar Monastery Palpung Monastery Trulshik Monastery Dzogchen Monastery Pema Shelphuk Karmo Taktsang Netan Monastery Jang Tana Monastery Samye Chimpu The BDRC Identifications have not been found for the following. Please contact us if you have any information: Druk Heru Monastery Tashi Palri Kham Riwo Monastery Dilyak Monastery Druk Vaṃlung Monastery Shakchö Monastery Tsangsar Monastery Rago Tsokha Monastery Sertsa Tashi Ling Monastery Tsangsar Lakhyab Monastery Changlochen Residence STUDENTS Dzigar Kongtrul Lodrö Rabpel The Eighth Adeu Rinpoche Drubrik Khyuchok The Ninth Benchen Sangye Nyenpa, Karma Shedrub Tenpe Nyima The Eleventh Situ Pema Wangchuk Gyalpo The Second Cholking, Ngedön Drubpe Dorje The BDRC Identifications have not been found for the following. Please contact us if you have any information: Pema Gyurme Tsangsar Lodrö Rinchen Tana Penpa Tulku Tana Drubgyü Tulku Suru Jokhyab Dilyak Dabsang Japa Sangye Tenzin AUTHOR Khen Orgyen Namgyal The Biography of Khyungtrul Pema Trinle Gyatso VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! Name * Email* Submit Tib Shelf is a not-for-profit organisation dedicated to translating, presenting and preserving primary source Tibetan texts across a vast array of genres and time periods. We make these literary treasures accessible to readers worldwide, offering a unique window into Tibet's rich history, culture and traditions. 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An Extraordinary Pure Vision at Kharchu's Nectar Cave: A Dream of Guru Chöwang Namo Guru! It was the morning following five days of Guru Pema’s heart practice in Nectar Cave of Kharchu, Lhodrak. After breakfast and a gaṇacakra, I cast out the torma, and it flared up with light. As I looked at it, a numbness fell over my vision. Then, the grand torma materialized as Mount Meru and the four continents. Atop the palace of the Ever-Victorious One, perched at the peak of the mountain, was the Guru of extraordinary and complete liberation. At the sight of him and from a place of great elation, I swelled with pride and my heroic resolve emboldened. Out of my attachment to the world, I intently took in the view and witnessed armies clashing at the smoky border regions. I was horrified as my mind raced with terror. In any case, without the time to do anything about it, these displays of extraordinary omens were deceptive demonic obstacles, stirring up intense negative thoughts. I became ill-pleased with myself since I was driven by my clinging to various prideful notions of good and bad. Then the self-aware Guru explained the following Dharma to me, dispelling the obstruction of conceptual thoughts. “Emaho! Chöwang the treasure revealer, consider this: the omens you, a faithful and diligent man with karmic fortune, have experienced are fantastic. However, it is a demonic obstacle when elation and arrogance manifest—remain vigilant! For instance, seeds sown in the spring season sprout because of the abundance of water and manure. This is the nature of phenomena, so why is it surprising? “In a similar fashion, excellent signs also appear according to your mind’s [387] habituation to noble thoughts. Basically, good signs don’t come from somewhere else; they are mental [ 1 ] phenomena, so don’t be arrogant about it. Nevertheless, due to doubt, negative thoughts, [ 2 ] arrogance, timidness, or fear, they are demons—it’s like a monkey who becomes angry and agitated by looking at its face reflected in a mirror—what you perceive in your mind does not come from someplace else. “So, don’t worry about demons, and even if the nine-headed Lord of Death literally appears, there are no gods or demons separate from the mind. If one examines the mind with reason, there’s nothing to identify. Good and bad signs are akin to dreams. Therefore, objects and the mind are non-dual emptiness: where there are no likes, dislikes, or arrogance and no attainment in terms of fruition. Through the power of a mind familiarized [with such realization], everything needed will come to be, just like a precious treasury. The mind is empty by its very essence, and its objects are illusory. It has always been this way, so you shouldn’t doubt it. “When you realize it is so, the demons will grant you siddhi. In the meantime, you will be free from all activities and the act itself. Unrealized deities also create obstacles. Therefore, hold that understanding in the center of your heart.” “Having understood this fully, one should practice in the following way. For the sake of all beings who lack realization, one should take to heart the accomplishment of bodhicitta and, also in the end, dedicate all virtue to the omniscience of all beings. Always visualize the guru as the deity atop the crown, become revolted by saṃsāra, renounce the ten non-virtues and so forth, guard the three vows, and make offerings to the deities and Dharma protectors. “Since everything is an illusion, renounce attachment. Since demons are of one taste in the nature of the mind, if the mind rests as it is without distraction and mindfulness, the demons will be like darkness that can never bear the sunrise [388] or like ice melting in water. “If you strive in that way, non-conceptual fruition will dawn. If you don’t listen to your own advice, explaining the Dharma to others will be woefully pointless. Therefore, listen to this advice from the self-aware Guru!” COLOPHON I, Chökyi Wangchuk the monk of Pang [ village ] , have explained the advice of the self-aware Guru that dispels obstacles. All adherents should etch it in their hearts. Iti . [ 3 ] Thus, it was said. OṂ ĀḤ HŪṂ MAHĀ GURU SARVA SIDDHI HŪṂ: This is Pang Ban Chökyi Wangchuk’s spiritual pledge. NOTES Sigla: A1 and A2: Guru Chöwang (gu ru chos dbang). 1979. gu ru chos dbang gi rang rnam dang zhal gdams . 2 vols. rin chen gter mdzod chen po’i rgyab chos , vols. 8–9. Paro: Ugyen Tempai Gyaltsen. BDRC MW23802 . B1–3: Tertön Guru Chökyi Wangchuk (gter ston gu ru chos kyi dbang phyug). 2022. gter ston gu ru chos kyi dbang phyug gi ran rnam dang zhal gdams bzugs so , vols. 1–3. Edited by Dungse Lama Pema Tsewang (gdung sras bla ma pad+ma tshe dbang). Lamagaun, Nepal: Tsum Library. [1] A1: 387.1 interpolation: snang srid ’khor ’das (A1: ’khors) thams cad (A1: thaMD ) la sems las ma *rtogs (A1: rtoD ) chos med phyir ces pas (Because it is said, “Concerning all of phenomenal existence, whether of saṃsāra or nirvāṇa, there exist no phenomenon that is understood to be separate from the mind.”). [2] A1: 387.1 interpolation: gi gegs (A1: geD) sel (A1: gsel) dpas mtshon pas gsal bar ston no (A1: bstonno ) (“the analogy clearly demonstrates dispelling the obstacles of [x]”). [3] Tibetanized Sanskrit quote marks. Published: May 2024 BIBLIOGRAPHY Guru Chöwang (gu ru chos dbang). 1979. g+hu ru chos dbang gi rnalaM/ mkhar chu bdud+tsi phug gi dag snang khyad par can bzhug so+ho . In gu ru chos dbang gi rang rnam dang zhal gdam s. rin chen gter mdzod chen po’i rgyab chos , v. 8, 385–388. Paro: Ugyen Tempai Gyaltsen. BDRC MW23802 . Tertön Guru Chökyi Wangchuk (gter ston gu ru chos kyi dbang phyug). 2022. gu ru chos dbang gi rnal lam/ mkhar chu bdud rtsi phug gi dag snang khyad par can bzhugs so . In gter ston gu ru chos kyi dbang phyug gi ran rnam dang zhal gdams bzugs so , vol. 2, 57–58. Edited by Dungse Lama Pema Tsewang (gdung sras bla ma pad+ma tshe dbang). Lamagaun, Nepal: Tsum Library. Abstract Following five days dedicated to Guru Pema’s heart practice, a pure vision befalls Guru Chöwang in which he finds himself atop Mt. Meru, where he perceives frightening worldly omens. Beware of phenomenal demons and one’s arrogance. But never forget there is nothing that does not come from the mind. BDRC LINK MW23802 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 00:27 TRADITION Nyingma INCARNATION LINE Tri Songdetsen HISTORICAL PERIOD 13th Century TEACHERS Namkha Pal TRANSLATOR Tib Shelf INSTITUTION Layak Guru Lhakhang STUDENTS Gyalse Pema Wangchen Ma Dunpa Menlungpa Mikyö Dorje AUTHORS Guru Chökyi Wangchuk An Extraordinary Pure Vision at Kharchu's Nectar Cave: A Dream of Guru Chöwang VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! Name * Email* Submit Tib Shelf is a not-for-profit organisation dedicated to translating, presenting and preserving primary source Tibetan texts across a vast array of genres and time periods. We make these literary treasures accessible to readers worldwide, offering a unique window into Tibet's rich history, culture and traditions. Tib Shelf has been accredited by the British Library with the International Standard Serial Number (ISSN): 2754–1495 CONTACT US | SHELVES@TIBSHELF.ORG © 2024 Tib Shelf. All rights reserved.

The Vajra Verses: A Prayer of the Fierce Inner Heat ཨེ་མ་ཧོ། emaho Emaho! དག་པ་རབ་འབྱམས་དབུ་་མའི་གྲོང་ཁྱེར་ན།། dakpa rabjam umé drongkhyer na In the city of the infinite purity of the central channel སེམས་ཀྱི་རྡོ་རྗེ་ཆོས་སྐུའི་ངོ་བོ་ཉིད།། sem kyi dorjé chökü ngowo nyi Is the vajra mind, the essence of the dharmakaya. ཕུང་པོ་ཁམས་དང་སྐྱེ་མཆེད་གདན་གསུམ་ལྷའི།། pungpo kham dang kyemché den sum lhé The aggregates, elements, and sense-fields are the deities of the three seats. རྣམ་རོལ་རྩ་བརྒྱུད་བླ་མར་གསོལ་བ་འདེབས།། namrol tsa gyü lamar solwa deb I supplicate their manifestations— the root and lineage gurus. རླུང་སེམས་དབྱེར་མེད་ཞུ་བདེའི་ཙཎྜ་ལཱི།། lungsem yermé shudé tsendali May Chandali, the melting bliss of inseparable energy and mind, འཁོར་ལོ་ལྔ་ཡི་དཔའ་བོ་མཁའ་འགྲོའི་གྲོང་།། khorlo nga yi pawo khandrö drong Bring delight to the cities of the dakinis and heroes in the five chakras ཚོགས་ཀྱི་འཁོར་ལོའི་འདུ་བས་མཉེས་བྱས་ནས།། tsok kyi khorlö duwé nyé jé né Through the gatherings of the tantric feast, དབང་དང་དགའ་བཞིའི་ཡེ་ཤེས་རོས་གང་ཤོག། wang dang ga shi yeshe rö gang shok And may I be suffused with the experiences of the empowerments and the primordial wisdom of the four joys. ཁྱད་པར་མཆོག་གི་གཏུམ་མོས་འཁོར་ལོ་བཞིའི།། khyepar chok gi tummö khorlo shi In particular, may the supreme fierce inner heat, རླུང་སེམས་ལས་རུང་དྷུ་ཏིའི་རྩ་མདུད་རྣམས།། lungsem lé rung dhuti tsa dü nam Make pliable the energy and mind within the four chakras, and as the knots of the central channel ཚོགས་དང་སྦྱོར་མཐོང་སྒོམ་པའི་ལམ་དུ་གྲོལ།། tsok dang jor tong gompé lam du drol Are released as the paths of accumulation, unification, seeing, and meditation, ས་བཅུའི་རྒྱུན་མཐའ་གཙུག་ཏོར་རྩེར་སྨིན་ཤོག། sa chü gyün ta tsuktor tser min shok May energy and mind ripen at the crown protuberance, the conclusion of the ten stages. ཉོན་མོངས་རླུང་སེམས་འཁོར་བའི་རང་བཞིན་ནི།། nyönmong lungsem khorwé rangshyin ni With the afflictions, energy, and mind— the nature of cyclic existence, རྣམ་གྲོལ་ཞི་བ་ཡེ་ཤེས་རླུང་མཆོག་གིས།། namdrol shiwa yeshe lung chok gi Brought under control through the supreme, utterly free and peaceful primordial wisdom energy, རང་དབང་གྱུར་ལས་རྩ་ཁམས་ཡི་གེའི་སྤྲིན།། rangwang gyur lé tsa kham yigé trin May the channels and elements be spontaneously perfected འཁོར་ལོ་ཚོགས་ཆེན་ས་ལ་ལྷུན་རྫོགས་ཤོག། khorlo tsokchen sa la lhün dzok shok On the stage of the Great Cloud Mass of Rotating Syllables .[ 1 ] ས་མ་ཡ། Samaya རྫོགས་རིམ་ལམ་གྱི་མདོ་ཆིངས་ཀུན།། རྡོ་རྗེའི་ཚིག་རྐང་འདིས་གྲོལ་བྱེད།། These vajra verses disclose all the most essential points related to the path of the completion stage. རྒྱ་རྒྱ་རྒྱཿ Seal — Seal — Seal COLOPHON None NOTES [1] This is the thirteenth of the sixteen stages according to the Nyingma system of inner tantras. See: Rigpawiki Sixteen Bhumis With thanks to Khenpo Sonam Tsewang and Han Kop for their assistance as part of the Longchen Nyingtik Project , 2020. Thanks to Adam Pearcey at Lotsawa House for his editing. Published: November 2020 Photo Credit BIBLIOGRAPHY 'Jigs med gling pa mkhyen brtse 'od zer. 1973. Klong chen snying gi thig las: Gtum mo'i gsol 'debs rdo rje'i tshig rkang . In Klong chen snying thig gi chos skor, vol. 3. p. 52. New Delhi: A 'dzom chos sgar par khang: Ngawang Sopa. BDRC W21024 Abstract This supplication, filled with instruction for the completion stage practice of fierce inner heat, was written by Jigme Lingpa in his renowned work of The Heart Essence of the Great Expanse , or Longchen Nyingtik . It is traditionally sung after the lineage supplication and before the fierce inner heat practice. BDRC LINK W21024 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 01:52 TRADITION Nyingma INCARNATION LINE Dzogchen Khyentse Pakchok Khyentse Gönchen Khyentse HISTORICAL PERIOD 18th Century TEACHERS Longchenpa Drime Özer Ngawang Lobzang Pema Nawang Kunga Legpa Chökyi Dragpa Pema Chogdrub Tenzin Yeshe Lhundrub Pal Gönpa Mön Dzakar Lama Dargye The Third Shechen Rabjam, Paljor Gyatso Drime Lingpa Tugchok Dorje TRANSLATOR Tib Shelf INSTITUTIONS Tseringjong Zha Lhakhang Boudhanath Palri Tegchen Ling Samye Chimpu STUDENTS Kunga Rinchen Changchub Dorje Jigme Ngotsar Gyatso The First Dodrubchen, Jigme Trinle Özer Gyurme Tsewang Chogdrub Jigme Losal The First Gurong, Namkhe Jigme Jigme Gyalwe Nyugu Kunga Legpe Jungne Longchen Rölpa Tsal Ngawang Tenzin Dorje Pema Tsogyal Kunga Pende Gyatso Sangye Zangpo The Second Chagtsa Tulku, Kunzang Tenpe Nyinje Jigme Gocha The Third Dzogchen Drubwang, Ngedön Tenzin Zangpo Namkha Tsewang Chogdrub The First Petsaling, Drubtob Namgyal Lhundrub Jigme Kundröl Namgyal The First Khatok Situ, Chökyi Senge The First Chagtsa Tulku, Kunzang Ngedön Wangpo AUTHOR Jigme Lingpa The Vajra Verses: A Prayer of the Fierce Inner Heat VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! Name * Email* Submit Tib Shelf is a not-for-profit organisation dedicated to translating, presenting and preserving primary source Tibetan texts across a vast array of genres and time periods. We make these literary treasures accessible to readers worldwide, offering a unique window into Tibet's rich history, culture and traditions. Tib Shelf has been accredited by the British Library with the International Standard Serial Number (ISSN): 2754–1495 CONTACT US | SHELVES@TIBSHELF.ORG © 2024 Tib Shelf. All rights reserved.

Generating Wonder & Glory: A Supplication to Jamyang Khyentse Wangpo’s Successive Lives Arranged in a Rough Summary Homage to the guru! Primordial wisdom treasury of the victors and their heirs, Fathering fully-fledged buddhas in all times and dimensions, Compassionately guiding all beings who pervade the entirety of space, Blessed One, Mañjuśrīghoṣa, I supplicate you! Comprehending all phenomena with your outstanding, supreme wisdom, Lord of the Ati teachings, Mañjuśrīmitra; Attainer of the vajra body, always present for the sake of beings, Vimalamitra—I supplicate at both your feet. Great charioteer drawing the sun of the teachings to the Land of Snows, Gentle protector, Trisong Detsen; Custodian of the compendium of teachings benefiting everyone you meet, Gyalse Chogdrub Gyalpo—I supplicate at both your feet. Lord Amitābha, Dīpaṃkara, Your supreme heart son, [381] Nagtso Tsultrim Gyalwa; Avalokiteśvara’s emanation and glory of the teachings and beings in the Land of Snows, Gyalwe Jungne—I supplicate at both your feet. Ocean of amazing treasure revealers’ wheel-wielding monarch, Sovereign Nyangral Nyima Özer; Milarepa’s heart son who physically departed to Khecara, [ 1 ] Rechungpa Dorje Drakpa—I supplicate at both your feet. Called Monastic Physician throughout the Land of Snows, Prophesized by the victors, unequalled Gampopa; Crown ornament of all vajra holders in Tibet, Drakpa Gyaltsen—I supplicate at both your feet. Speech emanation of the Dharma king, lord of the eighteen treasure caches, Tamer of beings, Guru Chökyi Wangchuk; Dharma king, sole protector of all beings in the three [382] realms, Lodrö Gyaltsen—I supplicate at both your feet. Turning the unsurpassable wheel of the teachings of the effortless vehicle, Samantabhadra, Drimé Özer; Holding the treasuries of the inconceivable Magical Net, [ 2 ] Yarje Orgyen Lingpa—I supplicate you both. Omniscient sovereign of the Kadam teachings, Whose enlightened activities pervade all of space, Gendun Drubpa; Cared for by the lord of the mountain retreat and possessing the supreme accomplishment, Mahāpaṇḍita Vanaratna—I supplicate you both. Source for the ocean of all the classes of tantras, Lord of all wisdom and realization, Khyenrab Chöje of Shalu; Demonstrating magical displays for the benefit of others across the entire world, Great adept, Tangtong Gyalpo—I supplicate you both. Most outstanding holder of the explanatory teachings [ 3 ] in Tibet, Mañjuśrīghoṣa in reality, Khyentse Wangchuk; Hearing whose name protects from the dangers within existence, Supreme scholar and adept, Pema Wangi Gyalpo—I supplicate you both. Powerful holder of knowledge mantras, also known as Wangpö De, Tashi Tobgyal Khandro Yongdrubtsal; Guardian protector of the Land of Snows during the end of the age of strife, Ngawang Lobzang Gyatso—I supplicate you both. Twelfth reincarnation of Gyalse Lhaje, Speech emanation of Orgyen, great treasure revealer, Chöje Lingpa [383]; Great abbot of Evaṃ, possessing knowledge, love, and capability, Jampa Namkha Chimé—I supplicate you both. Perfecting the dynamic display of the wisdom mind, Propagating the Ati teachings in all directions, Jigme Lingpa; Incomparable lord of the wheel, possessing the seven transmissions, Jamyang Khyentse Wangpo—I supplicate you both. By the power of this supplication of undivided, single-pointed respect, May supreme and excellent beings Care for me in all my lives to come, And may the two benefits of self and other be perfected by my immense deeds! Protector, when you have actualized complete buddhahood, May I be the first to be born in the assembly of your retinue! Moreover, may I hold the gateways of all teachings, spread them in a hundred directions, And actualize enlightenment like you! May your teachings shine like the light of day, And may the excellent stream of your enlightened activities flow to the edges of existence! May even the phrase “degeneration of the world” never be heard, And may a new golden age of virtuous goodness pervade in every direction! COLOPHON Upon the request and gift bestowed by the glorious and great holder of the evaṃ teachings, the Dharma lord Kunga Jamyang of Ngari, the vajra student of the omniscient and precious lama [Jamyang Khyentse Wangpo], Lodrö Tayape De, wrote this supplication prayer on an auspicious day in the first half of the Month of Miracles at the great Dzongsar Tashi Lhatse Religious College. May virtue increase! NOTES Generating Wonder and Glory is found in volume one of Jamyang Khyentse Wangpo’s Seven Transmissions Collection (Kabab Dun). Jamgön Kongtrul Lordö Taye composed the work as a prayer to Jamyang Khyentse Wangpo’s previous incarnations, a well-known supplication style of Tibetan Buddhist biographical and devotional literature. Supplicating such prominent figures as Trisong Detsen (742–796/800), Atiśa (982–1054/55), Nyangral Nyima Özer (1124–1192), and Chöje Lingpa (1682–1720), to name a few, Khyentse Wangpo’s previous incarnations include several prominent individuals who helped shape the culture and religion of the Tibetan plateau. [1] Khecara ( mkha’ spyod ) is, first and foremost, a highly purified experience connected with spiritual accomplishments ( dngos grub, siddhi ) in Buddhist tantra. It is a manifestation in which one’s realization is a completely pure realm. Endowed with eight qualities, such as subtly of form, the higher classification of Khecara is an utterly pure realm where one can further train on the path. Associated with the realm of form, the god realm, and the human realm, this lesser state can be reached through meditative abilities or by yakṣī or siddha guides. For further reading on the topic, see Tayé, “Journey and Goal,” 346–48. [2] Māyājāla [3] The explanatory teachings refer to the Lamdre (Paths and Results) teachings of the Sakya school. Published: June 2022 This work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License . Originally published for Khyentse Vision Project Photo credit: Shangpa Network & Foundation BIBLIOGRAPHY ’jam dbyangs mkhyen brtse’i dbang po. 2013. kun mkhyen bla ma ’jam dbyangs mkhyen brtse’i dbang po’i ’khrungs rabs rags bsdus kyi gsol ’debs ngo mtshar dpal sked . In mkhyen brtse’i bka’ babs, vol. 1, 379.1–383.6. dkar mdzes bod rigs rang skyong khul sde dge rdzong: rdzong sar khams bye’i slob gling. BDRC MW4PD2082 Jamgön Kongtrul Lodrö Tayé. Journey and Goal: An Analysis of the Spiritual Path and Levels to Be Traversed and the Consummate Fruition State . In Treasury of Knowledge, Books Nine and Ten. Translated by Kalu Rinpoché Translation Group. Ithaca, NY: Snow Lion Publications, 2011. Abstract Jamgön Kongtrul Lodrö Taye supplicates the previous incarnations of Jamyang Khyentse Wangpo. You might be surprised by the list of important masters he was associated with. BDRC LINK MW4PD2082 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 05:17 TRADITION Karma Kagyu INCARNATION LINE Dzogchen Kongtrul Jamgön Kongtrul Dzigar Kongtrul Zhechen Kongtrul Kalu Rinpoche HISTORICAL PERIOD 19th Century TEACHERS Khenchen Tubten Gyaltsen The Ninth Drukchen, Mingyur Wangyal The First Datrul, Ngedön Tenpa Rabgye The Eighth Pawo, Tsuglak Chökyi Gyalpo Sönam Lodrö The Fourth Dzogchen Drubwang, Mingyur Namkhe Dorje Karma Tegchok Tenpel Drubgyu Tenzin Trinle The Sixth Traleb, Yeshe Nyima Pema Tenpel Jamyang Khyentse Wangpo Gyurme Tutob Namgyal The Ninth Situ, Pema Nyinje Wangpo The Fourteenth Karmapa, Tegchok Dorje Chogyur Lingpa Karma Zhenpen Özer Karma Norbu Karma Ösal Gyurme Gyurme Tenzin Pelgye Rigzin Gyatso The First Gyatrul, Dongak Tendzin The Twelfth Lab Kyabgön, Wangchen Gyerab Dorje The First Tsangchen Dorje Lopön, Ngawang Chöpel Gyatso The Second Penor, Rigzin Palchen Dupa TRANSLATOR Tib Shelf INSTITUTIONS Kaḥtok Mindröling Dzogchen Monastery Zhechen Palyul Monastery Sekhar Gutok Dratang Densatil Tsal Gungtang Tsurpu Monastery Takten Puntsok Ling Samye Zurmang Dutsitil Dzongsar Longtang Drölma Lhakhang Dzamtang Tsechu Monastery Chöje Monastery Tsangwa Monastery Karma Monastery Pewar Reting Monastery Nenang Derge Parkhang Śrī Siṃha College Chagpori Palpung Tsetang Mawochok Alo Paljor Gang Yangpachen Trandruk Zurmang Namgyaltse Khoting Lhakhang Drak Yerpa Drak Yongdzong Lhasa Tsuklakhang Potala Samye Chimpu Tashi Dokha Tsādra Rinchen Drak Dzongshö Zangri Khangmar Maṇḍala Monastery Yarlung Sheldrak Tarde Monastery Ringul Monastery Changlung Monastery Dzö Monastery Tsogyal Latso Dzongo Monastery Kyodrak Monastery Lhadrang Monastery Namgyal Ling Pangpuk Yamalung Yilhung Lhatso Yumbu Lagang Sinpo Ri Lhakhang Hepo Ri Tashi Podrang Pemaling Lake Götang Bumpa Dagam Wangpuk STUDENTS The Fourth Shechen Gyaltsab, Pema Namgyal The Fourth Rotachetsang, Lobzang Chöjor Lhundrub The Third Dodrubchen, Jigme Tenpe Nyima Mipam Gyatso Loter Wangpo Ngawang Damchö Gyatso The Fifteenth Karmapa, Khakhyab Dorje Shākya Shrī The Fifth Dzogchen Drubwang, Tubten Chökyi Dorje The Third Kaḥtok Situ, Chökyi Gyatso Gatön Ngawang Legpa Sönam Chödrub The Second Dzaḥka Chogtrul,Kunzang Namgyal Tubten Gyaltsen Özer Jamyang Sherab Chökyi Nangwa The First Gyatrul, Dongak Tenzin Rigzin Gargyi Wangchuk Norbu Tenzin Orgyen Tenzin Karma Ngedön Nyingpo Kunga Ngedön Zhabpa The Eighth Dzamtang Chöje Kutreng, Mipam Chökyi Jampa The First Tsangchen Dorje Lopön, Ngawang Chöpel Gyatso Dzongwo Kyabgön The Tenth Zurmang Trungpa, Karma Chökyi Nyinje Tubten Legshe Zangpo Tashi Chöpel Tubten Nyendrak The Fifth Shechen Rabjam, Pema Tegchok Tenpe Gyaltsen Tenzin Drakpa The First Adzom Drukpa, Drodul Pawo Dorje The Third Gurong, Orgyan Jigdral Chöying Dorje Ayu Khandro Dorje Paldron The Second Penor, Rigzin Palchen Dupa Khenchen Tashi Özer Palden Chimé Tagpe Dorje Chogyur Lingpa The Sixty-Fifth Ngor Khenchen, Dampa Rinpoche Ngawang Lodrö Zhenpen Nyingpo Könchok Paldrön Ngawang Jampel Rinchen AUTHOR Jamgön Kongtrul Lodrö Taye Generating Wonder & Glory: A Supplication to Jamyang Khyentse Wangpo’s Successive Lives Arranged in a Rough Summary VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! 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Menu Close Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate SUBSCRIBE Publications Watch People Listen Watch Explore the stories and culture of Tibet through immersive videos. BUDDHIST MISCELLANEOUS Author Tradition Historical Period View All Reset Filters Aspirational Prayer The Magical Lasso: A Prayer of Aspiration to Accomplish Khecara Lelung Zhepe Dorje A heartfelt prayer to the ḍākinīs of three worlds, composed at Pemokö's Dudul Dewa Chenpo, seeking blessings to master the Vajrayāna path for all beings' benefit. See Publication Cosmogony The Formation of the Outer Container Drigung Konchok Tendzin Chokyi Lodro Ancient Buddhist scriptures from the Collection of Precious Qualities reveal how collective karma shapes our universe's formation and every world system within it. See Publication View More

Cloudbanks of Blessings: A Guru Yoga ༄༅། ། ཀུན་བཟང་རྒྱལ་བའི་ཡུམ་ལ་ཕྱག་འཚལ་ལོཿ དེ་ཡང་ལྷ་ལྕམ་བློ་གསལ་དབང་མོ་ལཿ བརྟེན་པའི་བླ་མའི་རྣལ་འབྱོར་འདི་ལྟར་བྱཿ Homage to Samantabhadrā, mother of the victorious ones! What follows is the guru yoga that relies upon the divine consort Losal Wangmo. ཨེ་མ་ཧོ༔ རང་སྣང་རྣམ་དག་སྤྱི་བོའི་ནམ་མཁའ་ལཿ དག་པའི་ཞིང་ཁམས་ངོ་མཚར་བཀོད་མཛེས་དབུསཿ emaho rangnang namdak chiwö namkha la: dakpé zhingkham ngomtsar kö dzé ü Emaho! In my pure perception, in the space above my crown, Is a pure realm, marvelous and beautifully arranged. In its center སེང་ཁྲི་པད་མ་ཉི་ཟླ་བརྩེགས་པའི་སྟེང་ཿ བཀའ་དྲིན་གསུམ་ལྡན་བློ་གསལ་དབང་མོ་དང་༔ sengtri pema nyida tsekpe teng: kadrin sumden losal wangmo dang Upon a lion throne, lotus, sun, and moon, Is she who is endowed with the three kindnesses—Losal Wangmo; རྡོ་རྗེ་ཕག་མོ་དབྱེར་མེད་ཞི་འཛུམ་མདངས༔ སྐུ་མདོག་དཀར་དམར་ཞལ་གཅིག་ཕྱག་གཉིས་པཿ dorje pakmo yerme zhi dzum dang: kundok kar mar zhalchik chak nyi pa Indivisible from Vajravārāhī, she smiles, peaceful and radiant. Her form is white, red [tinged], with one face and two arms. མཉམ་བཞག་སྟེང་ན་བདུད་རྩིའི་བྷནྡྷ་བསྣམསཿ དབུ་སྐྲ་ཐོར་[473]ཚུགས་ལྷག་མའི་སྐུ་རྒྱབ་ཁེབས༔ nyamzhak teng na dütsi bhenda nams: utra tortsuk lhakme kugyab kheb These are [in the mudrā of] meditative equipoise and hold a nectar-filled bhāṇḍha. Her hair is tied in a [473] topknot, with the rest flowing down her back. དར་དཔྱངས་སྟོད་གཡོག་སྨད་དཀྲིས་རུས་རྒྱན་གསོལཿ ཡེ་ཤེས་རང་མདངས་ཐུགས་རྗེས་འོད་ཟེར་འཕྲོསཿ dar chang tö yok metri rügyen söl: yeshe rang dang tukje özer trö Her torso is draped in silk, while she wears a lower garment and ornaments of bone. Her natural radiance of primordial wisdom and compassion radiates as light rays. ཞབས་གཉིས་ཐབས་ཤེས་སྐྱིལ་མོ་ཀྲུང་གིས་བཞུགསཿ རྒྱལ་ཀུན་འདུས་པའི་ངོ་བོར་གསལ་བ་ཡིཿ zhabnyi tabshe kyilmo trung gi zhuk: gyal kün düpee ngowor salwa yi She sits with both legs crossed, [symbolizing] method and wisdom. Shining brightly, embodying the very spirit of all united buddhas, སྤྱན་ཟུང་འབྲུ་ཚུགས་བདག་ལ་བརྩེ་བས་གཟིགས༔ སྤྱི་བོར་རིགས་བདག་པདྨ་བཛྲ་དང་ཿ chen zung dru tsuk dak la tsewe zik: chiwor rikdak pema benza dang Her eyes gaze upon me with an intense expression of love. On her crown is the lord of the family, Padmavajra, ཧེ་རུ་ཀ་དཔལ་ཡབ་དང་གཉིས་སུ་མེདཿ འཁོར་དུ་རིག་འཛིན་དཔའ་བོ་མཁའ་འགྲོ་དང་ཿ heruka pal yab dang nyi su me: khor du rigdzin pawo khandro dang Indivisible from the father, glorious Heruka, While the retinue, vidyādharas, heroes, ḍākinīs, ཆོས་སྐྱོང་དམ་ཅན་སྲུང་མ་སྤྲིན་ལྟར་[474]གཏིབསཿ chökyong damchen sungma trin tar tib Dharma protectors, and oath-bound guardians amass [474] like clouds. སྤྱན་འདྲེན་ཅིང་བཞུགས་སུ་གསོལ་བ་ནིཿ Invitation and Request to Remain: རབ་འབྱམས་ཕྱོགས་བཅུའི་ཞིང་ན་བཞུགས་པ་ཡིས༔ རྩ་གསུམ་ཡེ་ཤེས་ལྷ་ཚོགས་གཤེགས་སུ་གསོལཿ rabjam chok chü zhing na zhukpa yi: tsa sum yeshe lhatsok shek su söl Those who dwell in the manifold realms of the ten directions Request the presence of the assemblies of the Three Roots and primordial wisdom deities! བདག་ལ་ཐུགས་རྗེས་བརྩེ་བར་དགོངས་ནས་ཀྱང་ཿ བྱིན་གྱིས་བརླབས་ཤིང་དགྱེས་པར་བཞུགས་སུ་གསོལཿ dak la tukje tsewar gong ne kyang: jin gyi lab shing gyepar zhuk su söl Lovingly think of me with compassion, as well as Grant me your inspiration, and please remain here joyfully! བཛྲ་ས་མ་ཡ་ཛཿ་ཏིཥྛ་ལྷནཿ benza samaya dza tishta lhen VAJRA SAMAYA TIṢṬHA LHEN ཡན་ལག་བདུན་པ་ནིཿ The Seven Branches: བླ་མ་ཡུམ་ཆེན་ལྷ་ལྕམ་སྤྲུལ་པའི་སྐུཿ བདག་ལུས་རྡུལ་སྙེད་གྲངས་ལྡན་གུས་ཕྱག་འཚལཿ lama yumchen lhacham trulpe ku: dak lü dül nye drangden gü chak tsal Lama, Great Mother, spiritual consort and emanation, I respectfully prostrate to you with a multitude of my bodies equal to the number of atoms. ཀུན་བཟང་ཕྱི་ནང་གསང་བའི་མཆོད་པ་འབུལཿ ཚེ་རབས་ལས་ཀྱི་སྡིག་ལྟུང་མཐོལ་ལོ་བཤགསཿ kunzang chi nang sangwe chöpa bül: tserab lekyi diktung töl lo shak [Like] Samantabhadra, I present the outer, inner, and secret offerings. I confess my misdeeds and downfalls of every proceeding existence. བླ་མེད་བྱང་ཆུབ་མཆོག་ཏུ་སེམས་བསྐྱེད་དོཿ བདག་གཞན་དགེ་ལ་རྗེས་སུ་ཡི་རང་ངོ་ཿ lamé changchub chok tu semkye do: dakzhen gela jesu yi rang ngo I generate the mind intent upon supreme, unsurpassable enlightenment. I rejoice in my own and others’ virtue. འགྲོ་བའི་དོན་དུ་ཆོས་འཁོར་བསྐོར་བར་བསྐུལཿ མ་ཁྱོད་མྱ་ངན་མི་འདའ་བཞུགས་གསོལ་འདེབསཿ drowe döndu chökhor korwar kül: ma khyö nya ngen mi da zhuk söl deb I request you to turn the wheel of Dharma for the sake of beings. Mother, please do not pass into nirvāṇa, but remain here. མ་གྱུར་སེམས་ཅན་དོན་དུ་དགེ་བར་བསྔོཿ magyur semchen döndu gewar ngo I dedicate this virtue for the benefit of all sentients, who have been my mothers. དེ་ནས་གསོལ་བ་འདེབས་པ་ནིཿ Supplication: ཀྱེ་མ། བཀའ་དྲིན་འཁོར་མེད་རྗེ་བཙུན་མཿ དང་པོ་འཁོར་བའི་འདམ་ནས་དྲངསཿ kyema kadrin khorme jetsün ma: dangpo khorwe dam ne drang Kyema! Jetsunma, whose kindness is uninterrupted, First, you pull [us] from the mire of saṃsāra. བར་དུ་བསྐྱེད་[475]རྫོགས་ལམ་ལ་བསླབཿ ཐ་མ་སྐྱེ་མེད་ཆོས་སྐུར་སྟོནཿ bardu kye dzok lam la lab: tama kyeme chökur tön Then, you teach the paths of creation [475] and completion. Lastly, you display as the unborn dharmakāya. ཁྱེད་ལས་རེ་ས་གཞན་ན་མེདཿ བཀའ་དྲིན་དྲན་ཞིང་མཆི་མ་འཁྲུགསཿ khye le resa zhen na me: kadrin dren zhing chima truk There is no one else whom we can place our hopes upon! Tears stream as we remember your kindness. སྙིང་ནས་གུས་པས་གསོལ་བ་འདེབསཿ ཐུགས་རྗེས་གཟིགས་ཤིག་རིན་པོ་ཆེཿ nying ne güpe sölwa deb: tukje zik shik rinpo che With sincere devotion, we offer prayers to you! Look upon us compassionately, Precious One! བདག་ཅག་ལས་ངན་མཐུ་བཙན་པསཿ ད་དུང་གཟུང་འཛིན་འཆིང་བས་བཅིང་ཿ dakchak le ngen tu tsen pe: dadung zungdzin chingwe ching The strong force of our negative karma, Keeps us shackled in chains of subject-object fixation. འཁྲི་བ་བཙན་ཐབས་མ་ཆོད་ནཿ བྱིན་རླབས་ཐུགས་ཀྱིས་དྲང་དུ་གསོལཿ triwa tsentab ma chö na: jinlab tuk kyi drang du söl If we cannot assertively break free from these entanglements, Guide us away from them with your compassionate blessings. བདེ་ཆེན་སྐུ་ཡི་དཀྱིལ་འཁོར་གྱིསཿ རྣལ་འབྱོར་ལུས་ལ་བྱིན་གྱིས་རློབསཿ dechen ku yi kyilkhor gyi: naljor lü la jin gyi lob With the maṇḍala of your great blissful body Bestow blessing upon the bodies of yogis. ཚངས་དབྱངས་གསུང་གི་བདེན་ཚིག་མཐུསཿ སྒྲུབ་པོའི་ངག་ [1] ལ་བྱིན་ནུས་སྩོལཿ tsang yang sung gi dentsik tü: drubpö ngak la jin nü tsöl With the powerful truthful words of your Brahma-like voice, Grant potent blessings to practitioners’ voices! རྣམ་དག་ཐུགས་ཀྱི་ཡེ་ཤེས་གདངསཿ བུ་ཡི་ཡིད་ལ་རྟོགས་པ་བསྐྱེདཿ namdak tuk kyi yeshe dang: bu yi yi la tokpa kye With the radiant primordial wisdom of your completely pure mind, Generate realization in the minds of your children! སྒོ་གསུམ་སྨིན་ཅིང་གྲོལ་བ་དང་ཿ ཐུགས་རྒྱུད་དགོངས་པ་འཕོ་བར་ཤོགཿ go sum min ching drölwa dang: tukgyü gongpa powar shok May the three doors be matured and liberated, and May the wisdom-heart-continuum be transferred! ཨོྃ་ཨཱཿགུ་རུ་ཛྙཱ་ན་ཌཱཀྐི་སིདྡྷི་ཧཱུྃ༔ om ah guru jnana daki siddhi hung OṂ AḤ GURU JÑĀNA ḌĀKINĪ SIDDHI HŪṂ གསོལ་འདེབས་བསྙེན་པ་ཆུ་བོའི་རྒྱུན་བཞིན་འབདཿ མོས་གུས་ལྡན་ལ་བྱིན་རླབས་གློག་ལྟར་མྱུརཿ ཆོས་ཉིད་རང་ཞལ་མཇལ་བར་ཐེ་ཚོམ་མེདཿ ཐུན་མཐར་དབང་བཞི་ལེན་པ་འདི་ལྟར་བྱཿ Exert yourself in the recitations of this supplication like a flowing river. For the devoted, blessings are swift as lightning; there is no doubt that the actual face of dharmatā will be seen. At the end of the session, receive the four empowerments in the following manner. བླ་མའི་སྐུ་[476]ལས་ལྔ་ལྡན་འོད་ཟེར་འཕྲོཿ རང་གི་གནས་ལྔར་ཐིམ་པས་སྒྲིབ་བཞི་དགཿ lamé ku le ngaden özer tro: rang gi ne ngar timpe drib zhi dak Light rays of the five colors radiate from [476] the body of the lama. By dissolving into my five places, the four obscurations are purified— དབང་བཞི་རྫོགས་ཤིང་རྡོ་རྗེ་བཞི་རུ་སྨིནཿ སྐུ་ལྔ་ལྷུན་གྲུབ་འབྲས་བཟང་མངོན་གྱུར་ཞིང་ཿ wang zhi dzok shing dorje zhi ru min: ku nga lhündrub dre zang ngöngyur zhing The four empowerments are complete, and the four vajras are matured. The five kāyas are spontaneously accomplished, and the excellent fruition is actualized. རང་ཉིད་འོད་དམར་ཐིག་ལེ་བྱ་སྒོང་ཙམཿ སྐར་མདའ་ཆད་བཞིན་བླ་མའི་ཐུགས་ཀར་འཕོསཿ rangnyi ö mar tikle ja gong tsam: karda che zhin lamé tukkar pö As red bindu about the size of an egg, I am Ejected, like a shooting star, into the heart of the lama. མོས་གུས་སྟོབས་ཀྱིས་ཐུགས་ཡིད་གཅིག་ཏུ་འདྲེསཿ ཀ་དག་རིག་པ་བླ་མའི་ཞལ་མཐོང་ཤོགཿ mögü tob kyi tuk yi chik tu dre: kadak rigpa lamé zhal tong shok Through the power of devotion, my mind and her wisdom mix as one. May I see the face of the lama, primordially pure awareness! ཐུགས་ཡིད་བསྲེས་མཐར་ལྟ་བའི་ངང་གདངས་སྐྱོང་ལ་བསྔོ་སྨོན་བྱ་བ་ནིཿ After the mixing of minds, while in the radiance of the view, dedicate and make aspirations. དགེ་འདིས་ཕ་མར་གྱུར་པའི་མཁའ་མཉམ་འགྲོཿ འཁོར་བ་མཐའ་མེད་མདག་མེའི་འོབ་ལས་ཐརཿ gé di pamar gyurpe khanyam dro: khorwa tamé dakme ob le tar Through the dedication of this virtue, may beings, equal to space, who have been my parents, Be freed from the fiery pits of endless saṃsāra! སྟོང་ཉིད་བྱང་ཆུབ་སེམས་ཀྱི་རྒྱུད་བརླན་ནསཿ བླ་མ་མཁའ་འགྲོའི་གོ་འཕང་ཐོབ་ཕྱིར་བསྔོཿ tongnyi changchub sem kyi gyü len ne: lama khandrö gopang tob chir ngo May their mental continua be saturated with emptiness and bodhicitta, And may they obtain the level of lamas and ḍākinīs. བདག་སོགས་འདིར་བཟུང་བྱང་ཆུབ་མ་ཐོབ་པརཿ མོས་གུས་འགྱུར་མེད་རྡོ་རྗེའི་གོ་བགོས་ནསཿ dak sok dir zung changchub ma tob par: mögü gyurme dorje go gö ne From now on, until I and others attain enlightenment, May we don the unchanging vajra armor of devotion མཉེས་པ་གསུམ་གྱིས་ཞབས་ཏོག་མཐའ་རུ་ཕྱིནཿ སེམས་ཅན་ཁམས་ཀྱི་འགྲོ་དོན་མ་རྫོགས་པརཿ nyepa sum gyi zhabtok ta ru chin: semchen kham kyi dro dön ma dzok par And perfectly serve [the lama] in the three pleasing ways. Until the benefit of those in the realms of sentient beings is completed, བླ་མའི་ཞབས་ཏོག་ཕྲིན་ལས་ཕོ་ཉ་བཿ བྱང་ཆུབ་སེམས་[477]ལྡན་བརྩོན་འགྲུས་དཔལ་གྱིས་ཕྱུགཿ lamé zhabtok trinle ponya wa: changchub semden tsöndrü pal gyi chak May we who serve the lama as messengers of enlightened activity, We who have bodhicitta, [477] be enriched by the glory of our diligence ངལ་བ་ཁྱད་བསད་ལུས་སྲོག་འབེན་བཙུགས་ཏེཿ ཡུམ་ཆེན་ཐུགས་དགོངས་ཡོངས་སུ་རྫོགས་པར་ཤོགཿ ngalwa khye se lü sok ben tsuk te: yumchen tukgong yongsu dzokpar shok And, regardless of the hardships, sacrifice both body and life for The intentions of the Great Mother to be completely fulfilled! མ་དག་གཟུང་དང་འཛིན་པའི་སྒྲོགས་གྲོལ་ཅིང་ཿ འཁྲུལ་བ་རང་ཞིག་བག་ཆགས་ཟག་པ་ཟདཿ ma dak zung dang dzinpe drok dröl ching: trülwa rang zhik bakchak zakpa ze May the chains of impure subject-object fixation be undone! May delusion be destroyed, and habitual patterns and defilements be exhausted! ཟག་བཅས་ཕུང་པོ་འོད་སྐུར་དེངས་ནས་ཀྱང་ཿ བླ་མ་ཡུམ་ཆེན་ཐུགས་དང་དབྱེར་མེད་ཤོགཿ zakche pungpo ökur deng ne kyang: lama yumchen tuk dang yerme shok May the defiled aggregates dissipate into a body of light, and also, May there be no separation with the mind of the lama, the Great Mother! COLOPHON གུ་རུའི་གཟུངས་མ་ལྷ་ལྕམ་མནྡ་རཿ སྤྲུལ་བསྒྱུར་འཁྲུལ་མེད་ཡེ་ཤེས་ཌཀྐཱི་མཿ བསྐྱེད་རྫོགས་མཐར་ཕྱིན་ཆོས་ཀྱི་གསང་མཛོད་ལཿ དབང་བསྒྱུར་ཡོ་གའི་བློ་གསལ་སྒྲོལ་མ་ལཿ བརྟེན་པའི་བླ་མའི་རྣལ་འབྱོར་བྱིན་རླབ་སྤྲིན། ཟོ་དོར་བཞག་བྲིའི་སྲས་མོ་འོད་མཛེས་མསཿ ནན་གྱིས་བསྐུལ་དང་ཉེ་གནས་དད་དམ་ལྡནཿ འོད་གསལ་སྙིང་པོའི་གསོལ་བ་བཏབ་པའི་ངོརཿ གནས་ཆེན་རྒྱ་ [2] མོ་དམུ་རྡོའི་ལྟེ་བ་རུཿ ཁྲག་འཐུང་ལས་ཀྱི་རྡོ་རྗེས་སྤེལ་བའོ། ། དགེའོ། ། At the insistent behest of Özema, daughter of the chief local god of Zhagdra, And the supplication of the faithful attendant Ösal Nyingpo, At the center of the great sacred place of Gyalmo Mudo, Tragtung Lekyi Dorje composed “Cloudbanks of Blessings: A Guru Yoga that Relies Upon Losal Drölma,” master Of the secret treasury of the Dharma and perfector of creation and completion, An undeluded primordial wisdom ḍākinī who is the emanation of The Guru’s divine consort, Mandara. Virtue! མཉམ་བཞག་ཏུ་ཆོས་ཐམས་ཅད་བདེན་པ་ནམ་ཡང་མེད། སྣང་བ་ཙམ་ཡང་མེད་པ་ནམ་མཁའི་དཀྱིལ་ལྟ་བུ། རྗེས་ཐོབ་ཏུ་སྣང་ཙམ་དུ་ཡོད་ཀྱང་མི་བདེན་པ་རྨི་ལམ་ལྟ་བུ་སྒྱུར་མ་ལྟ་བུར་རྟོགས་པར་བྱའོ།། །། During meditative equipoise, all phenomena do not truly exist whatsoever, not even a mere appearance—it is like the center of space. During post-meditation, even though there are mere appearances, one should realize that, like a dream and like an illusion, they do not truly exist. NOTES [1] Recte : ngag ; 2009, 475.3: ngang ; 2015, 244.13: ngag . [2] Recte : rgyal ; 2009, 477.4: rgya ; 2015, 245.17: rgyal . Published: February 2024 NOTES BIBLIOGRAPHY Do Khyentse Yeshe Dorje. 2009. bla maʼi rnal ʼbyor gyi byin rlabs sprin phung . In gter chos mdo mkhyen brtse ye shes rdo rje , vol. 5, 471–77. Chengdu: Dzogchen Pönlop Rinpoche. BDRC MW1PD89990_670726 . Do Khyentse Yeshe Dorje. 2015. mdo mkhyen brtse ye shes rdo rjeʼi gsung ʼbum , vol. 5, 243–246. Chengdu: si khron dus deb tshogs pa si khron mi rigs dpe skrun khang . BDRC MW3CN7920 . Abstract Rare indeed it is to discover a guru yoga that relies upon a historical woman. But our research has unveiled a rare gem hidden in Do Khyentse Yeshe Dorje’s treasure collection ( gter chos ) — a guru yoga that transcends conventional narratives, anchored in the reverence of a historical yoginī. Join us in unraveling the secrets of female practitioners in the Tibetan world, where feminine power becomes a gateway to tantric transformation. BDRC LINK MW1PD89990 _670726 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 00:27 TRADITION Nyingma INCARNATION LINE Jigme Lingpa HISTORICAL PERIOD 19th Century TEACHERS The Fourth Dzogchen Drubwang, Mingyur Namkhe Dorje The First Dodrubchen, Jigme Trinle Özer Gyurme Tsewang Chokdrub Dola Jigme Kalzang Jigme Gyalwe Nyugu TRANSLATOR Tib Shelf INSTITUTIONS Mahā Kyilung Monastery Katok Monastery Dzogchen Monastery Tseringjong STUDENTS Losal Drölma Tsewang Rabten Nyala Pema Dudul The Second Dodrubchen, Jigme Puntsok Jungne Patrul Orgyen Jigme Chökyi Wangpo The First Dodrubchen, Jigme Trinle Özer Ranyak Gyalse Nyoshul Luntok Tenpe Gyaltsen Özer Taye Kalzang Döndrub Pema Sheja Drime Drakpa Kunzang Tobden Wangpo Gyalse Zhenpen Taye Özer Chöying Tobden Dorje Rigpe Raltri AUTHOR Do Khyentse Yeshe Dorje Cloudbanks of Blessings: A Guru Yoga VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! 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Mura Pema Dechen Zangpo The great spiritual friend [ 1 ] widely known as The Third Mura Pema Dechen Sangpo (b. 19th cent) [ 2 ] an actual emanation of Avalokiteśvara, was a direct disciple of both Khenchen Pema Vajra (1807–1884) [ 3 ] and Patrül Jigmé Chökyi Wangpo (1808–1887). [ 4 ] The basis for his emanation is as follows: In the presence of our Teacher [Buddha Śākyamuni], there were the bodhisattva mahasattva, the supremely noble, Avalokiteśvara, and Mahākālika [ 5 ] of the [sixteen] elder arhats. Here in the Land of Snow, from the twenty-five disciples, [ 6 ] the king and subjects, the great adepts and heart heirs of the Second Buddha Orgyen were Kyeuchung Lotsawa (b. 8th cent.) [ 7 ] and Nyak Jñānakumāra. [ 8 ] Having appeared as sequential [incarnations] such as the magical display of the great treasure revealer Taksham Nüden Dorjé (b.1665) [ 9 ] as well as [at times] unexpectedly,[ 10 ] [the stream of incarnations] greatly increased the benefit and welfare of beings as well as the teachings. THE FIRST INCARNATION RITRÖ RIGDZIN GYATSO The first incarnation Ritrö Rigdzin Gyatso (b. 18th cent) [ 11 ] was born in the land of Nak Shö. [ 12 ] He completed his studies [relying upon] many spiritual friends such as the great treasure revealer Nyidrak Tülku. Thereafter, due to the ripening of his aspirations to acquire students at the appropriate time in Upper Dza in Do Kham, he was greatly inspired to firmly plant the victory banner of practice at Kilung Gödam Hermitage, [ 13 ] where he stayed for a long while. During this period Getsé Lama Jigmé Ngotsar (18th cent.) [ 14 ] and [Ritrö Rigdzin Gyatso] mutually taught one another as guru and student. With a single intention, they built a monastery together and established the single monastic seat [of Kilung Hermitage, which later became known as Kilung Monastery]. Furthermore, the newly built the famous great stone edifice known as the Mura Maṇi Wall for the common splendour and merit of the beings in the Snowy Land of Tibet—which can [still] be seen to this day. After Getsé Lama Jigmé Ngotsar passed into the pure lands, the First Lord Mura maintained the seat [of Kilung Monastery] by himself. Innumerable students congregated there as he turned the wheel of the doctrine. [During his life] he extensively spread the teachings of the theory and practice, [eventually] passing away in peace. THE SECOND INCARNATION PÖNPO GYURMÉ CHÖDAR The second lineage incarnation Pönpo Gyurmé Chödar (18th cent.) [ 15 ] was born in the Gotsa Dragen home, [ 16 ] which was part of the Getsé settlement. The Fourth Dzogchen Drubwang [Mingyur Namkhé Dorjé] (1793–1870) [ 17 ] recognised and installed him on the dharma throne of the monastic seat. As he reached a respectable age, he had an extreme dislike of watching over the monastic preparations, which were fraught with distractions. [Rather], he would single-pointedly practice [meditation]. Since he had completely enveloped his mind with bodhicitta, even habitually sinful and pernicious people would instinctually adopt beneficial and altruistic conduct simply by meeting this lord or hearing his voice. [Furthermore] wherever he resided, the vicious animals living around that region would not engage in anything harmful to [any] sentient being. In these ways, he attained mastery, living the liberating life of a conqueror’s heir. At the end of his life and the completion of his practice, he actually passed into the primordially pure inner space, the royal capital of the dharmakāya. THE THIRD INCARNATION MURA PEMA DECHEN SANGPO In concordance with what was mentioned earlier [regarding] emanations appearing as one or many, simultaneously or instantaneously [ 18 ] in accordance with the specific dispositions and inclinations of sentient beings, the third incarnation the kind and glorious Mura Pema Dechen was the last to arrive. Once again, he intentionally took birth as a spiritual friend of all vajra holders possessing the three [vows], as in the latter half of the fourteenth sexagenary cycle (18th cent.) in a Getsé settlement situated in Dzachuka, Do Kham, he took birth into a divine house where many sublime beings had been born. As soon as he spoke, he recited the six-syllable [Maṇi] mantra. He possessed the nature [of someone] totally beyond that of an ordinary person as his heart was filled with immeasurable love, compassion, and various other [qualities]. Drubwang Dzogchenpa Mingyur Namkhé Dorjé [recognised] and decided that he was the unmistaken incarnation of the previous [Mura] and installed him on the monastic seat. Having arrived at Rudam Orgyen Samten Chöling (Dzogchen Monastery), [ 19 ] the source of scholars and accomplished ones, he received teachings from many virtuous friends such as Dzogchen Yishin Norbu, Gyalsé Shenpen Tayé (1800–1855), [ 20 ] Patrül Jigmé Chökyi Wangpo, Khenchen Pema Vajra, etc. He received prātimokṣa, bodhisattva, and tantric vows, [ 21 ] instructions and guidance on the great scriptures of sūtra and tantra, the maturation and liberation instructions of the oral traditions and treasure traditions of the old and new schools, and the instructions and advice on the Dzogchen Heart Essence (Nyingtik) cycles. He became a lord of scholars and adepts through completing his studies. He particularly served Khenchen Pema Vajra as his special lord of the [tantric] family. Even after the Lord [Pema Vajra] passed into the pure land, [Pema Vajra’s] wisdom body protected and blessed Pema Dechen. He made a profound, powerful, and truthful aspiration to never be separated from [Pema Vajra] for many lives to come. This apparent aspiration can be inferred as it is contained in his supreme secret biography. The signs of Mura’s attainment include squeezing stones with his bare hand, possessing unobstructed clairvoyance, and other such marvels for which all sentient beings bowed down at his feet. At his monastic seats of Kilung Monastery and Rudam [Dzogchen Monastery’s] Śrī Siṃha College, he turned the wheel of the doctrine of the limitless ripening instructions of both the oral and treasure teachings. In particular and from time to time [he taught]: Yeshé Lama , or The Unexcelled Wisdom , the instructional guide of the secret Dzogchen Heart Essence teachings, and Purifying the Six Intermediate States of the completion stages. His direct disciples and holders of his lineage included: The Fifth Drubwang Tubten Chökyi Dorjé (1872–1935), [ 22 ] Khentrül Déga, [ 23 ] Chadral Künga Palden (1878–1944), [ 24 ] Jamgön Mipam Rinpoche (1846–1912), [ 25 ] Abu Lhagyal or Pema Tekchok Loden (1879–1955), [ 26 ] Khen Sécho, Jigmé Yönten Gönpo (1899–1959), [ 27 ] Khen Chimé (19th cent.–20th cent.), [ 28 ] and many great beings who hold the Dzogchen teachings. Many spiritual friends came including Shechen Gyaltsab Pema Namgyal (1871–1926), [ 29 ] Khenchen Yönten Gyatso, [ 30 ] Takla Könchok Gyaltsen (1859–1943), [ 31 ] Khenchen Künzang Palden (1862–1943), [ 32 ] Khenchen Tubga Rinpoche, Ngawang Palsang or Ngakchung (1879–1940), [ 33 ] Mewa Khenchen Tséwang Rigdzin (1883–1958), [ 34 ] and Kyabjé Dilgo Khyentsé (1910–1991). [ 35 ] In the present age, [as for] all the lineage of the six bardo transmissions, it appears that there is nothing that is not connected with this lord. He is featured in various supplications for the lineage gurus of our own Heart Essence tradition. He came to be an unrivalled tradition holder of the greatly secret Heart Essence. He encouraged all the men and women from higher and lower Dzachuka up to north Golok to give up negative deeds and engage in virtuosity, and he turned the wheel of the doctrine for Maṇi [recitation] and practice. Thus, he transformed the entire area into a land of complete virtue. [Furthermore] he extensively renovated the Maṇi Stone Wall that his previous incarnation had built becoming one hundred-fold more extensive. [Lastly] he built many [virtuous structures] including stupas in the surrounding area. The continuation of his activity for the spontaneous accomplishment of the two-fold benefit will never diminish [and instead] will continue throughout his future lives. [Finally] he temporarily displayed the manner of peacefully passing away into the primordial inner space, the expansive wisdom mind of Samantabhadra. COLOPHON None NOTES [1] dge ba'i bshes gnyen, kalyāṇamitra [2] pad+ma bde chen bzang po, BDRC P8693 [3] mkhan chen pad+ma badz+ra, BDRC P6744 [4] dpal sprul 'jigs med chos kyi dbang po, BDRC P270 [5] dus ldan chen po [6] This is referring to the 25 disciples (rje 'bangs nyer lnga) of Padmasambhava. [7] khye'u chung lo tsA ba, BDRC P3AG56 [8] gnyags dznyA ku mA ra, BDRC P6525 [9] stag sham nus ldan rdo rje, BDRC P663 [10] The meaning here is that the emanations of the mind-stream of Mura Pema Dechen arose sequentially, but in some cases emanations would appear at any point in time devoid of and sequence. [11] ri khrod rig 'dzin rgya mtsho, BDRC P2JM457 [12] yul nag shod [13] kiH lung mgos zlam, BDRC G3955 [14] dge rtse bla ma 'jigs med ngo mtshar, BDRC P2881 [15] mu ra sprul sku 02 dpon po 'gyur med chos dar, BDRC P8LS13175 [16] mgo tshwa sba rgan [17] rdzog chen gru dbang 04 mi 'gyur nam mkha'i rdo rje, BDRC P1710 [18] See point 10 [19] rdzogs chen ru dam o rgyan bsam gtan chos gling, BDRC G16 [20] gzhan phan mtha' yas 'od zer, BDRC P697 [21] These correspond to the vows of the three vehicles. [22] rdzogs chen grub dbang 05 thub bstan chos kyi rdo rje, BDRC P701 [23] bde dga', BDRC P6960 [24] mkhan chen kun dga' dpal, BDRC P4996 [25] mi pham 'jam dbyangs rnam rgyal rgya mtsho, BDRC P252 [26] a bu lha sgang pad+ma theg mchog blo ldan, BDRC P6955 [27] 'jigs med yon tan mgon po, BDRC P6600 [28] mkhan chen 'chi med ye shes, BDRC P6959 [29] zhe chen rgyal tshab 04 'gyur med pad+ma rnam rgyal, BDRC P235 [30] dge mang mkhan chen yon tan rgya mtsho, BDRC P6961 [31] stag bla dkon mchog rgyal mtshan, BDRC P00KG03790 [32] mkhan chen kun bzang ldan, BDRC P6962 [33] ngag dbang dpal bzang, BDRC P724 [34] mkhan chen tshe dbang rig 'dzin 01, BDRC P6306 [35] dil mgo mkhyen brtse bkra shis dpal 'byor, BDRC P625 BIBLIOGRAPHY bstan 'dzin lung rtogs nyi ma. 2004. Mu ra sku phreng gsum pa pad+ma bde chen bzang po . In Snga 'gyur rdzogs chen chos 'byung chen mo, pp. 627–630. Pe cin: Krung go'i bod rig pa dpe skrun khang. BDRC W27401 Abstract 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 Lungtok Nyima it clearly describes some of the key moments, activities, teachers, and students of the Mura lineage. BDRC LINK W27401 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 00:27 TRADITION Nyingma INCARNATION LINE N/A HISTORICAL PERIOD 19th Century TEACHERS Dzogchen Mingyur Namkhe Dorje Dza Patrul Orgyen Jigme Chökyi Wangpo Jigme Ngotsar Pema Vajra Pema Tegchok Loden Gyalse Zhenphen Taye Özer Könchok Dragpa TRANSLATOR Tib Shelf INSTITUTION Dzogchen Monastery STUDENTS Takla Könchok Gyaltsen The Fourth Shechen Gyaltsab, Gyurme Pema Namgyal Mipam Gyatso Ngawang Norbu Batur Khenchen Tubga The Fourth Lingla, Tubten Trinle Gyatso Dilgo Khyentse Tashi Paljor Khenchen Tsewang Rigdzin Yönten Gönpo Pema Tegchok Loden Batur Khenpo Tubten Chöpel Tubten Nyendrak Chogtrul Dega Gemang Khenchen Yönten Gyatso Kunzang Palden The Fifth Dzogchen, Tubten Chökyi Dorje Kunga Palden Khenpo Ngakga Sönam Chöpel Ngawang Palzang Khyungtrul Pema Trinle Gyatso AUTHOR Tenzin Lungtok Nyima Mura Pema Dechen Zangpo VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! Name * Email* Submit Tib Shelf is a not-for-profit organisation dedicated to translating, presenting and preserving primary source Tibetan texts across a vast array of genres and time periods. We make these literary treasures accessible to readers worldwide, offering a unique window into Tibet's rich history, culture and traditions. Tib Shelf has been accredited by the British Library with the International Standard Serial Number (ISSN): 2754–1495 CONTACT US | SHELVES@TIBSHELF.ORG © 2024 Tib Shelf. All rights reserved.

The Great Symbolic Vision at Palpuk Ring: A Dream of Guru Chökyi Wangchuk Homage to Guru Pema Tötrengtsal! Namo! In the summer of the Wood Female Snake year (1245), on the tenth day of the Dog month, at Palpuk Ring (“Glorious Long Cave”), located at the supreme and exalted sacred site of Kharchu in Lodrak, I was performing a ritual feast with torma offerings and empowerment at Guru Pema’s abode of accomplishment. It was at that time that I, the monk Chökyi Wangchuk, [1] had a dream at dawn. I was sitting before Pang Village, [2] taking in my homeland, and a white girl with a cowrie headdress came to me. She pointed towards my house and inquired, “Who built this place?” “My parents built it.” “That’s not true—where are your parents now?” Remembering that my parents had passed away, I leaned against the door, tears flowing in my grief. I felt uncertain about the situation and wondered if my parents were still inside, so I cried in sorrow: “Papa, you home? Mama, you’re there, no?” From the depth of my heart, I asked if my parents were there, and as I went longing for my loving parents, I called out, “Please open the door. Open this door, please!” A faint, ethereal voice replied: “You’ve never had parents, and you don’t have them now. Though you may cry out for them, they will not come into being.” Struck hard with utter despair and torment, I cried, “If I’ve never had parents, where did I first come from? Where am I in the meantime? Where will I go in the end … who are you?!” [365] “You’ve never even been born,” the voice answered. “You haven’t even come from anywhere! You’re baseless and don’t abide anywhere. Being causeless, you’ll never be anything in the end. Now, as for me, I don’t exist. I am empty resonance—Guru, heed this: “Parents are concepts of erroneous self-grasping. Like a person whose heart has been ripped out, Remain in great equanimity, however much you can. For a father, mother, and son, there’s no such thing as uniting or separating. Understanding this is primordial wisdom (Yeshe), And all suffering is ornamentation (Gyen).” Upon hearing this, I was freed from all the longing and grief I had for my parents, and while abiding vividly in self-aware emptiness and clarity devoid of grasping, I somehow found myself atop the rocky Palpuk Ring together with Yeshe Gyen (“Primordial-Wisdom Ornamentation”). Staring into the sky, she prostrated repeatedly. I also looked and the entire sky appeared to be swathed in a thick expanse of rainbow-like clouds and mist. Atop Dragri Senge Karmo (“White-Lioness Stone Mountain”) a black man stood, as immense as a mountain, with braids of writhing black serpents and flames flaring from his mouth that scorched the surrounding vegetation and woodlands. Upon his crown, where the sun and moon conjoined, was Mahā Guru Pema Tötreng, cross-legged in the center of a lotus swirling with sunlight. Dark blue and adorned with the six born ornaments, his hair was tied up and he donned a diadem with navy silk. He held a vajra and bell in his hands as his three eyes gazed piercingly. Various voices came from the many heads of his skull garland draped diagonally across his chest. In front, embracing him was Machik Jomo Nazhön Dzema (“Sole-Mother Lady, Young and Beautiful”), who had the raiment of a goddess, and ḍākinīs adorned with the six bone ornaments surrounded him. [366] They all bowed to the Guru in his intimate embrace and offered him nectar. Under his right knee, he pinned down a lion as well as a peacock under his left, while beneath his two crossed legs, he pinned down a swine, snake, and bird. From the mouth of the swine shone dark blue light, white from the snake, and red from the bird, rising like smoke. At the tip of these was a five-pronged crystal vajra. A white OṂ, a red A, and a dark blue HŪṂ radiated from and reabsorbed into the Guru’s three places. On his right side danced the five classes of heroes, while the five classes of heroines danced on the left. Goddesses of the five sensory delights and many hosts of ḍākinīs encircled him. Great flags of victory were planted on the four corners of his seat. Divine attendants danced in all directions while holding various musical instruments. Seeing him amidst this encirclement as dense as clouds, I also prostrated, supplicated, and spoke these words: “Kyeho! This excellent, supreme sacred site is delightful! Lhodrak Kharcu is so joyous! Palpuk Ring is lovely! I’m overjoyed at the Guru’s arrival! Guru, with your hosts of ḍākinīs and gings , Confer empowerment upon me and bless me! Compassionately care for the six classes of beings, Venerable One, open your heart’s secret door, And turn the wheel of the Dharma, please!” In light of this request, Mahā Guru Gyalpo looked into the sky and spoke: “Primordially selfless, this reflexive awareness, Out of nowhere, rises as any aspect whatsoever. If you know to rest without grasping, You will realize total natural liberation, devoid of clinging.” Having uttered these words, he entered contemplation. Machik Jomo then stood up in front of him. Looking at me she said: [367] “Although all the Dharma doors are condensed in empowerment, This is the authorization of enlightened body, speech, and mind. If you wish to attain undefiled bliss, Destroy grasping at defiled pleasure.” Having said this, she embraced the father (Guru Rinpoche). Then ten great ḍākinīs Each arose and in unison Propounded the following profound, excellent Dharma: “First, relying upon a knowledgeable physician, To diagnose the disease—vomit, urinate, and defecate. The medicinal compound expels the chronic illness from within. Without rejecting the illnesses, all maladies are cured.” Then the five classes of heroes on the right Performed a dance and spoke: “If you wish to approach and accomplish the hero, Approach primordial spontaneity and simplicity. Realizing that is close approach. Abiding in such a state is accomplishment. Manifesting that is great accomplishment. This is the pith instruction that encompasses all approach and accomplishment.” Having said this, they laughed, “haha!” and danced about. Then the five classes of ḍākinīs on the left Danced and sang and said: “If you wish to approach and accomplish the ḍākinī, Primordial self-grasping is the ḍākinī. Mentally constructing it as such is approach. Realizing that itself is close approach. Abiding in such a state is accomplishment. Mastering that is great accomplishment.” Having spoken, they continued their dance. Thus, to the Guru’s manifestation, I, out of delight, joy, and awe, Offered a kusulu [3] gaṇacakra. Then, the Guru spoke again: “All that appears and exists is a symbolic teaching. Specifically, this manifestation of mine Is a symbol of the supreme path of liberation. So, decode the symbolic meaning, son of a noble family.” Thus he spoke, and as I deciphered the symbol, The Guru [368] was pleased and continued: “Saṃsāra and nirvāṇa, existence and non-existence, Periphery and center—all are myself. Elaboration and simplicity are my path. All forms, sounds, and negative thoughts Are my supreme body, speech, and mind. All hopes and fears, including what to accept or reject, Are displays of me, Orgyen. Faults and virtues, good and bad—these are my companions. Everything is primordial wisdom, my ornamentation. All sentient beings to be tamed are utterly perfect. Everything is the dharmakāya, my dimension. Anything is acceptable. Nothing exists. Since everything is perfected in the equanimous state, How could there be accomplishment or something to accomplish? Everything is my magical display. Even though your visions are unfathomable, They are wholly complete in me, Orgyen. Take a body as an example. It has limbs, other parts, and conditions. Through the power of self-awareness, they are perfect within it. Everything is the saṃbhogakāya of Orgyen. Whoever sees my nature, That person who is aligned with ultimate reality, Naturally liberates even the Three Supreme Jewels, Naturally liberates the six classes: sentient beings, Naturally liberates conceptions of good and bad, Naturally purifies karma, cause, and effect, Naturally exhausts all mentally fabricated phenomena, Naturally liberates pure vision and delusion, And destroys hopes, fears, and fixation. All the faces of the sugatas are perceived at this time. The nectar of the Dharma is imbibed at this time. The darkness of saṃsāra is dispelled at this time. The great poisons of beings are expunged at this time. The sun’s rays of compassion dawn at this time. The lord of the Dharma is attained at this time. Buddhahood of pure vision without delusion And the Buddha’s teachings are established at this time. The saṅgha is exalted at this time. The precious treasures are encountered at this time. The guru of self-awareness is faced at this time. Appearances are brought under control here at this time.” As soon as these words were spoken, The Guru, his retinue, and all magical displays, Vanished [369] in the sky, and there The sun and moon arose simultaneously— Their light filled the world. And even this billion-fold world system Appeared like a splayed tent of [five-colored] silk brocade. For a moment, it was a magnificent, spectacle. After that, Lady Yeshe Gyen Pulled a mirror from her waist And offering to me, she said: “As soon as I met the Guru, I obtained undying faith. To be ever-connected, At Tsongdu Gurmo, [he] showed [me this] symbol. All those connected nearby also Follow me and the Guru, And to them, I have shown this symbol, Which I now humbly offer.” Having said this, she removed her caprine garment, And naked she pranced around three times. Then having torn it into four caprine pieces, They became four brocade garments. These she hung on a cedar tree. “Here in this supreme place, the secluded abode of Kharchu, As long as the wind does not topple this tree, Four people who delight in practice will come, Who are capable of benefiting beings. So, dress them in these four garments,” she said. Then, she split her belt in half, And the two became black snakes. “In this place, Pekar Nagpo Transformed his consciousness into two monks. While living here, for all Dharma practitioners, They create obstacles. After passing to the next life, They will be samaya-breaking demons towards all Dharma practitioners, Bind their necks with these two snakes And subdue them under the Vairocana cakra. Last year, after my death, From the seventh day on, for one month, I remained together with a group of gandharvas. Then I went on a pilgrimage to Lhasa. Over in Tsangrong, I stayed for half a month. At Mawochokpo, [4] I stayed for a month. Until last night I have been purifying myself. [370] I’ve been offering clarified butter with burnt offerings ( sur ). I offered torma to the wicked person, Who was trying to cause me harm. Now that you have come, Guru, wherever you go, Don’t leave me behind but take me along, I beg of you! Yöntsun Gompa brought this small turquoise And relics that were given by the Guru. Luck brought this groundless mind of mine. [5] Write my name and form on this silk And put it into a receptacle, then take it wherever you reside. My companionship with the Guru will never waiver. Keep me secretly at your chest.” As soon as I put it there, I woke up. While thinking that it was in my heart, I wrote “easy,” but there was nothing to grasp. [6] Though it was a deluded appearance, I was filled with longing: While praying for guardianship, I fell asleep and in my vision Four girls with cowrie headdresses appeared And sang this song with soft, radiant voices. “Emaho! DHARMASARVA TETE ŚUDDHE HO YĪ! When everything is realized to be one, that oneness is inconceivable, and afflictions are severed as they are. When the essence of all phenomena is realized, there is no place for afflictions to arise. As the self is inconceivable, there is no one to generate afflictions. The severing of afflictions in their own state is the Buddha’s intent. SARVADHARMA TENATETE ŚUDA DHE HO!" Now here are the lyrics for their rhythmic dance: “Emaho! The phenomenal world is the guru’s body. The three realms sway as symbols— shik se shik. OṂ ĀḤ HŪṂ: All sounds are the guru’s speech. Resonance reverberates as Dharma— si li li . OṂ ĀḤ HŪṂ: All thoughts are the guru’s mind. Cognizance blazes as primordial wisdom— wa la la. OṂ ĀḤ HŪṂ: Dancing as external objects, Hosts of wisdom deities flash— ya la la. OṂ ĀḤ HŪṂ: Dancing as internal subjectivity, They vibrate [371] in a state of non-grasping— cha la la . OṂ ĀḤ HŪṂ: Dancing neither externally nor internally, They flicker as the great unimpededness— ta la la . OṂ ĀḤ HŪṂ: A dance that reverberates in the dharmadhātu, They take enormous joy in great simplicity! OṂ ĀḤ HŪṂ: A dance that reverberates in the saṃbhogakāya realms, They delight in the ornamental display of sensual pleasures. OṂ ĀḤ HŪṂ: A dance that reverberates in the nirmāṇakāya realms, Appearances sway as emanations— shik se shik .” OṂ ĀḤ HŪṂ: Then these four girls: One resided in the expanse of space, And her dance pervaded space. One resided in the sky, And her dance pervaded the sky. One resided at the confluence of three valleys, And her dance pervaded the earth. One introduced the dances: “If you realize the meaning of space, the dharmadhātu, Conceptuality is the dance of the dharmakāya. If you realize the meaning of self-arisen primordial wisdom, Sounds are the dance of the saṃbhogakāya. If you realize the meaning of the single, unique sphere, Phenomenal existence is the dance of the nirmāṇakāya. When subject-object fixation is liberated as it is, It is the dance of the Great Perfection. The meaning indicated by this song and dance, Is the view free from reference points. Fortunate one, when you understand it— Go into the sandalwood forest. Go to a land where wild bamboo grows. Go to a place where sālu grows. Realizing the indivisibility of appearance and emptiness, Rest in the natural fundamental state, And enjoy the seed of unobstructedness. This symbolic meaning, endowed with the two truths, Is your instruction, Chöwang.” After this, she gathered those dancing in space, the sky, and on earth into herself. Facing the sun in the south, she said, “If all yogis on the path remain on the path, follow me, follow me, follow me! They will certainly traverse [372] from bliss to bliss! They will certainly traverse from bliss to bliss! They will certainly traverse from bliss to bliss! The vast benefit for beings will emerge, will emerge, will emerge!” Saying this, she flew off into the south and disappeared. Upon waking up back at home, I vomited three times. In mere conventional terms, I did not know whether this was a good or bad thing. At the overwhelming behest of all my retinue, I put these last parts of my dream into writing. This was “A Great Symbolic Dream of Chöwang the Monk.” Iṭi. [7] Emaho! Guru Rinpoche’s Inconceivable manifestations And the symbols shown to benefit beings Were comprehended by Chöwang in this manner: First, since the intermediate state of dreaming Is not subject to restrictions or extremes, It was understood to be the symbol of the ground, the natural state. Then, having realized personal projections, They were understood to be the mind that grasps the basis of delusion. Taking the house to be my own Was understood to be the confusion towards referent objects. The white girl with a cowrie headdress, Who asked all sorts of questions, She refuted false, delusional appearances And introduced the fundamental state. With the lamp of stainless wisdom, She introduced it to be without a ground or foundation. Upon knowing all phenomena to be the base, It was understood to be the symbol of liberation. Atop the rocky Palpuk Ring, As I and Yeshe Gyen, together, Looked into the vastness of the sky, The clouds, rainbow colors, and luminous expanse Had no separation from the all-base. Atop the rock, Ignorance and primordial wisdom simultaneously Were the objects severed in space, the dharmadhātu, Resulting in nirvāṇa appearing as rainbow-like deity forms And saṃsāra like cumulus clouds. Yet, they dissolved into the nature of mind, which was illuminating. This was understood to be the symbol of the non-duality [373] of appearance and mind. Atop Dragri Senge Karmo The black man as big as a mountain, Who was adorned with serpent braids And had flames flaring from his mouth that burned down the entire forest— On the stone mountain (Dragri) of the empty nature of mind, The stainless lion (Senge) of conceptuality— He was the transmuting, supreme man of awareness, Adorned with afflictive emotions, like the serpents of aversion. Since the fire of realization burned down the forest of ignorance, This was understood to be the symbol of the view. Guru Padmākara himself— With the disks of the sun and moon conjoined On his crown, in the center of a lotus of swirling light, Seated with his legs crossed: The man in whom method and wisdom are unified Understood all of it to be the unwavering meditation On the meaning of bliss, clarity, and non-thought, free from extremes; The unsurpassed, faultless, and self-arisen abode; And the Great Perfection, the nonduality of meditation and post-meditation. The dark blue body adorned with the six ornaments, The topknot and ornamentation, The two hands holding a vajra and bell, The three eyes gazing piercingly, The garland of skulls with various voices, The engagement of meditative union, The ten ḍākinīs bestowing nectar, The great lion roaring on the right, The peacock exhibiting its feathers on the left— The one who employs the union of method and wisdom, Possesses the six unchanging higher perceptions, And is adorned with the compassion that loves all beings, Who looks after the three realms, Propounds the appropriate Dharma to disciples, Confers empowerment of non-dual great bliss, Guides on the path of the ten perfections, Fearlessly expresses, And provides medicine that dispels poisons and attractions— These were understood to be the symbols of enacting the taming of beings. The swine, snake, and bird pinned Beneath his two crossed legs With light rays emanating from their mouths That coalesced into a five-pronged crystal vajra, The radiating and absorbing of the three seed syllables, The heroes on the right and the heroines on the left, The encircling hosts of ḍākinīs and goddesses of delight, The planting of the four great victorious flags, The encircling hosts of music coming from the ten directions, And the ones sitting in the center: When these are connected to view, meditation, and conduct, The three poisons are purified as the three kāyas; The five kāyas are present without the stains of the afflictive emotions; Beings are liberated through body, speech, and mind; The hero of appearance-emptiness and method-wisdom Gathers all wealth for everyone And becomes a great victor over the four demons— Triumphant in all directions and spontaneously accomplished. Thus, these were understood as the symbol of the spontaneously accomplished result. As I requested to turn the wheel of the Dharma, The symbols were self-explanatory. The instructions of the Guru and consort Were symbols indicating instant maturation and liberation. The instructions of the ten ḍākinīs Were symbols indicating gradual maturation and liberation. The instructions of the heroes and ḍākinīs Were symbols indicating the definitive approach and accomplishment. Offering the illusory body as a gaṇacakra, Was the symbol of liberation by casting away self-grasping. Telling me to decipher The meaning of the Guru’s manifestation Was understood to be liberation through the analysis of phenomena. Thus, wisdom decodes the symbols. For the symbol of liberating all conceptual thoughts as they are, This commentary on the symbols of “The Great Symbolic Meaning” Was professed by me, Chökyi Wangchuk. Iṭhi. Sarva Maṅgalaṃ! Thus it was written. SIGLA A1 and A2 : Guru Chöwang (gu ru chos dbang). 1979. gu ru chos dbang gi rang rnam dang zhal gdams . 2 vols. rin chen gter mdzod chen po’i rgyab chos , vols. 8–9. Paro: Ugyen Tempai Gyaltsen. BDRC MW23802 . B1–3 : Tertön Guru Chökyi Wangchuk (gter ston gu ru chos kyi dbang phyug). 2022. gter ston gu ru chos kyi dbang phyug gi ran rnam dang zhal gdams bzugs so , vols. 1–3. Edited by Dungse Lama Pema Tsewang (gdung sras bla ma pad+ma tshe dbang). Lamagaun, Nepal: Tsum Library. NOTES [1] Guru Chökyi Wangchuk (gu ru chos kyi dbang phyug, 1200/1212–1270, BDRC P326 ), also known as Guru Chöwang, was a thirteenth-century treasure revealer and the second of the five treasure revealing kings ( gter ston rgyal po lnga ). [2] This is the home village of Guru Chökyi Wangchuk. [3] Or kusāli , it is the visualized offering of one’s body, as at that moment, the practitioner has nothing else to offer. It is also known as the beggar’s offering and is prevalent in the Severance ( gcod ) tradition. [4] This is the seat of Nyangral Nyima Özer, BDRC G7 . [5] The exact meaning of this line is not clear. A1: 370.2, B2: 50.3: brten med seMs (B2: sems ) ’di phya sangs khyer/. [6] Again, it is unclear. Literally, it states, “There was no reply.” It appears that he is writing down his dream since he wrote “easy,” presumably at the beginning of his document. A1: 370.3, B2: 50.5: sla’o bris pas lan med de/ . [7] This is a Sanskrit quotation mark that Chöwang was fond of using in his autobiographical compendium. Photo credit: Timeless Moon Published: October 2024 BIBLIOGRAPHY Guru Chöwang (gu ru chos dbang). 1979. g+ hu ru chos kyi dbang phyugi rmi laM dpal phug ring gi dag snang brda don chen mo yod . In gu ru chos dbang gi rang rnam dang zhal gdams. rin chen gter mdzod chen po’i rgyab chos, v. 8, 363–374. Paro: Ugyen Tempai Gyaltsen. http://purl.bdrc.io/resource/MW23802 . Tertön Guru Chökyi Wangchuk (gter ston gu ru chos kyi dbang phyug). 2022. gu ru chos kyi dbang phyug gi rmi lam dpal phug ring gi dag snang brda don chen mo yod . In gter ston gu ru chos kyi dbang phyug gi ran rnam dang zhal gdams bzugs so , vol. 2, 46–52. Edited by Dungse Lama Pema Tsewang (gdung sras bla ma pad+ma tshe dbang). Lamagaun, Nepal: Tsum Library. Abstract This visionary text records an imagistic symbolic dream at Palpuk Ring, at Karchu, Lhodrak in 1245. It opens with Chöwang finding himself before his childhood home, a feature common in his autobiographical writings, with a reoccurring figure, a girl with a cowrie headdress, a secret primordial-wisdom ḍākinī of his inner revelatory world, here named Yeshe Gyen. Much can be learned from traveling back to one’s home, the hearth of the heart, and this is more prominent after the passing of parents. It is home that speaks most deeply, and for Chöwang, it is his ethereal home that triggers his insight that transitions into an elaborate episode of symbology, where philosophical concepts and visionary imagery transmit the Dharma. BDRC MW23802 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 00:27 TRADITION Nyingma INCARNATION LINE Tri Songdetsen HISTORICAL PERIOD 13th Century TEACHERS Namkha Pal TRANSLATOR Tib Shelf INSTITUTION Layak Guru Lhakhang STUDENTS Gyalse Pema Wangchen Ma Dunpa Menlungpa Mikyö Dorje AUTHOR Guru Chökyi Wangchuk The Great Symbolic Vision at Palpuk Ring: A Dream of Guru Chökyi Wangchuk VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! Name * Email* Submit Tib Shelf is a not-for-profit organisation dedicated to translating, presenting and preserving primary source Tibetan texts across a vast array of genres and time periods. We make these literary treasures accessible to readers worldwide, offering a unique window into Tibet's rich history, culture and traditions. Tib Shelf has been accredited by the British Library with the International Standard Serial Number (ISSN): 2754–1495 CONTACT US | SHELVES@TIBSHELF.ORG © 2024 Tib Shelf. All rights reserved.

An Aspiration to Travel to the Hidden Land of Pemokö རྩ་གསུམ་ཀུན་འདུས་པདྨ་ཐོད་འཕྲེང་རྩལ། tsa sum kündü pema tö treng tsal Embodiment of the Three Roots, Pema Tötrengtsal, དཔའ་བོ་མཁའ་འགྲོའི་ཚོགས་དང་བཅས་པ་རྣམས། pawo khandrö tsok dang chepa nam Together with the gatherings of heroes and ḍākinīs , བདག་གི་སྨོན་པ་འགྲུབ་པའི་དཔང་པོ་རུ། dak gi mönpa drubpé pangpo ru Come here unimpededly and remain ཐོགས་མེད་གཤེགས་ལ་འདིར་བཞུགས་དགོངས་སུ་གསོལ། tokmé shek la dir shuk gong su sol Witnessing me as I make this aspiration, I pray. བདག་གཞན་སྐྱེ་འཕགས་ཀུན་ཀྱི་དུས་གསུམ་དུ། dakshen kyé pak kün kyi dü sum du Through whatever collections of virtue that accumulated throughout the three times by myself བསགས་པའི་དགེ་ཚོགས་ཇི་སྙེད་བགྱིས་པ་དང་། sakpé gé tsok jinyé gyipa dang And others, all ordinary beings and noble ones, རིག་འཛིན་མཁའ་འགྲོའི་ཐུགས་བསྐྱེད་བདེན་སྟོབས་ཀྱིས། rigdzin khandrö tukkyé den tob kyi And the power of the truth of the bodhicitta resolve of the vidyādharas and ḍākinīs , སྨོན་པའི་དོན་འདི་ཐོགས་མེད་མྱུར་འགྲུབ་ཤོག mönpé dön di tokmé nyur drub shok May the aim of this aspiration be quickly accomplished without impediment! གངས་ཅན་སྐྱེ་དགུའི་བསོད་ནམས་ཞིང་མཆོག་ཏུ། gangchen kyegü sönam shing chok tu In this supreme meritorious realm of the people of the snow mountains, པདྨས་བྱིན་བརླབ་སྦས་གནས་ཀུན་ཀྱི་མཆོག pemé jin lab bé né kün kyi chok Supreme among all the hidden lands blessed by Padmasambhava is མཁའ་སྤྱོད་གཉིས་པ་པདྨོ་བཀོད་འདི་ཡི། khachö nyipa pemo kö di yi This second Khecara, Pemokö— ངོ་མཚར་སྣང་བ་གཏན་ལ་ཕེབས་པར་ཤོག ngotsar nangwa ten la pebpar shok May we see its wondrous marvel in actuality! འབྱུང་བཞིའི་གཡང་བཅུད་སྣོད་ཀྱི་དགེ་བཅུ་རྒྱས། jung shi yang chü nö kyi gé chu gyé In the environment of the essential wealth of the four elements, the ten virtues increase, and ལོ་ལེགས་སྐྱ་རྒྱལ་འདོད་དགུ་ངང་གིས་འདུ། lo lek kya gyal dögu ngang gi du The grain of a good harvest and everything one could desire naturally come together ནད་ཡམས་འཁྲུགས་རྩོད་དུས་ཀྱི་ཆད་པ་ཀུན། né yam truktsö dü kyi chepa kün Even the names of the calamities of contagious disease, strife, and war are not heard— མིང་ཡང་མི་གྲགས་རྟག་ཏུ་ཤིས་པར་ཤོག ming yang mi drak taktu shipar shok May there be this constant auspiciousness! ཀླ་ཀློ་མི་རྒོད་གཅན་གཟན་འབུ་སྦྲང་སོགས། lalo migö chenzen bu drang sok Barbarians, savages, carnivorous wild beasts and insects and the like, མཆུ་སྡེར་མཆེ་བ་ཅན་ཀྱི་གདུག་རྩུབ་དང་། chu der chewachen kyi duktsub dang With their menacing claws, fangs, and beaks, as well as གནས་སྲུང་སྡེ་བརྒྱད་མཁའ་འགྲོའི་ཆོ་འཕྲུལ་སོགས། né sung dé gyé khandrö chotrul sok The sorcerous tricks of the local guardians, the eight classes of spirits, and the ḍākinīs — གཟུགས་མེད་འཚུབ་མའི་བར་ཆད་ཞི་བར་ཤོག zukmé tsub mé barché shiwar shok May all unseen disruptive obstacles be pacified! སྐྲངས་འབུར་ཤུ་ཐོར་ཚད་ནད་རྐང་འབམ་དང་། trang bur shu tor tsé né kang bam dang May swollen protrusions, abscesses, inflammatory diseases, elephantiasis, དམུ་ཆུ་གྲང་བ་ཆུ་སེར་ལ་སོགས་པའི། mu chu drangwa chuser lasokpé Edema, cold natured illnesses, lymphatic disorders, and all such illnesses འབྱུང་བཞིའི་ནད་དང་དུག་རླངས་རྒྱུན་ཆད་ཅིང་། jung shi né dang duk lang gyünché ching Of the four elements and infectious vapours, དོན་གཉེར་ཅན་ཀུན་བགེགས་མེད་བགྲོད་པར་ཤོག dönnyer chen kün gekmé dröpar shok Be eliminated and all who possess ardour travel without obstruction! གངས་ཅན་བོད་ཀྱི་སྐལ་ལྡན་ཀུན་འདུ་ཞིང་། gangchen bö kyi kalden kün du shing May the fortunate ones of snowy Tibet come together བཤད་སྒྲུབ་ཐུབ་བསྟན་སྙིང་པོ་དར་བ་དང་། shedrub tubten nyingpo darwa dang And spread the essential teachings of theory and practice, ཁྱད་པར་རྡོ་རྗེའི་ཐེག་པའི་མྱུར་ལམ་ལས། khyepar dorjé tekpé nyurlam lé Particularly, by the swift path of the Vajrayāna , སྦས་གནས་གྲུབ་ཐོབ་ཕོ་མོས་གང་བར་ཤོག bé né drubtob po mö gangwar shok May the hidden land be filled with male and female accomplished ones. གང་ཞིག་གནས་འདིར་བགྲོད་པ་ཙམ་བགྱིས་མོས། gangshik né dir dröpa tsam gyi mö Whoever merely aspires to reach this place— སྡིག་སྒྲིབ་ཉེས་ལྟུང་དྲི་མའི་ཚོགས་དག་ནས། dikdrib nyetung drimé tsok dak né Their accumulated stains of misdeeds, obscurations, faults, and downfalls will be purified, ཉམས་དང་རྟོགས་པ་ངང་གྱིས་འབར་བ་དང་། nyam dang tokpa ngang gyi barwa dang And by the natural blazing of experience and realisation, རྩ་རླུང་ཐིག་ལེ་སྨིན་ཅིང་གྲོལ་བར་ཤོག tsa lung tiklé min ching drolwar shok May the channels, winds, and essences ripen and be liberated! གནས་འདིའི་སྒོ་འབྱེད་བཞད་པའི་རྡོ་རྗེ་དང་། né di gojé shepé dorjé dang May the intentions of the ones who opened this hidden land, Zhepe Dorje and རྒྱལ་ཡུམ་ལྷ་གཅིག་རྡོ་རྗེ་སྐྱབས་བྱེད་ཀྱི། gyalyum lha chik dorjé kyab jé kyi The mother of the victorious ones Lhachik Dorje Kyabje, [ 1 ] ཐུགས་ཀྱི་བཞེད་པ་ཇི་བཞིན་འགྲུབ་པ་དང་། tuk kyi shepa jishin drubpa dang Be accomplished just as they were made. བསྐལ་པ་རྒྱ་མཚོའི་བར་དུ་ཞབས་བརྟན་ཤོག kalpa gyatsö bardu shabten shok May they both live for an ocean of eons! གསང་མཆོག་མཁའ་འགྲོ་རྒྱ་མཚོས་ལུང་བསྟན་པའི། sang chok khandro gyatsö lungtenpé Those prophesied by the vast multitudes of supremely secret ḍākinīs , སྣ་འདྲེན་དཔའ་བོ་དཔལ་རྒྱལ་རྗེ་འབངས་ཀུན། na dren pawo pal gyal jebang kün The guide, the heroes, the glorious king, the lord and his subjects, གནས་སྐབས་མངོན་མཐོའི་ལེགས་ཚོགས་ཀུན་རྒྱས་ཤིང་། nekab ngön tö lektsok kün gyé shing For the time being, may all excellent things of the higher realms increase for them, and མཐར་ཐུག་པདྨ་འོད་དུ་གྲོལ་བར་ཤོག tartuk pema ö du drolwar shok May they ultimately be liberated in the [Palace of] Lotus Light! མཁའ་འགྲོ་རྒྱ་མཚོས་རྟག་ཏུ་གྲོགས་མཛད་ཅིང་། khandro gyatsö taktu drok dzé ching May the hosts of ḍākinīs always offer companionship, དམ་ཅན་སྲུང་མས་འཕྲིན་ལས་སྒྲུབ་པ་དང་། damchen sungmé trinlé drubpa dang The oath-bound protectors accomplish their enlightened activities, and ཇི་ལྟར་བརྩིས་པའི་ལས་ཀྱི་བྱ་བ་ཀུན། jitar tsipé lé kyi jawa kün Every deed and action, just as they have been divined, བསྟན་འགྲོའི་དོན་ཆེན་ཁོ་ནར་འགྱུར་བར་ཤོག ten drö dön chen khonar gyurwar shok Result only in great benefit for the teachings and beings! གནས་འདིའི་ཕྱོགས་སུ་ངལ་བ་བརྟེན་པ་ཀུན། né di chok su ngalwa tenpa kün May all the weary ones who strive to reach this place རྟག་ཏུ་བླ་མ་མཁའ་འགྲོས་རྗེས་བཟུང་སྟེ། taktu lama khandrö jezung té Always be watched over and accepted by the guru and ḍākinīs , and ཐུགས་རྗེའི་བྱིན་རླབས་སྙིང་ལ་འཇུག་པ་དང་། tukjé jinlab nying la jukpa dang The blessing of compassion enter into their hearts, འདི་ཕྱིའི་དོན་རྣམས་ངང་གིས་འགྲུབ་པར་ཤོག di chi dön nam ngang gi drubpar shok So they naturally accomplish the benefit of this life and the next! སྤྲུལ་པའི་གནས་འདིའི་རྟེན་འབྲེལ་འགྲིག་པའི་མཐུས། trulpé né di tendrel drikpé tü May all the invading enemies of snowy Tibet be averted གངས་ཅན་བོད་ཀྱི་མཐའ་དམག་ཀུན་བཟློག་ཅིང་། gangchen bö kyi tamak kün dok ching By the power of the auspicious interdependence of this emanating place, and སྐྱེ་དགུ་ཐམས་ཅད་བོད་ཞིང་སྐྱིད་པ་དང་། kyegu tamché bö shing kyipa dang May all the beings of the land of Tibet be happy, and ཐུབ་པའི་བསྟན་པ་དར་ཞིང་རྒྱས་པར་ཤོག tubpé tenpa dar shing gyepar shok The doctrine of the Buddha flourish and spread! ངན་སོང་གསུམ་གྱི་སྡུག་བསྔལ་ཀུན་ཆད་ཅིང་། ngensong sum gyi dukngal kün ché ching May all the suffering of the three lower realms cease, and ཁམས་གསུམ་འོག་མིན་ཞིང་དུ་འབྱོངས་པ་དང་། kham sum womin shing du jongpa dang The three realms attain the perfection of Akaniṣṭha ! ཇི་སྲིད་ནམ་མཁའ་ཟད་པར་མ་གྱུར་བར། jisi namkha zepar magyurwar May the ornamented wheels of the three secrets blaze གསང་གསུམ་རྒྱན་གྱི་འཁོར་ལོ་འབར་བར་ཤོག sang sum gyen gyi khorlo barwar shok For as long as space remains! COLOPHON ཅེས་ལའང་དཔའ་བོའི་ཁྱུ་མཆོག་འོར་ཤོད་ཨོ་རང་གི་ཁྱིམ་བདག་ཆེན་པོ་དཔལ་རྒྱལ་གྱིས་སྦས་ཡུལ་ཆེན་པོ་པདྨ་བཀོད་མགྲིན་པ་ལོངས་སྤྱོད་ཀྱི་འཁོར་ལོའི་ཆ་ལས་གནས་ནང་སྡིངས་ཀྱི་སྒྲུབ་སྡེ་པདྨ་འོད་གླིང་གི་འདུས་པ་རྣམས་ལ་རྒྱུན་དུ་བཙུགས་ཆོག་པ་དགོས་ཚུལ་གྱིས་བསྐུལ་མ་མཛད་པ་བཞིན་རིག་པ་འཛིན་པ་བཞད་པའི་རྡོ་རྗེས་བག་ཡོད་ཅེས་པ་ཆུ་མོ་གླང་གི་ལོ་སྤྲེའུ་ཟླ་བའི་དཀར་ཕྱོགས་ཀྱི་གྲལ་ཚེས་དགེ་བར་པདྨ་ཡང་སྡོང་གི་ཁང་བུར་ཤར་མར་སྤེལ་བའི་ཡི་གེ་པ་ནི་རྡོ་རྗེ་གསང་བདག་གོ། Thus, the great householder Palgyal[ 2 ] of the supremely heroic Orshö Orang family requested Zhepe Dorje on behalf of the monks of the Pema Ö Ling retreat center in the sacred place of Nang Ding, which is the aspect of the throat cakra of enjoyment in the great hidden land of Pemakö , for an essential [prayer] that would be suitable for regular use. Accordingly, in the quaint residence of Pema Yangdong Dorje on the virtuous day of the first half of the Monkey month in the Female Water Ox year (1733) called Incautious[ 3 ], the vidyādhara Zhepe Dorje clearly dictated [this prayer] to the scribe Dorje Sangdak. NOTES [1] Lha gcig rdo rje skyabs byed, BDRC P2CN4771 [2] Personal Communication – Franz-Karl Ehrhard (2018). Orshö Orang were landed nobility in eastern Kongpo and important benefactors (sbyin bdag) specifically to Chöje Lingpa (1682–1720). The transliteration for this textual line is: dpa' bo'i khyu mchog 'or shod o rang gi khyim bdag chen po dpal rgyal gyis. [3] The term for the female Water Ox is bag med (pramādin). Although it is a rendering of a negative verb of existence—med pa, it is commonly written with a positive verb of existence—yod pa, lending to a rendering of bag yod. [4] For more information about the life of Lelung Zhepai Dorje see Tom Greensmith” The Fifth Lelung Jedrung, Treasury of Lives . Photo credit: Lelung Dharma Centre Thanks to Adam Pearcey at Lotsawa House for his editing. Published: December 2020 BIBLIOGRAPHY Lelung Jedrung Zhepe Dorje (sle lung rje drung bzhad pa’i rdo rje). 1982. sbas yul pad+mo bkod du bgrod pa’i smon lam . In gsung ’bum/bzhad pa’i rdo rje , vol.7, 515–520. 大谷大学图书馆. 京都市. BDRC W1CZ2744 . Abstract A prayer to take rebirth in the hidden sanctuary of Pemakö, where obstacles such as sickness and conflict are scarce or nonexistent and favourable conditions may aid progress on the Dharma path. BDRC LINK W1CZ2744 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 00:27 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 Chöje Lingpa Dönyö Khedrup The First Purchok, Ngawang Jampa Ngawang Chödrak Yeshé Gyatso Damchö Gyatso Losal Gyatso Lhündrup Gyatso Dungkar Tsangyang Drukdrak TRANSLATOR Tib Shelf INSTITUTIONS Lelung Monastery Mindroling Ngari Dratsang Chokhor Gyal Trandruk Potala Tsari STUDENTS Kunga Mingyur Dorj e Dorje Yom e Kunga Paldzom Lobsang Lhachok Dönyö Khedrub Polhané Sönam Tobgyé Ngawang Jampa Mingyur Paldrön The Fifth Dorje Drak Rigdzin, Kalzang Pema Wangchuk Lhasang Khan AUTHOR Lelung Zhepe Dorje An Aspiration to Travel to the Hidden Land of Pemokö VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! Name * Email* Submit Tib Shelf is a not-for-profit organisation dedicated to translating, presenting and preserving primary source Tibetan texts across a vast array of genres and time periods. We make these literary treasures accessible to readers worldwide, offering a unique window into Tibet's rich history, culture and traditions. Tib Shelf has been accredited by the British Library with the International Standard Serial Number (ISSN): 2754–1495 CONTACT US | SHELVES@TIBSHELF.ORG © 2024 Tib Shelf. All rights reserved.

Essential Advice in Three Sets of Three ན་མོ་བུདྡྷཱཡ། Namo Buddhāya! སྡིག་པ་ཆུང་ཡང་དུག་བཞིན་བསྲུང་། ། དཀའ་ཡང་དགེ་བ་འབད་པས་བསྒྲུབ། ། རྩ་བ་བདག་འཛིན་རྣམ་རྟོག་གཞོམ། ། འདི་གསུམ་ལྡན་ན་མཁས་པ་ལགས། ། To guard against even the smallest misdeed as if it were poison, To endeavour to accomplish virtue even when it’s difficult, To thoroughly destroy concepts at the root of self-clinging, To be endowed with these three is to be a sage. གཞན་གྱི་སྡིག་སྡུག་བདག་གིས་བླང་། ། བདག་གི་དགེ་བདེ་གཞན་ལ་གཏང་། ། སྟོང་ཉིད་སྙིང་རྗེ་རྟག་ཏུ་བསྒོམ། ། འདི་གསུམ་ལྡན་ན་བྱང་སེམས་ལགས། ། To take on oneself the misdeeds and sufferings of others, To give to others one’s own virtue and happiness, To constantly meditate on emptiness and compassion, To be endowed with these three is to be a bodhisattva. ཅིར་སྣང་སྒྱུ་མ་ལྷ་སྐུར་ཤེས། ། དྲན་རིག་བདེ་གསལ་མི་རྟོག་པ། ། བྱིན་རླབས་བླ་མའི་རྣལ་འབྱོར་བསྒོམ། ། འདི་གསུམ་ལྡན་ན་སྔགས་པ་ལགས། ། To know that whatsoever appears is the illusory body of the deity, To be mindfully aware of bliss, clarity, and non-thought, To meditate on guru yoga, the wellspring of blessing, To be endowed with these three is to be a Mantrayāna practitioner. COLOPHON གནད་ཀྱི་གདམས་ངག་གསུམ་ཚན་གསུམ་འདི་ནི་ཆོས་རྗེ་ཐམས་ཅད་མཁྱེན་པ་བུ་སྟོན་རིན་པོ་ཆེས། དྭགས་པོ་རིན་ཆེན་ལ་གནང་བའི་གདམས་པ་ཡིན་ནོ། ། “Essential Advice in Three Sets of Three” was composed by the All-Knowing Dharma Lord, Butön Rinpoche, and delivered to Dakpo Rinpoche. NOTES Photo credit: Himalayan Art Resources Published: June 2021 BIBLIOGRAPHY Rin chen grub. 2008. Dwags po rin chen la gnang ba'i gdams pa . In Gsung 'bum/ rin chen grub (bris ma). 28 vols. Beijing: Krung go'i bod rig pa dpe skrun khang, vol. 26, pp. 429–430. BDRC W1PD45496 Abstract As potent as it is pithy, this short text outlines three sets of qualities required respectively by sages, bodhisattvas, and practitioners of the Mantrayāna. There is obvious overlap in the advice contained at each level, particularly ascending from the initial to the final qualities, which mirrors the central training of the three Buddhist vehicles essential to the Tibetan tradition. The work was composed by the fourteenth-century Sakya master Butön Rinchen Drup, one of Tibet’s most prodigious scholars and the abbot of Shalu Monastery. BDRC LINK W1PD45496 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 01:05 TRADITION Sakya INCARNATION LINE None HISTORICAL PERIOD 13th Century 14th Century TEACHERS Shongtön Dorjé Gyaltsen Sönam Drakpa Drakpa Shönnu Nyima Gyaltsen Yönten Gyatso Palden Senggé Sönam Senggé Rinchen Senggé Sanggyé Yeshé Tsültrim Palsang Sönam Gön Drakpa Gyaltsen Chö Palsangpo TRANSLATOR Patrick Dowd INSTITUTIONS Shalu Nartang Tsal Gungtang Nyang Tarpaling Sakya Monastery Ripuk Hermitage STUDENTS Drakpa Sherab Lama Dampa Sönam Gyaltsen Choklé Namgyal Rinchen Namgyal Palden Tsültrim Rinchen Sangpo Gyalwa Rinchen Jangchub Tsémo Püntsok Palsang Déchen Chöpal Drakpa Gyaltsen Gyatso Rinchen Shönnu Sönam Chökyi Palwa Jamyang Rinchen Chö Palsangpo Chökyi Gyaltsen Sönam Paldrub Sherbum Dönyö Palsang Yeshé Döndrub Rinchen Sanggyé Gön Gyalwa Chokdrub Tsültrim Nyingpo Rinchen Namkha Chokdrub Rinchen Tséwang Jamyang Karpo Kyabchok Pal Sönam Drub Döndrub Pal Degyal Rinchen Kyab Yakdé Paṇchen Tsöndrü Dargyé Gönpo Pal Drubpa Palsangpo Yungtön Dorje Pal Lodrö Gyaltsen AUTHOR Butön Rinchen Drub Essential Advice in Three Sets of Three VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! Name * Email* Submit Tib Shelf is a not-for-profit organisation dedicated to translating, presenting and preserving primary source Tibetan texts across a vast array of genres and time periods. We make these literary treasures accessible to readers worldwide, offering a unique window into Tibet's rich history, culture and traditions. Tib Shelf has been accredited by the British Library with the International Standard Serial Number (ISSN): 2754–1495 CONTACT US | SHELVES@TIBSHELF.ORG © 2024 Tib Shelf. All rights reserved.