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

Teacher Rigpe Raltri 1830–1896 BDRC P7933 TREASURY OF LIVES HAR Dechen Rigpe Raltri (1830–1896), son of Do Khyentse Yeshe Dorje , was a significant Tibetan Buddhist master known for his spiritual lineage and miraculous life events. Born in Golok, his name, "The Blissful Sword of Awareness," was inspired by the legendary appearance of a golden sword at his birth. Identified as the reincarnation of Jigme Nyinche Özer, son of Jigme Lingpa , Rigpe Raltri trained under masters like Mingyur Namke Dorje and Dza Patrul Rinpoche at Dzogchen Monastery. He later led several monastic institutions and preserved his father's teachings, including overseeing the construction of Do Khyentse's reliquary stūpa. Renowned for his profound practice and contributions, he passed away in 1896, leaving a lasting spiritual legacy. Translated Works Biography The Biography of Ḍākki Losal Drölma Tubten Chödar A realized female master, Ḍākki Losal Drölma served as custodian of her half-brother Do Khyentse's treasure teachings while deepening her own spiritual attainments in Tibet's sacred sites Read Biography The Biography of Gyalse Rigpe Raltri Tubten Chödar Son of Do Khyentse and recognized as Jigme Lingpa's son's reincarnation, Rigpe Raltri became a revered Minyak guru, transmitting the Yangsang Khandro Tugtik treasures to his own son. Read Timetable A Chronological Timetable: Lives of Do Khyentse’s Familial Line Tubten Chödar A chronology of birth and death dates mapping Do Khyentse Yeshe Dorje's family lineage through its key figures and connections. Read Biography A Brief Biography of Jetsunma Do Dasal Wangmo Tsangpo A renowned female master in eastern Tibet, Do Dasal Wangmo - Do Khyentse's great-granddaughter - served as nun, physician, and treasure revealer, later teaching medicine despite political hardship. Read Biography Abbreviated Biography of Jamyang Khyentse Wangpo Jamgön Kongtrul Lodrö Taye Jamgön Kongtrul celebrates Jamyang Khyentse Wangpo's mastery of diverse Tibetan spiritual traditions in this reverent biographical account. Read Lineage Prayer A Lineage Prayer for the Natural Liberation of Grasping Gyalwang Nyima, Do Khyentse Yeshe Dorje A compilation of supplication verses and transmission lineage for Do Khyentse's Dzinpa Rangdröl treasure cycle, arranged by Galwang Nyima from original revealed texts. Read Mentioned In Menu Close Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate SUBSCRIBE Publications Watch People Listen

Treasure Revealer Dilgo Khyentse Tashi Paljor 1910–1991 BDRC P625 TREASURY OF LIVES LOTSAWA HOUSE Dilgo Khyentse Tashi Paljor (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 Chökyi Lodrö, 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

Teacher Pema Tegchok Loden 1879–1955 BDRC P6955 TREASURY OF LIVES LOTSAWA HOUSE PHOTO CREDIT Pema Tegchok Loden was a twentieth-century Nyingma master from Kham. He was educated at Śrī Siṃha College at Dzogchen Monastery, where he served as the twentieth abbot, from 1904 to 1912. He spent the last four decades of his life in retreat in a cave above Dzogchen. Translated Works Biography Mura Pema Dechen Zangpo Tenzin Lungtok Nyima A genealogy of the Mura lineage through its incarnations, focusing on the Third Mura Pema Dechen's life, teachings, and key relationships, penned by Tenzin Lungtok Nyima. Read Biography The Biography of Dzogchen Khenchen Abu Lhagang Khenpo Tsöndru Khenpo Tsöndru chronicles his teacher Pema Tegchok Loden (1879–1955), from his studies with renowned masters to his role as Dzogchen Śrī Siṃha's abbot, culminating in solitary meditation practice. Read Biography 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 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

Dzogchen Master Khenpo Ngawang Palzang 1879–1941 BDRC P724 TREASURY OF LIVES LOTSAWA HOUSE Khenpo Ngawang Palzang, a renowned nineteenth- to twentieth-century Nyingma master, was born in 1879 in Derge, Kham. Recognized early for his spiritual gifts, he trained under Nyoshul Lungtok Tenpe Nyima, receiving profound Dzogchen teachings in the Longchen Nyingtik lineage. As abbot of Katok Monastery, he preserved Nyingma traditions, trained thousands of monks, and authored significant texts. Known for his humility and realization, he balanced retreat practice with teaching, leaving a lasting legacy in Tibetan Buddhism before passing in 1941. Poetry Talking to Myself Khenpo Ngawang Palzang Khenpo Ngawa Palzang's stream of consciousness flows through self-reflection and moral inquiry, inviting readers to examine their own condition in this meditation on accountability. Read Advice Devotion is the Highest Practice Khenpo Ngawang Palzang Khenpo Ngawang Palzang's morning devotional rings clear and true with tantra's essential message: devotion stands as the highest practice. Read Buddhist A Prayer to Lord Atiśa and His Spiritual Sons Khenpo Ngawang Palzang Khenpo Ngawang Palzang's devotional prayer to Jowo Je Atiśa and his successors captures the essence of spiritual lineage while embodying profound Buddhist devotion. 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

Yogi Milarepa 1730–1798 BDRC P1853 TREASURY OF LIVES LOTSAWA HOUSE Milarepa, one of the most revered figures in Tibetan Buddhism, lived during the eleventh and twelfth centuries and is celebrated as a great yogi, poet, and teacher of the Kagyu lineage. Born into a family that later fell into hardship, his early life was marked by tragedy and the pursuit of vengeance through black magic, leading to devastating karmic consequences. Seeking redemption, he turned to Buddhism and became a disciple of the great master Marpa Chökyi Lodrö. Enduring severe trials under Marpa’s guidance, Milarepa purified his past deeds and mastered profound tantric practices, including inner heat (tummo) and Mahāmudrā meditation. Renowned for his solitary retreats in Himalayan caves, he sustained himself on nettles and composed spontaneous songs of realization, inspiring countless practitioners. Milarepa's life exemplifies the transformative power of dedication, meditation, and the pursuit of enlightenment. His teachings and songs continue to resonate deeply within the Tibetan Buddhist tradition. Song A Song on the Merits of Kyangpen Namkhe Dzong Milarepa Milarepa's poetic ode to Kyangpen Namkhe Dzong exalts nature itself as the source of this retreat site's blessing power, departing from traditional focus on Buddhist masters. 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

Armed with the 'scroll of devastation' from his father, Guru Chöwang's first treasure excavation leads to a terrifying encounter with the Nine-Headed Nāga Demon, guardian of hidden teachings. Namkechenma: A Dream of Guru Chökyi Wangchuk Emaho! [ 1 ] There was a yellow scroll of the profound inventory of Orgyen Pema’s [enlightened] mind-treasures, [ 2 ] extracted by Dragpa Ngönshe [ 3 ] at Samye and given to Pön Jam[palwa]. On account of past aspirations and karmic fortune, a person likened unto me, I, Chökyi Wangchuk, received it from the hands of one of his posterities. On the third day of the first autumn month in the hot season of Black Water Snake year, as I was relying upon [the yellow scroll], I found a supplemental inventory [ 4 ] of [enlightened] mind-treasures at Drak Namkechen (“Crag with a Ladder to Heaven”). Then that night in a dream there was this woman [ 5 ] mounted atop a yak amidst a tribe of yak-herding nomads. She proclaimed, “There’s not even a trace of folly [ 6 ] in you; this I know!” and she left. Then, [ 7 ] the next night at dawn, I dreamed that at the bottom of a wide road rested a cave, [ 8 ] sizeable with a door of iron, where a black man with braided hair sat [ 9 ] on a gray stag. “What are you doing here?” I enquired. He rattled and tossed his large locks behind him, then touched his finger to the cave. “Here are inexhaustible [ 10 ] belongings, that your ancestor [ 11 ] prepared for you,” [ 12 ] He rejoined. “I entrust them to you, [ 13 ] so do look after them.” Having uttered this, he mounted a black bull and soared into the west. While I was wondering, “Should I unseal the entrance with its iron door?” A-Mamo, who was younger than before, appeared. While spinning a large key [ 14 ] overhead, she pronounced: “Skillfully use this [ 15 ] to open the door, And you who have nothing [449] will be wealthy! [ 16 ] The ocean [ 17 ] of milk surges, fish [ 18 ] gather— Taking [ 19 ] a measure of food and drink is crucial.” Having said this, she entrusted the key and departed. I consequently understood this to be the meaning of the lineage of the ḍākinī’s seal of entrustment. Quickly I opened the door to the cave and out popped [ 20 ] a garuḍa-like [ 21 ] bird. Five-colored [ 22 ] flames blazed from its mouth, promptly burning my body. [ 23 ] However, by manifesting my mind [ 24 ] into the Great Compassionate One, [ 25 ] I mounted the garuḍa-like bird [ 26 ] and took off into the sky. [ 27 ] Above the nine levels of rainbow clouds, [ 28 ] or the thirteen heavens, [ 29 ] in a pavilion of rainbow light [ 30 ] sat [ 31 ] a crystal [ 32 ] child, in the attire [ 33 ] of Vajrasattva. [ 34 ] He conferred empowerment utilizing a vase full [ 35 ] of nectar. After pouring it into my mouth, [ 36 ] there appeared a white A in the heart of his clear and lucid crystal body. In the center of his left eyeball was a white A, and in the space before was a white A. His bodily form then gathered into the A in his heart; the A in his heart amassed into the A in his eye; the A in his eye subsumed into [450] the A in the space [in front]; the A in the space [in front] dissolved into my heart, [ 37 ] causing a natural radiance, devoid of grasping, [ 38 ] to arise. With the vase full of nectar, I roamed carrying it in my hand, and somehow, I found myself atop a giant throne. I gave nectar to the sixteen “sons” [ 39 ] and the eight [ 40 ] “daughters.” I distributed nectar to the assembly [ 41 ] of monastics, [ 42 ] mantra practitioners, [ 43 ] and male and female yoga practitioners. At that moment, the woman with the cowrie headdress grabbed it from my hand and said, “Their share of those over there [ 44 ] has been missed.” Having given bountiful alms, I gazed over, and the entire place was filled with a massive crowd in disarray. [ 45 ] At that time, I woke up and considered this a very good auspicious connection, and I retrieved the great [enlightened] mind-treasure from Namkedrak. When I met with the glorious Vajrasattva, he bestowed The Stainless Crystal Garland: Pith Instructions for the Four Empowerments . But since fortunate ones were so few, the symbols dissolved into the center of my citta. COLOPHON As such he said. 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] The dream unfolds at the locale of Namkechenma, known as "a place with a ladder to heaven." [2] “[Enlightened] mind-treasures” is rendering thugs gter . However, it should not be conflated with the later treasure classification of “mind treasure,” rendering dgongs gter . [3] dge bshes grwa pa mngon shes pa, 1012–1090, BDRC P4655 . [4] yang byang . [5] A1: 448.4 interpolation: ye+es kyi mkhro’ mas las can la gter sprod par go (“understood to be a primordial wisdom ḍākinī who gives treasure to the one with the karma”), which is connected to 448.3: bu+ed . [6] Recte : gtam col (B2: 241.2); A1: 448.3, B2: 101.6: tla col ; A2: 123.1: ta col . [7] This is where the account begins in Guru Chöwang’s The Great Treasure History ( gter ’byung chen mo ); A2: 123.5 and B2: 241.9. [8] A1: 448.4 interpolation: gter gnas (“treasure location”), signifying that it is not an ordinary cave. [9] A1: 448.5 interpolation: gter bdag klu bdud (“the nāga-demon treasure lord”), clearly describes the black man. This qualifier is not attested in The Great Treasury History , A2: 123.6: mi ngag po ral pa shab se ba 1 zhon nas ’dug pa la . He is, however, not only extant in Guru Chöwang’s outer biography, The Eight Chapters ( skabs brgyad ma ), A1: 22.7: gter srungs (B1: 31.3: srung ) klu bdud mgo dgu pas (“the nine-headed nāga-demon treasure guardian”), but is a prominent character in Chöwang’s treasure narrative. [10] A1: 448.6: spyad ’phro med pa (“will not be consumed however much one uses it”). Although the text does not literally read “inexhaustible” ( mi zad pa ), the translation was compressed into inexhaustible. [11] A1: 448.5 interpolation: ayan chenos (“Great Orgyan”). B2: 101.10: mes po o rgyan chen pos . A2: 123.7: mes pos , excludes o rgyan chen pos variants. A1: 23.1, B1: 31.6: mes po chen pos . [12] A1: 448.6 interpolation: chos dbang la (“for you Chöwang”). [13] A1: 448.6 interpolation: gter bdgis rgya bkrol nas (“after the treasure lord unraveled their seals”). [14] A1: 448.7 interpolation: kha byang (“inventory”). [15] A2: 124.1: ’di . A1: 448.7 interpolation: thabs shes ldan pas (“as it has the means,” or “as it possesses method and wisdom”). [16] A1: 449.1 interpolation: dgos ’dod ’byung ba’i thuD gter dang ’phrad bas (“because you will encounter the [enlightened] mind-treasure that fulfills all needs and wishes”). [17] A1: 449.1 interpolation: mnag zab mo’i (“profound pith instruction”). [18] A1: 449.1 interpolation: las can gyi skyes bu (“beings with the karma”). [19] A1: 449.1 interpolation: ’dod yon la *chog (A1: choD ) shes (“being content with sensory pleasures”). [20] A1: 449.2 interpolation: sangys mnyaMs sbyor (“unification of the buddhas”). [21] A1: 449.2 interpolation: *theg (A1: theD ) pa thaMd kyi yang tse (“the highest peak of all vehicles”). [22] A1: 449.2 interpolation: ye+es lnga’i ’od kyis (“with the light of the five primordial wisdoms”). [23] A1: 449.3 interpolation: bdag ’dzin gyi lus bag chaD dang bcas pa (“a body of ego-clinging and karmic habituations”). [24] A1: 449.3 interpolation: rang ’byung gi ye+es riD pa lhing ba (“a tranquil natural primordial-wisdom awareness”). [25] Avalokiteśvara. [26] A1: 449.3 interpolation: rdzoD pa cheno spyi ti *yo (A1: mo ) ga don du gyur ba’i brda (“an actualized sign of Dzogchen Crown Yoga”). [27] A1: 449.3 interpolation: gnyis med kyi mkha’ (“sky of non-duality”). [28] A1: 449.3 interpolation: theg (A1: theD ) pa rim pa dgu (A1: dgu’ ) yang rtse (“the peak of the nine vehicles”). This can be extrapolated to entail the nine vehicles of the Nyingma tradition. Although this note is not connected to anything specific with dots, the connection to ’ja’ sprin rim pa dgu’am is clear. [29] A2: 124.4: bcu gsuM . B2: 101.18: bcu gnyis . A1: 449.3: bcu 3 , interpolation: sa bcu gsuM rdo+e ’dzin pa’i gnon par go (“understood to be the mastering ( sa gnon pa ) of the Vajra Holder, the thirteenth stage”). [30] A1: 449.4 interpolation: sku lnga’i klong na (“in the expanse of the five kāyas”). [31] A1: 449.4 interpolation: ma gag pa’i ’gyu ba rang rtsal (“unceasing movement of natural expression”). [32] A1: 449.4 interpolation: *rig (A1: riD ) pa pa lhan 1 skyes pa’i yai (“coemergent primordial wisdom awareness”). [33] A1: 449.4 interpolation: long sku’i cha luD (“saṃbhogakāya attire”). [34] A1: 449.4 interpolation: rdo+e seM’i dngos dang mjalo (“encountering the real Vajrasattva”). [35] A1: 449.4 interpolation: *rig (A1: riD ) pa rtsal gyi dbang (“empowerment of the dynamic expression of awareness”). [36] A1: 449.4 interpolation: rdo+e seM’i snyan rgyud dride shel phreng zer ba 1 yod par ’dug ste (A1: ’duD rte ) yig (A1: yiD ) cha ma skyedo (“there exists a Stainless Crystal Garland of Vajrasattva’s aural lineage; but a textbook has not been created”). [37] A1: 450.1 interpolation: naM kha’ gsum spruD kyi brda don brtan (“stabilizing the symbolic meanings of ‘stirring the three spaces’”). “Stirring the three spaces” ( nam mkha’ gsum sprugs ) is a system of “cutting rigidity” ( khregs chod ). See, Arguillère 2022, 278, n. 97. [38] A1: 450.1 interpolation: bde gsal mi *rtog (A1: rtoD ) ba’i (“bliss, clarity, and non-thought”). [39] A1: 450.2 interpolation: bka’ babs kyi bu bcruD gis rang gzhan gter la spyod pa’i brda’ (“this is the sign of the sixteen prophesized sons partaking in the treasure for the sake of themselves and others”). [40] A1: 450.2 interpolation: dgongs pa gsal ’debs kyi (“which clarified the intention”). [41] A1: 450.2 interpolation: ’ khor phra mo riD *’dus (A1: dus ) kyi brda’o (“this is the sign of gathering the types of minor retinues”). [42] A1: 450.2 interpolation: mkhan po dang dge+ong (“scholars and fully ordained monks”). [43] A1: 450.2 interpolation: sngaD btsun (“mantra clerics”). [44] A1: 450.4 interpolation: ’brel (A1: ’grel ) gyur kyi las can rnams kyi (A1: kyis ) (“of those possessing karma of being affiliated”). [45] A1: 450.4 interpolation: ’khor tshoM bu ’buM *phrag (A1: ’phraD ) cu+iD dang bcastse sang+yas pa’i brda’o (“This retinue along with its 1.1 million clusters is a sign of buddhahood”), which relates to the large crowd. Photo Credit: Himalayan Art Resources Published: April 2024 Edited: November 2024 BIBLIOGRAPHY Primary: Guru Chöwang (gu ru chos dbang). 1979. gu ru chos dbang gis sne sngon du bu chung baM sgrub mdzad pa’i tshe gu ru dang mjal tshul lo . In gu ru chos dbang gi rang rnam dang zhal gdams . rin chen gter mdzod chen po’i rgyab chos , v. 8, 375–378. Paro: Ugyen Tempai Gyaltsen. BDRC MW23802 . Guru Chöwang (gu ru chos dbang). 1979. g+hu ru chosyi dbang phyugi rnalaM/ gnaM skas can ma bzhug s+ho i+thi leD s+ho ang . In gu ru chos dbang gi rang rnam dang zhal gdams . rin chen gter mdzod chen po’i rgyab chos , v. 8, 447–450. Paro: Ugyen Tempai Gyaltsen. BDRC MW23802 . Tertön Guru Chökyi Wangchuk (gter ston gu ru chos kyi dbang phyug). 2022. gu ru chos kyi dbang phyug gi rnal lam gnam skas can ma bzhugs so . (bar cha 2022: 101–102). In gter ston gu ru chos kyi dbang phyug gi ran rnam dang zhal gdams bzhugs so , vol. 2, 101–102. Edited by Dungse Lama Pema Tsewang (gdung sras bla ma pad+ma tshe dbang). Lamagaun, Nepal: Tsum Library. Secondary: Arguillère, Stéphane. 2022. “A History of the dGongs pa zang thal practice manuals.” Revue d’Etudes Tibétaines: For A Critical History of the Northern Treasures , 62: 233–298. Abstract With the “scroll of devastation” in his possession, having retrieved it from his father, Guru Chöwang heads out with a monk to excavate his first treasure. This early dream account narrates Chöwang’s initial encounter with the terrifying Nine-Headed Nāga Demon, lord of the treasure hoard. BDRC LINK MW23802 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 04:20 TRADITION Nyingma INCARNATION LINE Tri Songdetsen HISTORICAL PERIOD 13th Century TEACHERS Namkha Pal TRANSLATOR Tib Shelf INSTITUTIONS Layak Guru Lhakhang STUDENTS Gyalse Pema Wangchen Ma Dunpa Menlungpa Mikyö Dorje AUTHOR Guru Chökyi Wangchuk Namkechenma: 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! 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Through verse, Dudul Dorje explores addiction and worldly attachments, revealing how these forms of suffering stem from the clinging mind itself. Addiction [1] གུ་རུ་པདྨ་སིདྷི་ཧཱུྃ༔ GURU PADMA SIDDHI HŪṂ! [2] ཨེ་མ་དཀོན་མཆོག་འགྲོ་མགོན་པདྨ་འབྱུང༔ འཁོར་བའི་ཞེན་ཆགས་བྲལ་བར་བྱིན་གྱིས་རློབས༔ Eh ma! supreme jewel, protector of beings—Lotus-Born One, Please bless me to sever my fixed attachment to saṃsāra! གཉུག་མར་རང་གསལ་ཆང་འདི་མ་འཐུང་ན༔ བྲམ་ཟེ་ཆང་མྱོས་འདི་ལ་མཐོང་ཚེ་ཡི་རེ་མུག༔ གཤིས་ལུགས་ཀ་དག་གི་ནོར་མཆོག་མ་མཐོང་ནས༔ བསླུས་ནོར་ཞེན་འཛིན་འདི་མཐོང་ཚེ་ཞེ་རེ་ལོག༔ How sad it is to see a brahmin [ 3 ] dissipated on drink, Having failed to imbibe the innate nature’s self-luminosity. When you don’t appreciate the supreme jewel of your primordially pure makeup, When you hang on to the counterfeit jewel of consuming fixation—this pains my soul .[ 4 ] མར་དམྱལ་བ་ཚ་གྲང་གི་སྡུག་བསྔལ་ཐར་མེད་དེ༔ བུ་རང་རྒྱུད་ཞེ་སྡང་གི་རྩ་དེར་འདུག༔ ཡི་དྭགས་བཀྲེས་སྐོམ་གྱི་སྡུག་བསྔལ་བཟོད་མེད་དེ༔ བུ་རང་རྒྱུད་སེར་སྣའི་རྩ་དེར་འདུག༔ The inescapable, harrowing heat and cold of hell below ,[ 5 ] My dear, [ 6 ] are rooted in your mind’s hostility. The ghost’s overwhelming, burning hunger and thirst, My dear, are rooted in your mind’s rapacity. བྱོལ་སོང་བླུན་རྨོངས་སྡུག་བསྔལ་བཟོད་མེད་དེ༔ བུ་རང་རྒྱུད་གཏི་མུག་གི་རྩ་དེར་འདུག༔ ལྷ་མིན་འཐབ་རྩོད་གྱི་སྡུག་བསྔལ་བཟོད་མེད་དེ༔ བུ་རང་རྒྱུད་ཕྲག་དོག་གི་རྩ་དེར་འདུག༔ The benighted brainlessness of a beast, My dear, is rooted in your mind’s vacuity. The asuras’ acidic quarrels ,[ 7 ] My dear, are rooted in your mind’s envy. འཆི་འཕོ་ལྟུང་བའི་སྡུག་བསྔལ་དོང་རིང་དེ༔ བུ་རང་རྒྱུད་འདོད་ཆགས་ཀྱི་རྩ་དེར་འདུག༔ དེ་ལྟར་དབུལ་ཕོངས་ཀྱི་སྡུག་བསྔལ་དེ༔ བུ་སྦྱིན་གཏོང་གཉིས་པོའི་རྩ་དེར་འདུག༔ The nightmarish chute of your fall from grace, [ 8 ] My dear, [241/242] is rooted in your mind’s indulgences. Likewise, my dear, the pauper’s pain Shares its root with the two kinds of giving .[ 9 ] འཁོར་འདས་ཤེས་བྱའི་ཐ་སྙད་དེ༔ བུ་རེ་དོགས་གཉིས་ཀྱི་རྩ་དེར་འདུག༔ བུ་རྫོགས་སངས་རྒྱས་པ་ཞེས་བྱའི་སྒྲ་ཆེ་དེ༔ བུ་རང་རིག་སྐྱེ་མེད་ཀྱི་ཀློང་དེར་འདུག༔ The conventions known as saṃsāra and nirvāṇa, My dear, are rooted in your hopes and fears. My dear, what’s called “exalted, perfect awakening,” Is there, my dear, in the unborn expanse of your self-knowing awareness. ཡིན་མིན་འབུང་བའི་གླུ་ཆུང་འདི༔ རང་འདྲའི་ཞེན་ཆགས་རྟག་འཛིན་མཁན་རྣམས་ལ༔ མཆོག་སྨན་ཆུའི་དབེན་ཁྲོད་དུ༔ འབུང་བའི་གླུ་ཆུང་སྨྲས་པ་ཟེར་རོ༔ This little song about the struggles of dignity— [ 10 ] For those like me who are hooked and think things last forever— Was sung with sincerity In isolated retreat where sublime Healing Waters flow. [ 11 ] COLOPHON ཧ་ཧ༔ དགེ་བས་འགྲོ་ཀུན་བུདྡྷ་མྱུར་འགྲུབ་ཤོག༔ རིག་འཛིན་བདུད་འདུལ་རྡོ་རྗེ་ཡིས༔ སྨན་ཆུའི་ཡང་དབེན་དུ་སྨྲས་པ་ཟེར་རོ༔ མངྒ་ལམ༔ Ha ha! By the good of this, may all beings quickly attain buddhahood. This little poem was written in the Healing Waters of total solitude .[ 12 ] By Rigzin Dudul Dorje. Maṅgalam NOTES [1] The title is literally “The Drawbacks of Alcohol.” In classical Tibetan literature, and even today, alcohol (chang) is used as a catch-all term for addictive substances. This is no doubt largely because, until recently, there was little access to other addictive substances on the Tibetan plateau, with the exception of tobacco and occasional opioid abuse among the economic elite (See McKay, “Indifference, Cultural Difference, and a Porous Frontier: Some Remarks on the History of Recreational Drugs in the Tibetan Cultural World”). We choose to render the title more openly as “addiction” since it does not focus on alcohol but on the mind afflicted by addictions to its own poisons. [2] The only edition we find of this text has rather curious punctuation. Each line ends with Sanskrit visarga marks (ཿ ), which are very commonly conflated with Tibetan terma marks (༔) that indicate a text is a revealed treasure. Since Dudul Dorje was a treasure revealer, his works are full of terma marks, however, the present poem shows virtually none of the characteristics of a treasure text and seems to be a personal composition intended for his student. Thus, the use of the visarga/terma marks may just be an editorial quirk. [3] Brahmin (bram ze): the highest caste in traditional Indian social strata. Brahmins are distinguished by their access to the sacred Vedic scriptures, which are the source of all knowledge. As a seventeenth-century Tibetan, Dudul Dorje likely uses the term figuratively as something like the English “gentleman,” as in someone whose nature is essentially good. Thus, the line might be read in contemporary English as “One hates to see a good man in the throes of addiction.” [4] “Soul” here is in the figurative sense of one’s innermost being (zhe), not, of course, in the non-Buddhist metaphysical sense of a permanent self. There are synonymic resonances in this stanza between “soul” (zhe), “innate nature” (gnyug ma), and “makeup” (gshis lugs), which is more commonly translated as “disposition,” “character,” or the extremely long “fundamentally unconditioned nature.” [5] This and the following stanzas have a repeating structure in which lines 1 and 3 repeat the word “suffering” (sdug bsngal) + an intensifier like “inescapable” (thar med) or “unbearable" ( b zod med). Since the meaning of the lines is unambiguous, rather than render a stiff word-for-word translation of the repeated phrases, we prefer to use evocative synonyms for each in accord with English stylistic conventions. [6] The word here is literally “son,” which is a common term of affection that a lama uses to address a close male student. We believe that in the present context, the term’s affectionateness is more important than its gender, and that using “son” might create needless confusion about whether he’s referring to his literal son or not. A good alternative is sometimes “dear student,” but we reluctantly choose “my dear” because it is slightly lighter in the meter. [7] Asuras (lha min) can be translated as “demi-gods”—powerful and privileged beings tormented by competitiveness with the gods who are even more powerful and privileged. [8] This line uses a phrase associated with the experience of gods when their positive karma runs out, and they traumatically descend back into lower realms. [9] Two kinds of giving (sbyin gtong gnyis po) is synonymous with two kinds of generosity (sbyin pa gnyis), which are the giving of things (zang zing gi sbyin pa) and the giving of Dharma (chos kyi sbyin pa). This line seems to emphasize that suffering and wholesome categories like generosity both have their root in the mind. [10] This interesting line deserves unpacking. It is literally “is and is not” (yin min) + “making effort” (’bung ba) + of + “little song” (glu chung). The phrase “is and is not” usually concerns moral questions of what is and is not good or right, so the line could be read as “this little poem about right and wrong.” Here, we prefer to handle it slightly more delicately since Dudul Dorje does not emphasize ethics in the poem but rather the epistemology of a mind addicted to its poisons. This is how we arrived at “the struggles of dignity (i.e., self-respect).” [11] sman chu dben khrod. This is almost certainly a place name, as in the sublime “Healing Waters Hermitage.” However, since we cannot confirm its location, we prefer to translate the terms, which have some poetic value. [12] Again, here “Healing Waters” (sman chu) is likely the name of the hermitage where he stayed. Dudul Dorje spent many years in retreat and revealing treasures in remote places, especially in the southern Tibetan regions of Powo (spo bo), Kongpo (kong po), and Pemakö (pad+ma bkod). Published: September 2023 Thanks to Lowell Cook for this editorial feedback. BIBLIOGRAPHY Dudul Dorje (bdud ’dul rdo rje). chang gi nyes dmigs. In gter chos bdud ʼdul rdo rje, 3:249–50. Edited by Zhichen Bairo (gzhi chen bai ro 03 padma rgyal mtshan). Darjeeling: Kargyud Sungrab Nyamso Khang, 1997. BDRC MW22123_D2C055 . McKay, Alex, Alex. “Indifference, Cultural Difference, and a Porous Frontier: Some Remarks on the History of Recreational Drugs in the Tibetan Cultural World.” The Tibet Journal 39, no. 1, Special Issue: Trade, Travel and the Tibetan Border Worlds: Essays in Honour of Wim van Spengen (1943–2013) (Spring-Summer 2014): 57–73. Abstract Using poetic verses, this work delves into the theme of addiction, whilst emphasizing the destructive nature of clinging to worldly attachments. Dudul Dorje draws parallels between various forms of suffering and the importance of recognizing that they are rooted in the mind. BDRC LINK MW22123_ D2C055 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 02:02 TRADITION Nyingma INCARNATION LINE Dudjom Lingpa Dudjom Jigdral Yeshe Dorje HISTORICAL PERIOD 17th Century TEACHERS Drenpa Könchok Gyal Jatsön Nyingpo Derge Drubchen Kunga Gyatso TRANSLATOR Dr. Joseph McClellan INSTITUTION Katok Monastery STUDENTS Wangdrak Dorje Longsal Nyingpo Orgyen Palzang Nyima Drakpa Kunzang Pema Loden The First Dzogchen Drubwang, Pema Rigzin Nuden Dorje Orgyen Damchö Pal Tashi Özer AUTHOR Dudul Dorje Addiction 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.

Teacher The Seventh Dzogchen Tenzin Lungtok Nyima Rinpoche b. 1974– BDRC P8686 PHOTO CREDIT Tenzin Lungtok Nyima Rinpoche was born in 1974 in the Baré region of lower Amdo. At the age of seven, he chose to pursue monastic life at Dzogchen Monastery. There, he was raised and educated by senior figures, including his uncle Dzogchen Pema Kalzang Rinpoche. At fifteen, he joined Śrī Siṃha College, where he formally took ordination and began advanced studies in Tibetan grammar, poetry, and Buddhism. By eighteen, he was appointed assistant professor. At twenty-seven, he took full ordination and was formally recognized with the title of Khenpo, becoming an established academic and educator within the Nyingma tradition. Tenzin Lungtok Nyima was formally recognized as the Seventh Dzogchen Rinpoche by Dogden Lama, who publicly acknowledged him during a teaching session by placing a ceremonial scarf around his neck and presenting a handwritten prophecy. Biography Mura Pema Dechen Zangpo Tenzin Lungtok Nyima A genealogy of the Mura lineage through its incarnations, focusing on the Third Mura Pema Dechen's life, teachings, and key relationships, penned by Tenzin Lungtok Nyima. Read Biography Biography Of Getse Lama Jigme Ngotsar Gyatso Tenzin Lungtok Nyima Getse Lama Jigme Ngotsar Gyatso, disciple of Jigme Lingpa and founder of Kilung Monastery, spread the Longchen Nyingtik teachings while establishing his own enduring legacy. Read 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

Ancient Buddhist scriptures from the Collection of Precious Qualities reveal how collective karma shapes our universe's formation and every world system within it. The Formation of the Outer Container As it says in the Noble Verses on the Collection of Precious Qualities [ 1 ] concerning the formation of the outer container, the foundation of the earth and the mountains: “The wind [element] depends on space and aggregations of the water [element] depend on the wind [element]. This great earth, supporting sentient beings, depends on the water [element].” Furthermore, the former constituents of that world system, having been destroyed by fire, water, and wind of an eon then for twenty intermediate eons, will all together become nothing. It is after this [period of time], the constituents of the world system will form .[ 2 ] The initial cause of this world system depends upon the collective karma of sentient beings. Known as the Pure Mind, [ 3 ] it is a white space that radiates light and develops into a sizable container [ 4 ] capable of supporting a three-thousandfold world system .[ 5 ] Atop that space forms a wind mandala, and a blue rippling wind rises forth known as the Great Churning Wind. [6] The All-Pervading Wind [ 7 ] spreads it in all directions amassing like fog in the sky. The Wild and Rough Wind [ 8 ] noisily scatters that wind like clouds in the sky, which is collected by the Colossal Gathering Wind, [ 9 ] becoming vast and thick. Through the burning of the fire that spreads from the orange Ripening Fire Wind, [ 10 ] the wind mandala becomes smooth with an even surface. The multi-coloured Wind of the Dividing Wind [ 11 ] rises up in a rush, dispersing the wind mandala, and the Churning Wind mixes it into its proper formation. The colour of the wind takes the aspect of a sapphire jewel, shaped like a crossed vajra and surrounded by a round rim. As for its size, its thickness is 1,600,000 yojanas [ 12 ] and has an immeasurable width. Since its inherent quality is solid and firm, it supports the [elements] such as water. A water mandala forms on top of that, and clouds possessing the essence of gold gather in the space above the wind mandala. A stream of rain descends about the size of a chariot’s axel. From its swirling centre a shape like a full circular moon forms called the Calm and Clear Water .[ 13 ] As for the size of the water mandala, its thickness is 120,000 yojanas and has an immeasurable width. On top of that a golden foundation forms: The Churning Wind arises from the wind mandala that is underneath the water, churning the water mandala. Out of the cream that is produced from the churning of the water mandala, a golden foundation is established, like the ice that forms on a lake. It is square with a yellow gold-like hue, as for the size, its thickness is 220,000 yojanas and has an immeasurable width. Mountains, oceans, and continents form on top of that. Moreover, in the space above the golden foundation clouds of various constituents amass, and a stream of water descends from them for a significant duration. After this, the Gathering and Sorting Wind [ 14 ] separates the elements: a billion Mt. Sumerus are established from the best elements, a billion mountains of the seven rings are established from the mediocre elements, and billions of iron mountains of the outer rim, billions of the four continents, and billions of the sub-continents are established from the inferior elements. The manner of this formation is stated in the sutra. In that way, when the four continents and sub-continents are formed with the inferior elements, the head of the four great rivers and the great Mt. Kailash are also established in the centre of the southern Jambudvipa [continent]. This should be known. COLOPHON None NOTES [1] ārya prajñāpāramitāratnaguṇasaṃcayagāthā [2] According to Buddhist cosmology, the cycle of the world system consists of four periods: 1. eon of formation (chags pa'i bskal pa, vivartakalpa), 2. eon of abiding (gnas pa'i bskal pa, vivartasthāyikalpa), 3. eon of dissolution ('jig pa'i bskal pa, saṃvartakalpa), and 4. eon of nothingness (stong pa'i bskal pa, saṃvartasthāyikalpa). The Abhidharmakośabhāṣya (Chos mngon pa'i mdzod kyi bshad pa), attributed to the famous master Vasubhandu (c. 4th–5th CE), states that each of the four eons consists of twenty intermediate eons (bar bskal pa, antarakalpa). This initiatory section of the text describes the cycle of these four eons. For more information see: The Princeton Dictionary of Buddhism 2014: kalpa. [3] yid rnam par dwangs pa [4] snod [5] A three-thousandfold world system is the largest universe or cosmological container capable of containing upwards of a billion world systems each with their own central Mt. Sumeru and geological and continental structures. For more information see: The Princeton Dictionary of Buddhism 2014: trisāhasramahāsāhasralokadhātu [6] rnam par srub byed kyi rlung [7] kun tu khyab byed kyi rlung [8] rtsub 'gyur gyi rlung yam [9] rnam par sdud byed kyi rlung [10] smin byed me'i rlung [11] 'byed byed rlung gi rlung [12] Yojana – An ancient Indic measurement of distance said to be the distance that a pair of yoked oxen can travel in a single day. There are various modern measurements estimating this distance ranging from four to ten miles. For more information see: The Princeton Dictionary of Buddhism 2014: yojana. [13] zhi ba gsal dag [14] 'byed sdud kyi rlung BIBLIOGRAPHY 'Bri gung chos kyi blo gros. 1998. Phyi snod sa gzhi ri bcas chags tshul . In Gnas yig phyogs bsgrigs, pp. 136–139. Khreng tu'u: Si khron mi rigs dpe skrun khang. BDRC W20820 Abstract The Formation of the Outer Container is a description of the formation of the universe according to Buddhist cosmogony. BDRC LINK W20820 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 04:15 TRADITION Kagyu INCARNATION LINE N/A HISTORICAL PERIOD Unknown TEACHERS Unknown TRANSLATOR Tib Shelf INSTITUTION Unknown STUDENTS Unknown AUTHOR Drigung Konchok Tendzin Chokyi Lodro The Formation of the Outer Container 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.

Do Khyentse, writing as Tragtung Dorje, crafts a long-life prayer for Ḍākki Losal Drölma that playfully incorporates her lesser-known name Drön while praising her spiritual attainments. For the Long Life of Ḍākki Losal Drölma འོད་མཚར་སྟོང་འབར་འཆི་མེད་མགོན་པོ་དང་། ། མཁའ་ཁྱབ་རྒྱལ་བའི་ཡབ་གཅིག་འཇམ་པའི་དབྱངས། ། ö tsar tong bar chi mé gön po dang kha khyab gyal wé yab chik jam pé yang Deathless Protector, blazing with a thousand wondrous lights, Mañjughoṣa, sole father of the victorious ones who pervade space, ཚད་མེད་ཐུགས་རྗེའི་གཏེར་མཛོད་པད་དཀར་འཆང་། ། མཐུ་རྩལ་སྒྱུ་འཕྲུལ་མངའ་བརྙེས་གསང་བའི་བདག ། tsé mé tuk jé ter dzö pé kar chang tu tsel gyun trül nga nyé sang wé dak Holder of the White Lotus, treasury of immeasurable compassion, Lord of Secrets, master of powerful wizardry— སྐུ་གསུམ་རིགས་འདུས་རྒྱལ་བའི་བྱིན་ནུས་མཐུས། ། བློ་གྲོས་ཟབ་དང་རྒྱ་ཆེའི་གསང་ཆེན་གནད། ། ku sum rik dü gyal wé jin nü tü lo drö zab dang gya ché sang chen né Through their potent blessings and those of the victors who embody the three-kāya families, The profound and vast secret points of the intellect (“Lo”), གསལ་བ་ཐབས་མཁས་ཚུལ་གྱིས་ལེགས་སྟོན་ཞིང་། ། སྒྲོན་མེ་ཇི་བཞིན་སྙིགས་མའི་སྡུག་བསྔལ་སྨག ། salwa tab khé tsül gyi lek tön zhing drön mé ji zhin nyik mé duk ngal mak You present, clearly (“Sal”) and skillfully, and Like a lamp (“Drön”), the dark suffering of the degenerate age, མ་ལུས་འཇོམས་མཛད་གདུལ་བྱའི་རེ་སྐོང་མ། ། འགྱུར་བ་མེད་པ་མི་ཤིགས་རྡོ་རྗེའི་ཁྲིར། ། ma lü jom dzé dül jé ré kong ma gyur wa mé pa mi shik dor jé trir You overcome without (“Ma”) exception — she who fulfills the hopes of disciples! Upon the immutable and indestructible vajra throne, ཇི་སྲིད་བསྐལ་བ་རྒྱ་མཚོར་ཞབས་བརྟན་ནས། ། གསང་ཆེན་ཆོས་ཀྱི་དགའ་སྟོན་འགྱེད་པར་ཤོག ། ji si kal wa gya tsor zhab ten né sang chen chö kyi ga tön gyé par shok May your life remain secure in this [saṃsāric] ocean, for as long as an eon, and May you distribute great secret feasts of the Dharma! COLOPHON ཅེས་པའང་དཔལ་ལྡན་རིག་འཛིན་ཆོས་བསྟན་ངོར་ཁྲག་འཐུང་རྡོ་རྗེས་སོ། ། ཞུས་སོ། ། Thus, this was made by Tragtung Dorje in response to Palden Rigzin Chöten. ཨོཾཨཱཿ ཧཱུྃབཛྲགུརུཔདྨསིདྡྷིཧཱུྃཿ ཨོཾཝཱགཱིཤྭརིམུཾཿ ཨོཾམཎིཔདྨེཧཱུྃཧྲཱིཿ ཨོཾབཛྲཔཱཎིཧཱུྃཕཊཿ ཨོཾཧཱུཏྲཱཾཧྲཱིཨཱ། སྭཱཧཱ། མངྒལཾ། ཤུབྷཾ། པདམམུསུགུསརྦཏཐཱ OṂ ĀḤ HŪṂ VAJRA GURU PADMA SIDDHI HŪṂ: OṂ VĀGĪŚVARIMUṂ: OṂ MAṆI PADME HŪṂ HRĪḤ OṂ VAJRAPĀṆI HŪṂ PHAṬ: OṂ HŪ TRĀṂ HRĪḤ Ā | SVĀHĀ | MAṄGALAṂ | ŚUBHAṂ | PADAMAMUSUGUSARVATATHĀ NOTES N/A Photo credit: Himalayan Art Resources Published: January 2024 BIBLIOGRAPHY Do Khyentse Yeshe Dorje. 2009. Ḍākki blo gsal sgrol maʼi zhabs brtan . In gter chos mdo mkhyen brtse ye shes rdo rje , vol. 5, 479–80. Chengdu: Dzogchen Pönlop Rinpoche. BDRC MW1PD89990_8428BE . Abstract Composed by Do Khyentse Yeshe Dorje under the not-well-known moniker of Tragtung Dorje, this tract of a text lauds her blessed abilities and creates the conditions for her long life, all the while playing off her name, one that is also less known, incorporating Drön over Dröl. BDRC LINK MW1PD89990_ 8428BE DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 01:40 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 For the Long Life of Ḍākki Losal Drölma 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.

Dudjom Lingpa maps Pemakö's sacred geography, revealing its power spots, deity abodes, and purifying landscapes through traditional guidebook wisdom and spiritual insight. Hidden Sacred Land of Pemakö And so, it is said that Ganchentso (Vairocana) [ 1 ] holds a begging bowl brimming with perfumed water, and in the water, a wish-fulfilling tree with five branches grows. The southern branch of the tree is beautiful with blossoming flowers and fruit, and to the northeast, on the anthers of a flower, is the very secret place of Pemakö. [ 2 ] That place is said to be a terrestrial pure land blessed by Śākyamuni Buddha and Padmasambhava. Simply seeing that place has the power to purify the obscurations of a thousand eons. According to prophecy, all thousand buddhas of the fortunate [210] era will go there. The triangular shape of the place symbolizes the spontaneously accomplished three bodies of the Buddha. View it from a distance, it is like a victory banner fixed firmly in the ground, like the abodes of dharmakāya deities. In the four valleys of the four directions, deities of the four classes of tantras manifest in this utterly beautiful, wondrously magnificent pure realm. To the south of that is the lake Kunsang Latso . [ 3 ] Tasting its purifying water has the power to cleanse all karmic obscurations. In the northeast is the spirit lake of Ekajaṭī, dark red like blood, the color of firelight, which accomplishes without hindrance all entrusted actions of enlightened subduing activities. In the east is the meditation cave of Samantabhadra Heruka, [ 4 ] where the experience of samādhi naturally increases. Countless other meditation caves, containing the great Padmasambhava’s precious treasures and sacred substances, offer great blessings. According to Padmasambhava, simply seeing this place purifies the defilements of a thousand eons. To the west of those caves is a mountain known as Riwo Tāla . [ 5 ] Covered with rocks and snow, the mountain is high and sparkling, beautiful to behold, like a warrior in armor and helmet. In that place, the power of bodhisattva Avalokiteśvara’s prayers and aspirations pacifies all eight and sixteen types of fears, and pure clear water possessing the eight qualities flows down along the right side of the most secret valley. Anyone who tastes the lustral white water along the left, [211] which moves like the edge of a blue scarf, will gain longevity, power, and splendor .[ 6 ] The deities of the vajra family live in the east, in the land called “Glorious vajras and endless knots” ( Natsok Dorjepal Bai’u Ling ) [ 7 ] The deities of the jewel family live in the south, in the land called “Jewel whorl of bliss” ( Rinchen Gakhyil Ling ). [ 8 ] The deities of the lotus family live in the west, in the land called “Great blissful ḍākinī land” ( Ḍāki Dechen Ling ). [ 9 ] Wrathful and powerful deities live in the north, in a land that is like an opening sesame pod, called “Very wrathful yakṣa” ( Nöjin Drakngak Rabtrö Ling ). [ 10 ] Next, it is said that in the east there is a cave called “Spirit lake of Vajrasattva” ( Dorsem Latso ), [ 11 ] which is a pacifying vajra cave where Padmasambhava concealed innumerable crafted [ 12 ] treasures. In the south is “Jewel cave” ( Rinchen Puk ), [ 13 ] where the assembly of the eight great Heruka gather, and where Padmasambhava concealed innumerable wish-fulfilling treasures, such as gold and silver. In the west is a lake called “Blissful lotus lake of magnetizing energy” ( Pema Wangdu Dewa Tso ) ,[ 14 ] where Padmasambhava concealed countless treasures of longevity. In the north is “Wrathful meditation cave” ( Draktsal Tutob Ling ), [ 15 ] where Padmasambhava concealed incalculable treasures, and this is where all wrathful activities occur, without exception. The most secret guidebook Dispelling the Darkness of Ignorance states: [ 16 ] At the mountain’s pinnacle, Avalokiteśvara, [ 17 ] And all the root and lineage lamas, buddhas, and bodhisattvas Abide like clouds gathered in the sky. At the mountain’s waist, tantric deities gather [212] Like a swirling snow blizzard, Surrounded by heroes, ḍākinīs, And activity protectors, gathered like star clusters in the sky, Impossible for the eyes to look at directly. The sound of compassion, kyu ru ru , roars naturally, And waves of radiant nectar swirl, blazing with five-colored lights. In the upper valleys, where an excellent mist wafts, The medicinal plant codonopsis pilosula grows .[ 18 ] The trees and forest are covered with the domed tent of rainbow light, And all the birds sing harmoniously, proclaiming the sounds of the Dharma. Dispelling the Darkness of Ignorance explains further: Those who taste the water and soil of this place Purify obscurations of negative karma and attain the seed of enlightenment. Those who provide pilgrimage guidance and instruction Are messengers of Padmasambhava, who himself said, “these are my followers.” Those who build temples on the narrow cliffs of this region Be they man or woman, good or bad, Are emanations of Padmasambhava. Each mountain pinnacle has a hundred million A MI DHE WA, In the middle of which are a hundred million MAṆI, And all around, VAJRA GURU, Which two hundred million of the former mantras do not equal. [ 19 ] Riwo Tāla is the sublime heart [213] place, The secret and innermost unsurpassable Abode of the light appearance of Avalokiteśvara and Padmasambhava. Offer aspiration prayers, sons of good families, And keep in mind the authentic and fortunate aeon. Be careful not to offend malicious local deity protectors. Those with wrong views will have continuous obstacles, So do not mistake pleasure and suffering. This is the promise of the truthful Padmasambhava. COLOPHON So it said. This hidden treasure text was revealed by the accomplished master Dudjom Lingpa otherwise known as Jedrung Jampa Jungne, in front of the lower slopes of the great snowy mountain, and it was composed like this. [ 20 ] NOTES [1] Khenpo Tsulnam and Orgyan Gyalpo explained that gangs can mtsho is a name for Buddha Vairocana and that the passage follows the cosmological model of Jamgön Kongtrul’s (’jam mgon kong sprul blo gros mtha’ yas, 1813–1899, BDRC P264 ) shes bya kun khyab , although another possible interpretation is “Vairocana in the snowy land of Tibet.” [2] pad+ma bkod [3] kun bzang bla mtsho [4] bde chen klong yangs [5] ri bo tā la [6] Lama Özer suggests that this spelling should be thing kha , meaning a blue scarf, suggesting the effect of a floating scarf when the edge lifts up. [7] sna tshogs rdo rje dpal bai’u gling [8] rin chen dga’ ’khyil gling [9] DAk+ki bde chen gling [10] gnod sbyin drag sngags rab khros gling [11] rdor sems bla mtsho [12] bzo [ 13] rin chen phug [14] pad+ma dbang sdud bde ba mtsho [15] drag rtsal mthu stobs gling [16] This is a selection by Chögyal Ngawang Dargye (chos rgyal ngag dbang dar rgyas, 1736/1740–1807, BDRC P369 ) from the rdzogs chen ma rig mun sel ( BDRC MW24664 ). [17] Avalokiteśvara’s specific form here is the Ocean of Victors ( rgyal ba rgya mtsho ). [18] klu bdud rdo rje [ 19] The meaning of this passage is unclear. [20] bdud ’jom gling pa/ rje drung byams pa ’byung gnas, 1835–1904, BDRC P705 Acknowledgement: I am grateful for the assistance of several Tibetan scholars living in Toronto: Orgyan Gyalpo for the illustrations and first reading of the text, to Tulku Dawa for an invaluable oral commentary that clarified many points of literal and inner meaning, to Acharya Dakpa Gyatso for additional translation help. Thanks also to Ryan Jones and Frances Garrett for editing assistance. The translation is my own and I assume responsibility for all remaining errors. Published: April 2022 This work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License . Originally published in Brill's Hidden Lands in Himalayan Myth and History BIBLIOGRAPHY bdud ’joms gling pa. 2009. sbas gnas padma bkod. In gnas yig phyogs bsgrigs rdzogs ldan gsar pa'i ’od snang bzhugs so, edited by ’gyur med rdo rje, Dehra Dun: Ngagyur Nyingma College. 209–213. BDRC W1KG6188 Abstract Dudjom Lingpa presents us with a geomatic and spiritual description of the sacred land of Pemakö, hidden, majestic, and rejuvenating. As he lays out the territorial portrayal, he speaks of the abodes of masters, the dwellings of deities, and the productive power of purification. He then caps this brief work with a quote from the exceedingly secret guidebook of Dispelling the Darkness of Ignorance . BDRC LINK W1KG6188 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 06:09 TRADITION Nyingma PREVIOUS & SUBSEQUENT INCARNATIONS Orgyan Dudul Rölpatsal Katokpa Dampa Deshek Dudul Dorje ___________________________ Jigdral Yeshe Dorje Kunzang Nyima HISTORICAL PERIOD 19th Century TEACHERS The Third Detri, Jamyang Tubten Nyima TRANSLATOR Barbara Hazelton (Lama Rinchen Zangmo ) INSTITUTION Dartsang Kalzang Monastery STUDENTS Pema Drodul Sangngak Lingpa Eta Rādza Sherab Öser Tsewang Rigdzin The Third Katok Situ, Chökyi Gyatso Pema Lungtok Gyatso AUTHOR Dudjom Lingpa Hidden Sacred Land of Pemakö 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.