The Ruby Garland: A Genealogy of the Emperor Uhu Wang Genghis Khan Mangalam Shining with a plethora of virtues and good qualities, Endowed with an uninterrupted stream of magnificent activities, A treasury of attainments that fulfils all wishes and desires, Auspiciously protect me through the supreme refuge, the three precious jewels. Displays of the vajra come in various compassionate expressions: Primordial wisdom and radiant intelligence of knowledge and love, Like an ocean of inexhaustible auspicious glory, Oh, glorious Guru, simultaneously bestow all these upon me! By the blessings and power of Manjughosha, During the waning moon whilst atop a mountain The young prince of Brahma descended the stairway of heaven Relying upon the sky cord—a divine lineage. I will briefly pen the source of Genghis Khan’s lineage. Well then, concerning the subject that I will discuss: The great scholar Lang [ 1 ] said, “Human ancestry is derived from the gods, and a stream comes from the snowy mountains.” Accordingly, I will arrange a condensed history of the royal lineage of the Divine Ruler and Manifestation of Manjughosha, Genghis Khan (1162–1227). Additionally, I will present those who have a connection with that history. This includes the royal lineage of the Great Ming (1368–1644) [ 2 ] and the many gurus and spiritual masters born for the benefit of all sentient beings. A long time ago, a young, beautiful, and handsome son of the resplendent gods descended the nine stages of the divine mu cord. [ 3 ] He came to rest upon a mountain peak adjacent to the Five-peaked Mountain in China (Wu Tai Shan). He was (1) Borta Ching, [ 4 ] the son of gods of heaven. His son was (2) Tachi Gen, and his son was (3) Tamcha Ga. [ 5 ] According to the oral tradition of that locale, Tamcha Ga’s son, (4) Chingji Mergen, [ 6 ] has the same basis of emanation as the great teacher Padmasambhava. Even in these times, it is said that Padmasambhava resides in the southwestern [continent], subduing demons. Chingji Mergen’s son was (5) Laudza Bera Ol, and his son was (6) Sikin Dun. [ 7 ] Sikin Dun’s son was (7) Semdza Odzi, and his son was (8) Laju. [ 8 ] His son was (9) Nunmer Gen. [ 9 ] After his death, when the queen called Alankho, or Lenlun Mo'o Ma [ 10 ] was widowed. It was at this time that a ray of light descended either from the sky or the sun and moon, striking her. Bliss enveloped her and she was impregnated. Consequently, she gave birth to a son named (10) Boton Char, or Charmer Gen. [ 11 ] Charmer Gen’s son was (11) Gachi Tei Hou, and his son was (12) Bikhir. [ 12 ] His son was (13) Manto Don, and his son was (14) Gaitu Gen. [ 13 ] Gaitu Gen’s son was (15) Bai Shing, and his son was (16) Khora Togshing. [ 14 ] His son was (17) Dumbi Hai Khen, and his son was (18) Gabu Lagen. [ 15 ] Gabu Lagen’s son was (19) Barten Badur, and his son (20) Yepur Gaba Dur, [ 16 ] the twentieth of the royal genealogy. It was at this point that Emperor Genghis Khan [ 17 ] was born to Yesugei (1134–1171) and his queen Hoelun [ 18 ] in the Water Horse Year (1162). [ 19 ] His actual name was Temunjen, also known as (21) Emperor Taitsu Zhin Uhu, [ 20 ] and he was a great emperor akin to the glorious and meritorious autumn and a manifestation of Manjughosha’s Wheel of Stability. When he turned fifty-seven in the Earth Female Rabbit Year (1219), [ 21 ] he captured the Chinese Emperor Hu Wang's capital, becoming the emperor of the empire of astrological science and the great eastern land of the world—China. Hence, he brought all territories under [the Emperor of China] and most other areas under his domain. He governed the empire for twenty-three years, passing into the heavens at the age of sixty-six (1227). From that time on, China's (Mongolia) political dominion had spread and flourished more than ever. Therefore, fortified castles were built in the borderlands and in each direction to sustain this power. Subsequently, the tradition of the hereditary princes [ 22 ] governing these fortified castles was established. The eldest prince, Jochi Khan (1182–1227), was appointed as the king of Tokmok. [ 23 ] The second prince, Chagatai Khan (1183–1241), was given the rank of prince and was appointed as the ruler of the northern lands, principally Tokar, [ 24 ] belonging to the lower northern area of the Five-Peak Mountain, and all the areas to the north-east. He governed the Yerkhen Fortress [ 25 ] and was the actual ancestor of Kalkha Dondrub Wang, the Ju clan, and the six tribes of the Barchung clan, all of which are known in Tibet. [ 26 ] Chagatai Khan had five princes, of which the eldest, Abo La, [ 27 ] succeeded as regent. The second son, I Mama Huli, became the king of Kha Che (Islamic world) and resided at the Red Soil Fort. [ 28 ] The third son, Atira Maha Mari, became the king of India and resided at the Balasha Fort. [ 29 ] The fourth son, Kongkha Ratolo, became the king of Rom and resided at Domala Fort. [ 30 ] The fifth and youngest son, Temur, became the king of Oru Kho and was said to have resided at Bhuha Fort. [ 31 ] The aforementioned great Emperor Genghis Khan’s third son, Ogedei Khan (1185–1241), or (22) Emperor Taitsung Ingwen Hu, [ 32 ] ruled the empire for thirteen years. His son, Guyuk Khan (1206–1248), also known as (23) Emperor Tingtsung Stiyan Pinghu, [ 33 ] ruled the empire for six months. The fourth son of Genghis Khan was Tongkha Tolo. [ 34 ] His eldest son ruled the empire under the names of Mongke Khan (1209–1259), Emperor Shiyen Tsunghu Bansuhu, and Monggol Gengya. [ 35 ] All the Tibetan areas, including Utsang, Ngari, and upper and lower Do Kham, were gradually subdued by military forces during the [reign of] Prince Godan Khan (1206–1251), [ 36 ] Guyuk Khan, and Mongke Khan. Mongke Khan’s son, (24) Kublai Khan (1215–1294), widely known to Tibetans and Mongols as Sechen Gengyar, [ 37 ] ruled the kingdom for thirty-five years. Under his rule, the sacred doctrine spread and prospered, making significant contributions in service of the Buddhis teachings. He honoured great beings and gurus from the Sakya, Nyingma, and Kagyu orders, living until the age of eighty. Thereafter, the son of Kublai Khan [ 38 ] had already passed away. His name was Prince Bahu Wang, [ 39 ] or the Regent of Jing Gin. His son was Temur, or Emperor Chingtsung Kuwang Shio Uhu (26), [ 40 ] who became the king of Uljoi Tu, or Olja Du (Temur Khan; 1265–1307). [ 41 ] During his reign, he received the Great Unchangeable Precious Royal Seal, made of white jade and engraved with [the title] Kwi Zhiu Yungtang. [ 42 ] He ruled the empire for thirteen years. There were five or six royal generations from the time of Genghis Khan until these emperors. They conquered almost everyone on the planet: from the subjects of Khincha [ 43 ] in the north to all those in the other three directions up to the islands in the sea, including Zhison, Hpusang, and Siyang. [ 44 ] By bringing many of these under their control, their empire was twice the size of both the Han (206 BCE–220 CE) and Tang (618–907) dynasties. The empire was called the Great Yuan, or the Great Hor. [ 45 ] After some time had passed, Emperor Olja Du’s eldest brother’s son, Emperor Utsung Shan Shoihu (27), otherwise known as Emperor Khuluk or Goyuk (Kulug Khan; 1281–1311), [ 46 ] governed the empire for years. His younger brother, Emperor Ayu Parsata Zhin Shiuhu (28), or Emperor Buyantu (Ayubarwada Buyantu Khan; 1285–1320) [ 47 ] ruled for nine years. His son, Emperor Shubho Pala Yingtsung Wenshi Uhu (29), or Emperor Kokon (Gegeen Khan; 1302–1323) [ 48 ] ruled for three years. Up until him, all the previous emperors maintained the tradition of wearing the hats and attire of the Hor. However, it appears that Yingtsung changed them all to Chinese attire. Then Jing Gin’s grandson, Emperor Yisun Temur Jing Wang Titing (30), [ 49 ] ruled for five years. After him, some sources also assert that his eldest son Rakyi Pak, or Asukiba (31), [ 50 ] ruled the government for forty years. However, some sources say that after three months on the throne, Emperor Utsung’s youngest son, Tuktomur, [ 51 ] seized power from him and pretended to give it to his older brother, Emperor Kushala Mingtsung (32). [ 52 ] Although, Emperor Kushala Mingtsung also passed away after approximately eight months [of ruling]. The majority of sources say Kula Gotu, or Kushala Mingtsung, stayed on the throne for one month. In any case, it is also said that in the end, Emperor Temur Wentshung Jayatu (33) [ 53 ] ruled for five years while some other sources say three years. When he was about to die, his final testament was to appoint Mingtsung’s younger son, Rinchen Pel (34), [ 54 ] to sit on the throne. Following his final demands, Rinchen Pel was enthroned, but he died about a month later. At that time, the throne was vacant for six months, with Minister Emtamur Tashi [ 55 ] ruling the empire. The eldest son of Mingtsung, named Emperor Togan Temur Huitsung Zhunhu (35), or Emperor Uha (Toghon Temur; 1320–1370), [ 56 ] ruled for thirty-six years. After that point, he had to abdicate and leave for lower Hor. Concerning the reason for his abdication, he appeared to be a great religious scholar. However, he lacked knowledge in temporal and state matters, causing multiple disagreements and creating countless conflicts leading to an upheaval in the empire. For instance: there were twenty-three great bandit leaders and many less significant leaders who brought bouts of significant suffering to China, Hor, Mongolia, and Tibet. A short while after this, the Great Ming Emperor Taitsung [ 57 ] took the land under his dominion and pacified it, conquering the capital of China (Beijing) and becoming emperor. It is said the Mongol emperors descendent from Genghis Khan until to Togar Temur [ 58 ] occupied the capital of China for one hundred and forty-seven years, nine months, and ten days. After Genghis Khan had ruled over China, Togen Temur was the fifteenth emperor in the royal succession. From his time onwards, they only ruled their own territory, the land of the Hor. Some two hundred and sixty-six years later, the twentieth emperor, Hor Lekden Zhutok, allied with Karma Tenkyong Wangpo, [ 59 ] the regent of Tsang, Tibet. The emperor marched to Tibet in support of the Kagyu doctrine but died on the journey. It is said that this empire [of Northern Yuan] fell apart due to these unsuccessful conditions. In that way, the narrative on the royal lineage of the Great and Divine Ruler Genghis Khan of Hor is complete. Here, I will explain the lineage of the Great Ming emperors, who, like the Hor of the past, were benevolent to us, the heavenly descendants of Genghis Khan, our kings, ministers, and populace, as well as all the monks, principally the state preceptors, [ 60 ] in all possible ways. This includes bestowing appointments and being graciously protective, respectful, and resourceful. It is not easy to find this family lineage's origin, but the first ruler was Emperor Taitsung (Taizu; 1368–1398). [ 61 ] Taitsung was a monk in the Huang Kyou Zi Temple [ 62 ] during Togan Temur’s time. It was a period marked by banditry, an era where gangs robbed and ransacked. After hearing a great bandit leader arrived in the vicinity of the monastery, Taitsung’s friends fled. Finding himself in such a predicament, he thought, “If I run away, then the sacred objects will be ruined—they will set the temple ablaze and other such calamities. Even if I do not flee but stay and fight, I will surely not be able to protect them. Yet, if I do surrender, I fear I might become one of the bandits. What should I do?” Subsequently, he performed a divination in front of a [Buddhist] statue, which indicated that it would be better to surrender, so he waited for the bandit leader. In the process of surrendering, they conversed in Chinese, and the bandits realized that he was extraordinary and unlike others. Therefore, the people raised him up upon their shoulders, and he was given a great and powerful position through which he gradually accrued power. Thereafter, when the bandit leader died, Taitsung took the position as the head leader of the bandits. He continued to grow in prestige from then on, spreading his influence and bringing all his people under his power. After that, in the Male Earth Monkey Year (1368) he even conquered the capital city of the Great Hor. Since the empire’s control did not extend to the north and west, it was weaker than the time of the Hor (Yuan Dynasty). However, it was highly prestigious and not too dissimilar from the time of the Han and Tang dynasties when it came to other matters. The name of the empire was Great Ming. In general, its administration had good connections with Bon, Buddhist, and Vedic [traditions]. It also maintained a priest-patron relationship [ 63 ] with the early translation Nyingma, Kagyu, and Sakya. In that way, he ruled the kingdom for thirty-three years. His son Kyihun (Emperor Jianwan; 1398–1402), [ 64 ] the second royal successor, ruled for two years. His son Yewang Yung Lochenpo (Yongle Emperor; r. 1402–1424), [ 65 ] the third royal successor, paid excellent service to the Buddhist teachings, ruling the empire for twenty-two years. His son and the fourth successor, Zhinzung, [ 66 ] ruled for four years. His son and the fifth successor, Zonde, [ 67 ] ruled for eight years. His son and the sixth successor, Chi Tung, [ 68 ] ruled for thirteen years. His son and the seventh successor, Kyinta, [ 69 ] ruled for seven years. His son and the eighth successor, Tenshun, [ 70 ] ruled for eight years. Thus, it is said from the first Great Ming Emperor, Taitsung, to the last [emperor], Tenshun, [ 71 ] the Great Ming Emperors occupied the capital of China for ninety-seven human years. Apart from the first Great Ming emperor and the third [emperor called] Yewang, [ 72 ] the majority of the other emperors were too weak. It is said their reigns shortened due to such things as losing control of the eunuchs and corrupted ministers. It is also said that after Emperor Teshun, [ 73 ] there were four people: [Emperor] Utsung, the Bon favouring [Emperor] Zhitsung, the ugly [Emperor] Shontsung, and [Emperor] Krungtsun. [ 74 ] These four caused conflicts to ripen, triggering the loss of the empire to the hands of a bandit leader called Litsi Ching. [ 75 ] In the legendary narratives and writings of our ancestral chieftains, it says: “In the Water Bird Year (1633), the eighth year of the eighth successor the Great Ming Emperor Tenshun’s reign, King Taitsung Bokto conquered the capital city of China with his army. Taitsung Bokto’s actual name was Emperor Zhitsuhu and was also known as Mukton. More recently, Tibetans refer to him as Manju Sokpo Chinhwa. [ 76 ] Subsequently, the Great Ming Emperor Tenshun took control of the four cardinal borderlands of greater China where his royal descendants still reside. It is said that in two hundred years, the royal descendants will return and claim the throne of China.” Homage to Padmakara! Now, I will present the successors [and history] of our ancestors' descendants and the great ministerial state preceptors [ 77 ] connected with them. I have already discussed the succession from Genghis Khan, the Divine Ruler of Manjughosha, up to the twentieth royal descendant in the section of the history of the Hor. The twenty-first royal successor, Emperor Taitsu Zhing Puhu, [ 78 ] controlled the capital city of eastern China. The twenty-second successor is considered his son, the Second Tistsi, the Emperor Chagatai La Chinwang [ 79 ] and ruler of the Yerkhen Fortress. [ 80 ] His younger brother and fifth son of Genghis Khan, Master Sansu Tanzhin, or Dharma Lord Yonten Pel, [ 81 ] was the First Great Ministerial State Preceptor. He was a profoundly and extensively skilled victory banner of scholars and a proponent of the three baskets ( tripitaka) [of the Buddhist teachings]. He was a direct disciple of both Katok Tsangton Dorje Gyeltsen and Jampa Bum. [ 82 ] The twenty-third successor, Awola Jingwang, [ 83 ] lived a long and full life of one-hundred and seven years. His younger brother was the Second State Preceptor and Dharma Lord, Yeshe Gyeltsen Pel, who received the victory banner and title of Tungshu Wanda Shai. [ 84 ] The twenty-fourth successor was Hanwang Khola Jing. [ 85 ] His elder brother was the Third State Preceptor and Dharma Lord, Gelek Pel, who received the victory banner and the title of Hpozhiku Wanggi Pouda Shai, or the Radiant Sun Rays of the Victor’s Doctrine. [ 86 ] The twenty-fifth successor Tawang Negoye constructed Tau Titur Temple [ 87 ] at the Yerkhen Fortress, which was unrivalled under the sun. The temple was filled to the brim with representational objects of the enlightened body, speech, and mind. His half-brother from a different mother was the Fourth State Preceptor and Dharma Lord, Jinpa Pel, received the victory banner and title of Wuwan Hpapagi Youda Shi, or the Lineage Holder who Protects the Teachings. [ 88 ] The twenty-sixth successor was Sanwang Tomer. [ 89 ] His elder brother was the Fifth State Preceptor and Dharma Lord, Gyamtso Pel, who received the victory banner and title of Uwan Hpatou Yin Mioushi Wandai Shai, or the Lineage Holder and Courageous Lord who Disseminates the Doctrine. [ 90 ] The twenty-seventh successor was Yerkhen Dazhi Tawang. [ 91 ] His nephew was the Sixth State Preceptor and Dharma Lord, Jampa Pel, who received the victory banner and the title of Wuwan Hpatung Su Wanda Shai, or the Realised Lineage Holder. [ 92 ] The twenty-eighth successor was Hputai Wang Ulkebe. [ 93 ] His elder brother was the Seventh State Preceptor, Khyilwa Kunga Pel, who received the victory banner and the title of Tuwan Hputungsi Wanda Shai, or the Lineage Holder of Great Courage. [ 94 ] The twenty-ninth successor was Shrir Nadalai Wang. [ 95 ] His younger brother was the Eighth State Preceptor and Dharma Lord, Gyeltsen Bum, [ 96 ] who did not receive any titles. The thirtieth successor was Maga Shri Palayon Wang. [ 97 ] His elder brother was the Ninth State Preceptor and Dharma Lord, Jangchub Pel, who received the victory banner and title of Tuwan Hpu Shuan Ude Shai, or the Compassionate Lineage Holder. [ 98 ] The thirty-first successor was Sanwang Olgo Temu. [ 99 ] His younger brother was the Tenth State Preceptor, Purnye Shri, [ 100 ] who did not receive any titles. The thirty-second successor was Emperor Chinggin Dalai Wang Kunga Dorje, [ 101 ] and he had nine princes. The eldest prince, San Zhita Wangching, [ 102 ] was the successor to his father and controlled the Yerkhen Fortress. It is said that the current Hor Khalka Dondrub Wangchenpo is his descendant. [ 103 ] The second prince under San Zhita Wangching was the Eleventh State Preceptor, Master Zhiwa Pel, the ruler of Huwang Mei Zi'i. He received the victory banner and title of Tunghu Da Shai, or the Dharma Lord of Supreme Intellect. [ 104 ] The other six young princes were individually given golden edicts [ 105 ] and titles of lords of six large districts under the power of [Yerkhen]. These days it is said that the eighth prince Hau Puyan Tako [ 106 ] is the forefather of the Ju clan in Tibet. It later came to pass that he became the ruler of the Mong Ra Fortress. His lineage was called the Thirteen Black Spear Holding Anye Mantra Practitioners. [ 107 ] This name was bestowed since their dharma protector bears a black silk clan flag, which I will talk about in a later section. The ninth and youngest prince was acutely intelligent, exceptionally wise, highly tolerant, a prodigious orator, and a quick thinker. Even the noblest, such as the great ministers, could not compete with him. As he was King Kunga Dorje's favourite son, [ 108 ] the father kept six of the eighteen major districts for himself and gave six to his son. His father praised and bestowed upon him such items as his own imperial golden edict and golden seals from the Mongolian capital of China. The thirty-third successor was Chinggin Sanwang Gaushri Wangchuk Gyeltsen. [ 109 ] It was not known in China, Hor, nor Mongolia; however, the Barchung clan, here in Tibet, was established by him. This prince resided in the district of Ule Yerkhen Dazhi on the border of Sang Hor and Oro. [ 110 ] The thirty-fourth successor was Tiwang Yeten Toktu. [ 111 ] His elder brother was the Twelfth State Preceptor and Dharma Lord, Drime Pel, who received the victory banner and title of Tungshi Wan Minyi Giyou Yamida Shai, or the secret lord, the scholastic-adept of sutra and mantra. [ 112 ] During this patron-priest [relationship], the great Hor was in distress. Many greater and lesser bandit leaders began to gather, and many bandit hideouts sprang up in the lower part [of Mongolia]. Although an ocean of suffering began to overflow in the upper and lower parts [of Mongolia], we [our ancestors] could barely save our own six districts from becoming subservient to them. The Lord Togen Temur [ 113 ] also fled to the lower lands of Hor. Not long thereafter, the Great Ming Emperor Tai Tsung [ 114 ] settled in China’s capital city, bringing peace to the land. The thirty-fifth successor was the elder prince, Tale Wangtang Tirti Mangga Shri. [ 115 ] His younger brother was the Thirteenth State Preceptor and Dharma Lord, Taye Pel, who received the victory banner and title of Mintan Tato Yuwan Zhunthunggi Youda Shai, or the Supporter of the Victor’s Teachings—supreme unification of the oral transmission of instructions and the repository of treasure teachings of qualities. [ 116 ] From that time forward, the Great Ming emperors showed more prominent respect to Genghis Khan's royal descendants by bestowing titles, golden seals, hats signifying high rank, et cetera. The thirty-sixth successor was Ila Sikyi Wangpa Chara. [ 117 ] His elder brother was the Fourteenth State Preceptor and Dharma Lord, Tashi Gawai Pel, who received the victory banner and title of Lintan Date Khaisan Shiotunggi Youda Shai, or the Supporter of the Victor’s Teachings who simultaneously spreads the three trainings of oral transmission of instructions and the repository of treasure teachings of qualities. [ 118 ] During this priest and patron relationship, Chongti Dewa Temple was built in the district of Ule Yerkhen Dazhi Fortress. It was filled with unfathomable sacred objects symbolic of the enlightened body, speech, and mind, as well as a wrathful [statue] of Ashtasahasrikaprajnaparamita . Rapu Dewa Temple was built in the district of Orong. Ayur Dewa Temple was built in the district of Mala Punrar. Siu Pati DewaTemple was built in the district of Daun Tsung. Sesi Soto Dewa Temple was built in the district of Mongra Khar. On Sage Dewa Temple was built in the district of Tewo Rasi. Minyigi Dewa Temple was built in the district of Oshanwa Si. Thus, seven great temples were built in six districts as well as a fortified palace. [ 119 ] The thirty-seventh successor was Elche Wangsan Gaushri, [ 120 ] who lived for eighty-nine years. He provided unrivalled support for the Buddha's precious doctrine in the service of the Great Ming Emperor Yewang, or the Great Yunglo (Emperor Yongle; 1360–1423 CE). [ 121 ] His elder brother was the Fifteen Great State Preceptor and Dharma Lord, Lachen Ozer Pelwa. [ 122 ] He received the victory banner and title of Tui Luzi Giyou Tutsun Tungdau Tungton Titan Shi'i Khing Shou Tarleu, [ 123 ] or the elder master who completely and unbiasedly ascertains the doctrine of the victors, the lord of the perfectly pure primordial wisdom of the realisation of the path, and the dharma king and great abbot endowed with immutable life. It is said that out of all the highest tantric gurus, none were more learned or had more excellent qualities than him, as the great scholar and victor Longchenpa (1308–1364) [ 124 ] had already left Tibet. The thirty-eighth successor was Tawang Tolo Gechi.[ 125 ] His younger brother was the Sixteenth State Preceptor, Rana Kotu, and was not bestowed any titles. [ 126 ] The thirty-ninth successor was Tale Wangsiwi Tanata, [ 127 ] who was a great physician. His elder brother was the Seventeenth State Preceptor and the Dharma Lord, Gyeltsen Pel, who received the victory banner and the title of Khaisan Thiokyang Thuwang Datheng Kyemin Tanshi'i, [ 128 ] or the lineage abbot of the oral transmission and treasure teachings of the precious qualities of the Mahayana and of the bodhisattva vows, the one who propagates the three excellent trainings. A younger brother of his, Tale Badur Tarwa Kyab, [ 129 ] lived in a separate household. It was said that he was not a family descendant, as he was an adopted son. The six Barchung groups spread from the descendants of Tale Badur Tarwa Kyab and his elder brother, King Tale Wangsi. [ 130 ] The actual descendants of the physician King Wangsi were the older Penkor, the middle Kyabkor, and the youngest Yagkor. These three were collectively known as the three groups of lords. [ 131 ] As for the descendants of Badur Tarwa, they were the older Jamo, the middle Taglen, and the youngest Gurshul, which made up the six groups. [ 132 ] The fortieth successor was the first prince Sanwang Tashir Ola Pen, [ 133 ] who stayed in the capital. The second prince was called Daben Tsering Kyab. The third prince was Sukini Tolo Yak. [ 134 ] The second and third lived in separate households. The fourth prince was the Eighteenth State Preceptor and Dharma Lord, Lekpa Pel, who received the victory banner and the title of Hputsung Hunggi Youda Shai, or the lineage protector and the disseminator of the doctrine. [ 135 ] The forty-first successor of the great Genghis Khan was Yewan Tebun Tsita Gaushri. [ 136 ] His younger brother was the Nineteenth State Preceptor and Dharma Lord, Sonam Pel, who received the victory banner and the title Sahpo Kiyopu Manda Shai, [ 137 ] or the perpetually happy one. In this period, changes ensued in the capital of China, and a huge crisis befell the empire due to the activities of the Great Ming Emperor Toshun (Emperor Chongzhen; 1627–1644). [ 138 ] A significant fragmentation occurred, as most people in the empire fled from areas such as the Hor land and the upper and lower parts of Oro, scattering to various places. Most of them escaped to the upper and lower parts of Kokonor. Some people from the Forty Oro Tsoyan group scattered to the sunny and shaded sides of the upper part of Ma. [ 139 ] The King Dwaichen and some others fled to both the sunny and shaded sides of Shardza, [ 140 ] and it was at this time that they acquired new abodes. At that time our own Great and Powerful Genghis Khan [ 141 ] (the lord of the clan) also abandoned and fled from the district of Ule Yerkhen Dazhi to the area of upper Barwon, [ 142 ] located in the upper part of Kokonor. There they acquired new land as they settled under black and white tents. The subjects of the six controlled districts and their chieftains scattered in all directions. Some became the victims of gangs of bandits and were completely annihilated, whilst others are said to have fled, wondering to any place they could find. People from the six districts and around our fort who followed the Lord’s family had three lords and nine groups of subjects. [ 143 ] In total, there were a little over three hundred households. During this time, Emperor Mugton Tangtsung Bogto, also known by some as Mongolian Manju Changha, [ 144 ] had settled in the China’s capital, leading to a terrible and tumultuous war that subsided after about twelve years. At that time, Hor Lekden [ 145 ] was unsuccessful in Tibet and returned with his two queens and two princes. Along with three thousand soldiers of the eight Chakar groups, [ 146 ] he surrendered to Emperor Bogto. It was at this time he offered the royal seal of the Precious, Immutable Swastika to Mugton Bogto. It is said that the power of this seal established the relationship in which China, Hor, Manchu, and Mongolia came under the one-state policy of the [Manchus]. The forty-second successor was Sanshri Gung Gonpo Gyel, [ 147 ] who did not have a priest. When he was middle-aged, King Bogto’s son, Emperor Dekyi (Emperor Qianlong, 1711–1799), [ 148 ] became a patron of the Geluk tradition. His great minister, Mongolian King Gaushri Tendzin Chogyel, [ 149 ] became very powerful. Subsequently, he put the Mongolian settlements, Ziling, Dranak, [ 150 ] and others all under miserable conditions. An uprising arose as he began to proceed with his army to Tibet. In the face of this, Barchung Chede Yaggyel and Yagkor Uchen Pema Wangdrak, [ 151 ] who were relatives of our chief, refused to obey the chief’s orders. They took about one hundred different families and went to the south of the Dzachu River to surrender to Hor Mazur Tsang. [ 152 ] Once again, the two brothers did not get along well, and Che Yaggyal departed with about seventy families, settling in the valley of Washul Tramtar. [ 153 ] Some leaders came from [within those two groups] back to us in need of a clan to join, as well as provisions. These are the ones residing in Shuggur [ 154 ] to this day. The Uchen Sewang group could also not settle and came to Da Valley to reside. [ 155 ] Some of them came to settle in Ser Valley. [ 156 ] It is also said that many families of the clan separated due to infighting. At that time, the leader of the unrest, San Gung [the forty-second successor], did well in negotiating with Sog Gau Shri. Due to this, no harm was done to the people and they [were even] granted some benefits. The forty-third successor was the chief of Gungru Jasak called Lord Namlha Yak. [ 157 ] His father passed away when he turned fifteen. Not long after that, Khandro Lobzang Tenkyong [ 158 ] from Upper Mongolia created conflicts between the Tibetans and Mongols, provoking large unrest. At that time, three groups, (1) Ju Nangso, (2) Sog Dewa rod, and (3) Sershul fled to upper Dza, initially settling there. [ 159 ] The Ju Nangsog are descendants of Hau Puyan Tako and share the same blood lineage as ours. They were the lords of Mongra Fort, a minor fort under [the control of] Yerkhen. [ 160 ] Then gradually (4) Tarshul, (5) Bumshul Nying, (6) Ponpo, (7) Badur, (8) Trims Zagong, (9) Gemang, (10) Mangge, (11) Chitan, and (12) Chewo were the first to come. Those who came later were, (13) Getse Gong, (14) Gegab, (15) Trom Gab, (16) Arig Za, (17) Pongyu, (18) Ase Bayan, and (19) Bum Sar. [ 161 ] Thus, there were eighteen Mongolian clans together with the Ju clans of Hor. These nineteen clans swore allegiance to the [king] of Derge. It was at that time the three groups of lords and nine groups of subjects continued through the land of Machu and settled on the shaded side of the Dar Valley [ 162 ] in Machu. Since the aforementioned Sanshri Gung Gonpo Gyel and Jasak Namlha Yak were without priests, there were no state preceptors for two generations. The eldest prince of Jasak was Orgyen Tsering, who lived separately. Jasak’s middle son was Lord Tsangsangs Tendzin. [ 163 ] The youngest son was the Twentieth State Preceptor and Dharma Lord the Excellent Guru Gyurme Tashi Gyamtso (1714–1793), also called the great scholar and adept A Tsuta Maha Pandita Maha Guru Sara. [ 164 ] In the Male Wood Horse Year, called Victorious, he was born in Chag Trang [ 165 ] situated in the lower part of the Dar Valley in the land of Ma. In the Fire Monkey Year (1716), when [Tashi Gyamtso] was three years old, most of the Tibetans and Mongols from the Gelug tradition were provoked by [the god of desire], Metok Dachen. [ 166 ] When the impudent borderland army of the Dzungar Mongols marched to Central Tibet, it is said that they passed over a small part of Upper Ma. In the Earth Dog Year (1718), they caused large scale destruction to the teachings, principally the Nyingma teachings, especially at such monasteries as Dorje Drak and Mindroling. [ 167 ] When they returned in the Earth Pig Year (1719), a large Chinese army annihilated the Dzungar troops and their leaders. Simultaneously, a great majority of other Mongolian gurus and leaders were also annihilated by the law. As a result, the area became relatively peaceful. In the Iron Mouse Year (1720), most of the nomadic settlements in Ma escaped to other places as there were hidden enemies and bandits who were pillaging. It was difficult, in particular, to distinguish and know if the travellers claiming to be Mongolian were friends or foes. Losing hope, they decided this was not a place to reside for a significant period of time. These were the chief houses of Genghis Khan. The three groups of lords together with the nine settlements of subjects which are (1) Jamo, (2) Taklen, (3) Gurshul, (4) Gyarok Beli, (5) Tsanno Behu, (6) Achok Bechang, (7) Sokpo, (8), Gotsa, and (9) Gyeza. [ 168 ] In total, around one hundred and eighty families travelled here to the south. In Derge, the Dharma King Tenpa Tsering (1678–1738) [ 169 ] had just been enthroned [in 1714], and it was a great time for the clans to meet and submit to him. The chief house was given the position of a great lord like before. Chief Orgyen Tsering and Penkor Barchung Delek Rabten of separate houses were given the position of the great managers of Derge. Kyabkor Barchung Yeshe Tseten and Yagkor Barchung Gyeltsen Bum were given the position of the interior court. Gya, Tsan, and A were given the position of ministers like before as well as excellent resources and respect following the tradition of the kingdom. [ 170 ] Thereafter, during the time of land distribution, [the king] purposely sent the general secretary Tashi Wangchuk and gave [the Barchung] the opportunity to choose from the Dzachukha area, an incomparable place. They chose all the land of Dzahu Rama, the lands from the lower Chaktak Drangkha and the upper and lower Sakuti to the plain of Dza, the lands from Dzasang Hachak Gamapu to the entire area of Hura, Margo Womporing, upper and lower Sang Trichan, the entire land of Dzagyab Mukmo, [ 171 ] and the land that belong to the families of Lake Mang can. Thus, he gave excellent and vast lands to the smallest settlements for their resources. In brief, there were twenty-two successors of the Divine Ruler Genghis Khan of the Great Hor. Beginning from the reign of the twenty-second successor King Chagatai La Chinwang, who took control of the immutable Fort Yerkhen Dazhi in the land of north-eastern Tokar, to the forty-third successor Chief Gungru Jasak called Lord Namlha Yak, who was an owner of a nomadic black-haired tent. From the time of Chagatai La Chinwang’s younger brother, the first of the Great State Preceptors Sansu Tanzhin, or the precious Dharma Lord Yonten Pel, until Namlha Yak’s younger son the [Twentieth] State Preceptor A Tsuta Maha Pandita, Gyurme Tashi Gyamtso, the Dharma Lord of the great Translated Words of the Buddha, there were twenty excellent gurus. During these years, they were exclusively the lords who maintained and disseminated the lineage of the teachings and were the disciples of the victorious dharma lords of Katok [Monastery]. They also made offerings to and relied upon the deities of The Eight Pronouncements : Yamantaka, Vajrakila, and the protector the Mahakala as their supportive deities. They engaged exclusively in the root of all teachings called the Nyingma—the profound path of the secret Vajrayana [tradition] of the great and secret Early Translations, the tradition of the victorious Lake-Born, [ 172 ] who is the immortal and universal embodiment of all the victorious ones of the three times. Since the gurus and chiefs [of this clan] were self-composed, they could continue with their own tradition. They did not follow other traditions other than [Nyingma] and were not distracted by the vast selection of new or higher teachings. The forty-fourth successor and twenty-second successor [counting from Genghis Khan] was the great lord and doctor Sanggye Tendzin. [ 173 ] During his time, he performed excellent services to the Dharma King [of Derge] and his nephew. The king favoured him, granting great privileges. Our people found that he was quite dignified and paid him high respects as they prospered in wealth and reputation. At the age of eighty-seven he passed away, having greatly benefited beings, teaching medicine, and administering treatments His younger brother, the [Twentieth] State Preceptor, the great scholar and adept Gyurme Tashi Gyamtso received, trained in, and learnt [many teachings], relying upon many excellent teachers. These included Katok Drung Rinpoche, Minling Trichen Namgyel (1765–1812), Venerable Guru Mingyur Peldron (1699–1769), and the Second Dzogchen [Gyurme Tekchok Tendzin] (1699–1758). [ 174 ] There were many people to whom he offered the gift of the excellent teachings. These included the glorious and sacred master Katok Drung Rinpoche, Drime Zhing Gonpo (b. 1724), Gyelse Orgyen Tenpel, Gyelse Pema Namgyel, Karshing Rigdzin Chenpo, Minling Tri Trinle Namgyel (1765–1812), Khenchen Orgyen Tendzin Dorje (b.1742), Dordrak Rigdzin Chenpo Kham Sum Zilnon, the Eighteenth Lhatsun Zhabdrung, and Khampa Dzogchen Tulku Ngedon Tendzin Zangpo (1759–1792). [ 175 ] Most of their monastic students and other countless students from the north [of Tibet] were united through a single golden thread of bearing commitments to the teachings. These include people of Gome (Dome), Rongpo, Tsako, and Gyelmo Rong as well as the King of Dardo Chakla and the Lord Prince Lodro Gyamtso along with his mother, minister, and other government officials. [ 176 ] In brief, during the entirety of his life, his good and excellent deeds shone in all directions, and he passed away in the Water Ox Year (1793) at the age of eighty. Gyurme Tashi Gyamtso was alive, sometime during his fifties, he received from Changkya Rolwai Dorje [ 177 ] the title of State Preceptor A Tsuta Maha Pandita Maha Guru Sara, [ 178 ] or the supreme guru of the great crown jewel. Manchu Emperor Po Hwong also granted him many privileges and an ample amount of high respect. Emperor Po Hwong was the son of Kanshin, who was in turn the son of Emperor Dekyi, son of Pogto, the first Manchu Emperor. [ 179 ] During the time of this guru and lord, the remaining noble familial lineage of Barchung Tseyak Gyel of Tromkyi Shugu had ceased. [ 180 ] As such, they earnestly said there is no other way [for them to continue their familial line] unless they were gifted a son from the genuine, great, and noble Genghis Khan family—the Pen, Kyab, and Yak [families]. The lords agreed that it was suitable [for them to receive a child] from the highest family [of Genghis Khan]. However, there were only two boys, one of whom would be a guru and the other a lord. Penkor Delek Rabten’s second son, Gyamtso Tar, was chosen to be given to the Parkha family as their lord following the divinations and astrological calculations. [ 181 ] The forty-fifth successor, Lord Gonpo Wanggyel, [ 182 ] was a sound person, but he was weak and lost his power to the hands of others. At this time, the misdeeds of Lakho, an incapable person of the Yakkor community, [ 183 ] came to fruition, and a great number of our clan fled towards Namtsho Lake in the north. Afterwards, many of our settlements and families scattered to places like Serkhok, Gyade, and Shokpa. [ 184 ] The Lord [Gonpo Wanggyel] himself did not live past his fifties. The younger brother, Je Won Guru Tendzin Norbu,[ 185 ] was the twenty-first successor [counting from Genghis Khan]. He relied upon many excellent masters principally his paternal uncle who was a guru and the great state preceptor. He performed admirable deeds of the excellent ones such as scholarship, nobility, and kindness, passing away at sixty-six. The forty-sixth successor was Lord Kunzang Namgyel, and his younger brother was Gegen Choying Tendzin. [ 186 ] During their adolescence, the Derge representatives could not hold onto their governance, losing it to the selfish and powerful lords of Getse. These lords did what they wanted, taking the remaining settlements and entire territory of Barchung. The forty-seventh successor was Barchung Sanggye Tashi, even though he was not given the title of Lord. He and his younger brother, Guru Jigme Chodar, were the last actual successive lords of Genghis Khan’s descendants. [ 187 ] After these two brothers there were no more successive guru seat holders who were genuine descendants of the Genghis Khan lineage. However, the lord Won Guru Tendzin Norbu’s direct student was Guru Drubchen Pema Wanggyel of Adro. [ 188 ] I, Gyurme Pema Chogyel, an itinerant monk, and supposedly his reincarnation, possessing the name of an emanation and of the Dru lineage, am the current lineage holder, and I am still alive. [ 189 ] Furthermore, Adro Guru Pema Gyamtso, an excellent and supreme student of Gyurme Tashi Gyamtso, and the Derge retreatant and excellent guru, our own nephew Guru Kunzang Dargye also lived at the same time as Je Won Guru [Tendzin Norbu]. [ 190 ] COLOPHON Thus, The Ruby Garland i s a document of the genealogy of the Divine, Great Emperor Uhu Genghis Khan, an emanation of Manjughosha, and the state preceptors and gurus connected with that genealogy. Gyurme Pema Chogyel, also known as Rigdzin Tubten Gelek Pelzangpo Chokle Nampar Gyelwai De, the Twenty-Third State Preceptor of Genghis Khan’s lineage wrote it. [ 191 ] It was composed on a virtuous day in the sixth month of the Water Mouse Year (1852?) to fulfil the wishes of Lord Rigdzin, [ 192 ] a descendant of Gyamtso Tar, who is unmistakably Genghis Khan’s descendent and State Preceptor, Santang Ola Pen. [ 193 ] May it be victorious! As the ancient saying goes: “The immutable fort is the Fort of Yerkhen Dazhi. The immutable lords are the descendants of the heavenly Genghis Khan. The immutable subjects are the communities of the three and nine districts. The number of subjects is said to be one hundred and fifty-five thousand, two hundred and ten.” A later saying posits: “The descendants of the heavenly Genghis Khan governed the left, right, lower, and central regional divisions of Kokonor. There were three thousand and two hundred black nomadic tents, sixty families, and over three hundred lord families. Thus, these are the two sayings [associated with the descendants of Genghis Khan].” After some time, when they arrived in the south, there were three communities of lords: Pen, Kyab, and Yak. There were nine communities of subjects: Ja, Tak, and Gur, three communities of ministers: Gya, Tsen and A, and the three communities of subjects: Gon, Sok, and Gyo. Within those twelve [ 194 ] communities numbered around one hundred and eighty families. It is said that during the time of the Lord Tsodze Chenpo [ 195 ] and the state preceptor gurus and brothers [Tashi Gyamtso and Sanggye Tendzin], the status [of the whole community] was higher than that of Brahma. May it be victorious! NOTES [1 ] rlangs [2] ta'i ming, 大名 [3] dmu thag [4] sbor ta' ching [5] ta' chi gan; tham cha ga [6] ching ji mer gan [7] la'u dza be ra 'ol and sis kin dun [8] sems dza 'o dzi and la ju [9] nun mer gan [10] a lan kho and len lun mo'o ma [11] bo ton char and char mer gan [12] ga chi the'i ho'u; sbi khir [13] man tho don; ga'i thu gan [14] ba'i shing; kho ra thog shing [15] dum bi ha'i khan; ga bu la gan [16] bar than bA' dur; ye phur ga bA dur [17] ching gis rgyal po'am jing gir [18] ye phur ga ba dur; mo hu lun [19] The original text states this is the Water Male Tiger Year. [20] the mun jen and tha'i tsu zhing u hu wang rdI, 皇帝 [21] The original text states thirty-eight. [22] gdung brgyud this tsi, 太子 [23] ju chi; thog mog [24] cha ga ta'i; chin wang, 亲王; thod dkar [25] Yardkand or Yarkent (yer khen) is currently a county in Uyghur Autonomous Region and used to belong to Chagatai Khanate. [26] khal kha don 'grub wang, 'ju, and 'bar chung [27] sras this tsi; a b+ho la [28] i ma ma hu li; sa dmar gyi mkhar [29] a ti ra ma hA ma ri; bA la sha'i mkhar [30] kong kha ra to lo; rom and sdom la'i mkhar [31] the mur; o ru kho; and mkhar b+hu ha [32] u go ta; tha'i tsung ing wen hu wang rdI [33] go yug; ting tsung sti yan phing hu wang rdI [34] stong kha tho lo [35] mung khe; Shi yan tsung hu ban su hu wang rdI; mong gol gan gya [36] u la go ta [37] hu pi la'i; se chen gan gyar [38] se chen gan gya [39] ba hu wang [40] the mur, or ching tshung ku wang Shi'o 'u hu wang rdI [41] ul jo'i thu', or ol ja du [42] kwi zhi'u yung thang [43] khin cha [44] gzhi son; h+phu sang; si yang [45] dwa'i yu'an, 大元; and chen po hor [46] u tshung Shan Sho'i hu wang rdI, or khu lug, or go yug [47] a yu par sa ta zhin tshung khin Shi'u hu, or bu yan thu rgyal po [48] shu b+ho pha la yin tsung wen Shi 'u hu wang rdI, or ko kon rgyal po [49] yi sun the mur jing wang thi'i ting rgyal po [50] ra khyi phag, or a su ki ba [51] thug tho mur [52] ku sha la ming tsung rgyal po, or ku la go thu [53] the mur wen tsung ja ya thu [54] rin chen dpal [55] blon chen em tha mur tha shris [56] tho gan the mur hu'i tsung zhun hu wang rdI, or u hA rgyal po [57] tA'i ming tha'i tsung rgyal po [58] tho gar the mur [59] hor legs ldan zhu thog rgyal po; gtsang pa sde srid karma bstan skyong dbang po [60] tI shri [61] tha'i tsung rgyal po [62] hu'ang kyo'u zi lha khang [63] The priest-patron relationship, or mchod yon, played a pivotal role in the history of Tibet by establishing connections with other dynasties including the Yuan, Ming, and Qing. [64] kyi hun [65] ye wung g.yung lo chen po [66] bzhin rdzung [67] zon de [68] ci thung [69] kyin tha [70] then shun [71] There are spelling variances in the text with ton shun, thon shun, and ten shun, alluding to the same individual. [72] ye dbang [73] the shun [74] u tsung, zhi tsung; shon tsung; khrung tsun [75] li tsi ching [76] tha'i tsung bog to rgyal po; zhi tsu hu wang rdI; mug ton; man ju sog po ching hwa [77] tI shri blon chen po [78] tha'i tsu zhing phu hu wang rdI [79] this tsi gnyi pa cha ga tA'i la chin wang rgyal gpo [80] Yerkhen and Yarkant are the same fortress. [81] tI shri blon chen po 01, chos rjes yon tan dpal, slob dpon gsan su twan zhin. It is also important to mention here that bla rab and tI shri are interchangeable in the text. [82] kaHtok gtsang ston rdo rje rgyal mtshan; byams pa 'bum [83] a bO la Jing wang [84] tI shri blon chen po 02, chos rje ye shes rgyal mtshan dpal; thung Shuwan dA sha'i [85] han wang kho la jing [86] tI shri blon chen po 03, chos rje dge legs dpal; h+pho zhi ku wang gi po'u dA sha'i [87] tA wang gnas go ye; lha khang ta'i tis tur [88] tI shri blon chen po 04, chos rje sbyin pa dpal; wu wan h+pha h+pha gi yo'u dA shi'i [89] gsan wang tho mer [90] tI shri blon chen po 05, chos rje rgya mtsho dpal; u wan h+pha tho'u yin mi'o'u si wan dA sha'i [91] yer khen dA zhi Ta wang [92] tI shri blon chen po 06, chos rje byams pa dpal; wu wan h+pha thung Shu wan dA sha'i [93] h+phu tA'i wang u lke be [94] tI shri blon chen po 07, 'khyil ba kun dga dpal; Thu wan h+phu thung si wan dA sha'i [95] shrIr rna dA la'i wang [96] tI shri blon chen po 08, chos rjes rgyal mtshan 'bum [97] ma ga shrI pha la yon wang [98] tI shri blon chen po 09, chos rjes byang chub dpal; Thu wan h+pha Shu'an u dE sha'i [99] gsan wang ol go the mu [100] ti shri 10 pur+N+ye shri [101] ching gin dA la'i wang kun dga' rdo rj rgyal po [102] gsan zhi tA wang ching [103] hor khal ka Don 'grub wang chen po [104] tI shri blon chen po 11, slob dpon zhi bad pal, hu wang me'i zi'i bdag po; thung hu dA sha'i [105] gser yig [106] ha'u phu yan tA ko [107] a mnyes sngags pa mdung nag can bcu gsum [108] kun dga' rdo rje [109] ching gin gsan wang gau shri dbang phyug rgyal mtshan [110] u le yerk hen dwa zhis rdzong; bsang hor; o rod [111] tI wang ye then thog tu [112] tI shri blon chen po 12, chos rjes dri med dpal, thung Shi wan mi nyi gi yo'u ya mi dA sha'i; mdo sngags mkhas grub gsang ba'i bdag po [113] bdag po tho gan the mur [114] tA'i ming tha'i tsung rgyal po [115] tA las wang thang Thir thi mang+ga shri [116] tI shri blon chen po 13, chos rjes mtha' yas dpal, min than Ta to yu wan bzhun thung gi yo'u dA sha'i; gdams pa'i bka' babs yon tan gter mdzod kha sbyor mchog ldan rgyal bstan 'degs pa [117] i la si kyi wang pa cha ra [118] tI shri blon chen po 14, chos rjes bka shis dga' wa'i dpal, lin than dA te kha'i san Shi'o thung gi yo'u dA sha'i; gdams pa'i bka' babs yon tan gter mdzod bslab gsum 'dom spel rgyal brtsan zhabs nas 'degs pa [119] The temples and their districts include: (1) lha khang chong ti dE ba – u le yerk hen dwa zhis rdzong (2) lha hang ra phu dE ba – o rong rdzong (3) lha khang a yur dE ba – ma la pu n+rar rdzong (4) lha khang si'u pa ti dE ba – dA’un tsung gi rdzong (5) lha khang sas si so to dE ba – mong ra mkhar rdzong (6) lha khang on sa ge dE ba – the bo ra si rdzong (7) lha khang mi nyi gi dE ba – 'o shan ba si rdzong [120] el ce wang gsan gau shri [121] tA'i ming ye dbang ngam g.yung lo chen po [122] tI shri blon chen po 15, chos rjes bla chen 'od zer dpal ba [123] TU'i lu zi gi yo'u tu tsung thung dA'u thung Ton Ti Than shi'i khing zho'u Tar le'u [124] klong chen pa dri med 'od zer, BDRC P1583 [125] tA wang tho lo ge chi [126] tI shri blon chen po 02, ra rna ko tu [127] tA las wang gsi bi Tha nA tha [128] tI shri blon chen po 17, chos rjes rgyal mtshan dpal; kha'i san Thi'o kyang Thu wang dwa Theng kyas min than shi'i [129] tA las bA dur thar ba skyabs [130] rgyal po tA las wang gsi [131] 'phen skor; skyabs skor; yag skor; and rje nges tsho gsum [132] 'ja' mo; stag len; and gur shul [133] gsan wang tA shir o la 'phen [134] dwa ben tshe ring skyabs; su ki ni tho lod yag [135] tI shri blon chen po 18, chos rjes legs pa dpal; h+phu tsung hung gi yo'u dA sha'i; brgyud skyongs bstan spel [136] ye wan the bun tsi tA gau shri [137] tI shri blon chen po 19, chos rjes bson nams dpal; sa h+pho ki yo phud man dA sha'i [138] tA'i ming tho shun rgyal po [139] mtsho sngon; o rod tsho yan bzhi bcu; rma stod [140] dwa'i chen rgyal po and shar rdza [141] jing gir wang chen po [142] According to 'ju dgon po sprul sku, bar won is in them chen district under Qinghai province. [143] 'bangs [144] mug ton thang tsung bog to rgyal po; sog man ju chang hwa [145] hor legs ldan [146] cha dkar mtsho brgyad [147] gsan shrI gung mgon po rgyal [148] bde skyid rgyal po [149] blon chen sog po rgyal gau shri bstan 'dzin chos rgyal [150] zi ling and sbra nag [151] 'bar chung che de yag rgyal; yag skor dbu chen pad+ma dbang drag [152] rdza rgyud; hor ma zur tsang [153] wa shul khram thar khog [154] shug gur [155] dbu chen sad dbang; zla khog [156] gser khog [157] gung ru ja sag dpon gnam lha yag [158] mkha' 'gro blo bzang bstan skyong [159] 1. 'ju nang so; 2. sog sde bA; 3. ser shul [160] ha'u phu yan tA ko; mong ra mkhar rdzong [161] 4. thar shul; 5 'bum shul rnying, 6 dpon po; 7 bA dur; 8 khrims bza' gong; 9 dge mang; 10 mang dge; 11 chis tAn; 12 che wo; 13 dge rtse gong; 14 dge 'gab; 15 khrom 'gab; 16 a rig bza'; 17 dpon rgyu; 18 a se bA yan; and 19 'bum gsar [162] dar lung [163] o rgyan tshe ring; dpon tsang sangs bstan 'dzin [164] tI shri 20, chos rjes 'gyur med bkra shis rgya mtsho; mkhas grub chen po 'a tsU Ta ma hA paN Ti ta ma hA gu ru sa ra; BDRC P8741 [165] lcags 'phrang [166] me tog mda' can ('dod lha ) is the god of desire. [167] rdo rje brag dgon; smin grol gling [168] 1 'ja' mo; 2 stag len; 3 gur shul; 4 rgya rog bE li; 5 tsan no be hu; 6 a lcog be cang; 7 sog po; 8 mgo rtsa; 9 gye za [169] sde dge rgyal po 10 bstan pa tshe ring, BDRC P4095 [170] 'phen skor 'bar chung bde legs rab brten – gner chen; skyabs skor 'bar chung ye shes tshe brtan and yag skor 'bar chung rgyal mtshan 'bum – mdun skor nang ma; and rgya, tsan, and a – blon [171] rdza hu ra ma; lcags thag 'phrang kha man; sa ku ti; rdza gsang ha cag 'ga' ma phu; hu ra; mar sgo womp u ring; gsang khri; rdza rgyab smug mo [172] mtsho 'khrung [173] sangs rgyas bstan 'dzin [174] kaH thog drung rin po che; smin gling khri chen 05 'phrin las rnam rgyal, BDRC P674 (It is not clear to us whether this is the Third Throne Holder rin chen rnam rgyal (1694–1758; BDRC P674 ) or the Fifth Throne Holder mentioned in this paragraph.); rje bla ma mi 'gyur dpal sgron, BDRC P678 ; and rdzogs chen grub dbang 02 'gyur med theg mchog bstan 'dzin, BDRC P677 [175] kaH thog drung rin po che; dri med zhing mgon po, BDRC P5972 ; rgyal sras o rgyan bstan 'phel; rgyal sras pad ma rnam rgyal; mkhar shing rig 'dzin chen po; smin gling khri chen 'phrin las rnam rgyal; smin gling mkhan chen 03 o rgyan bstan 'dzin rdo rje, BDRC P683 ; rdor brag rig 'dzin chen po khams gsum zil gnon; lha btsun 18 zhabs drung; khams pa rdzogs chen grub dbang 03 nges don bstan 'dzin bzang, BDRC P7404 [176] sgo me/rdo me; rong bo; tsa kho; rgyal mo rong; dar mdo lcags la mi che sa’i rgyal ba/mi nyag lcags la rgyal po; bdag po lha sras blo gros rgya mtsho [177] lcang skya rol pa'i rdo rje [178] tI shrir tsU Ta ma Ti ma hA ru sa rA [179] man ju bog to sras/ bde skyid rgyal po/ de sras khang shin/ de sras rgyal po hwong [180] krom kyi shu gur 'bar chung tshe yag rgyal [181] rgya mtsho thar; 'phen skor bde legs rab brten; phar kha [182] dpon mgon po dbang rgyal [183] yag skor ba bla kho [184] gser khog; rgya sde; shog pa [185] rje dbon bla ma bstan 'dzin nor bu [186] dpon kun bzang rnam rgyal; dge rgan chos dbyings bstan 'dzin [187] 'bar chung sangs rgyas bkra shis; bla ma 'jigs med chos dar [188] a gro bla ma sgrub chen pad+ma dbang rgyal [189] 'gyur med pad+ma chos rgyal; 'bru rigs [190] a gro bla ma pad+ma rgya mtsho; kun bzang dar rgyas [191] bla rab 'dzin pa 23 rig 'dzin tub bstan dge legs dpal bzang po phyogs las rnam par rgyal ba'i sde [192] dpon rig 'dzin [193] gsan Tang tI shri o la 'phen [194] The text states thirteen communities, however, there are only twelve. [195] dpon 'tsho mdzad chen po BIBLIOGRAPHY 'Gyur med pad+ma chos rgyal. 1852?. ' Jam dbyangs brtan pa'i 'khor lo'i sgyu 'phrul gyi rol gar 'od gsal gnam gyi lha zhing u hu wang jing gir gyi gdung rab yi ger bkod pa pad+ma rA ga'i phreng ba zhes bya ba bzhugs so . London: Tib Shelf W001 Abstract The Ruby Garland is a genealogy of the Tibetan clans Barchung and Ju, descended from Genghis Khan. It might be the only Tibetan historical document that holds a clear account of Buddhism's existence in Mongolia during the Ming Dynasty (1368–1644). Parallel historical narratives can be found in the official historical records of the Ming Dynasty, the Ming Shi (明史). TIB SHELF W001 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 00:27 HISTORICAL PERIOD 13th Century 14th Century 15th Century 16th Century 17th Century 18th Century 19th Century CLAN Barchung LORDS 1. Genghis Khan 2. Chagatai Khan 3. Borta Ching (pending) 4. Hanwang Khola Jing 5. Tawang Negoye 6. Sanwang Tomer 7. Yerkhen Dazhi Tawang 8. Hputai Wang Ulkebe 9. Shrir Nadalai Wang 10. Maga Shri Palayon Wang 11. Sanwang Olgo Temu 12. Chinggi Dalai Wang Kunga Dorje 13. Wangchuk Gyeltsen 14. Tiwang Yeten Toktu 15. Tale Wangtang Tirti Mangga Shri 16. Ila Sikyi Wangpa Chara 17. Elche Wangsan Gaushri 18. Tawang Tolo Gechi 19. Tale Wangsiwi Tanata 20. Sanwang Tashir Ola Pen 21. Yewan Tebun Tsita Gaushri 22. Sanshri Gung Gonpo Gyel 23. Namlha Yak 24. Sanggye Tendzin 25. Gonpo Wanggyel 26. Kunzang Namgyel 27. Sanggye Tashi STATE PRECEPTORS 1. Dharma Lord Yonten Pel 2. Dharma Lord Yeshe Gyeltsen Pel 3. Dharma Lord Gelek Pel 4. Dharma Lord Jinpa Pel 5. Dharma Lord Gyamtso Pel 6. Dharma Lord Jampa Pel 7. Khyilwa Kunga Pel 8. Dharma Lord Gyeltsen Bum 9. Dharma Lord Jangchub Pel 10. Purnye Shri 11. Zhiwa Pel 12. Dharma Lord Drime Pel 13. Dharma Lord Taye Pel 14. Dharma Lord Tashi Gawai Pel 15. Dharma Lord Lachen Ozer Pelwa 16. Rana Kotu 17. Dharma Lord Gyeltsen Pel 18. Dharma Lord Lekpa Pel 19. Dharma Lord Sonam Pel 20. Dharma Lord Lama Gyurme Tashi Gyatso No State Preceptors for two Generations 21. Lama Tendzin Norbu 22. Choying Tendzin 23. Lama Jigme Chodar (no title and end of bloodline) 24. Drubchen Pema Wanggyel (lama of the lineage) 25. Gyurme Pema Chogyel (author) TRANSLATOR Tib Shelf Rachael Griffiths INSTITUTIONS N/A STUDENTS N/A AUTHOR Gyurme Pema Chögyal The Ruby Garland: A Genealogy of the Emperor Uhu Wang Genghis Khan 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.

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

Dentik Monastery: The Sacred Place Where the Ashes of Dharma Rekindled in Domé Dentik Shelgyi Yang Monastery [ 1 ] is located about thirty miles east of Bayan [County Seat] and is under the jurisdiction of Sershung Township, Bayan County in Domé. [ 2 ] Dentik Monastery is situated on the northern side of the Ma River, amid the majestic and precipitous Ama Drakmoché Mountain .[ 3 ] This monastery is one of the oldest in Tibet, having been constructed in the latter part of the ninth century. Dentik’s monasterial estate encompassed the three villages of Ché, Pa, and Kha as well as the twelve villages of Upper and Lower Kho Yan. [ 4 ] When King Langdarma suppressed Buddhism in the ninth century, Tibet’s famous Three Great Scholars came and stayed at the Palchen Chuwori Meditation Center, where they engaged in study and meditation .[ 5 ] Being aware of the suppression of Buddhism [in Central Tibet], the Three Great Scholars: Mar Śākyamuni, Yo Gejung, and Tsang Rabsal, brought the Vinaya Scriptures to Dentik Monastery on the back of a mule and resided there for a long time. [ 6 ] Today, the meditation building where these three excellent ones practiced is known as Gomchen (Main Meditation Hall). One day, due to merit acquired through Buddhist practice in former lives and karmic imprints, a child called Müsu Salwar from Gyazhu Village turned up at Dentik Monastery. [ 7 ] He developed a strong faith in Buddhism and asked to take monastic vows. So, Tsang Rabsal acted as abbot and Yo Gejung presided as master to administer vows to the young boy. He was given the ordination name Gewa Rabsal, taken from the names of the abbot and master. [ 8 ] Since the boy’s heart was so generous, he became known as Gongpa Rabsal. [Years later] he was given full ordination with the name Lachen Gongpa Rabsal. [ 9 ] Ten men from Central Tibet, including Pakhor Yeshé Yungdrung, came to Dentik to pay homage to the Great Lama Gongpa Rabsal. [ 10 ] They wore monks’ attire, took full ordination vows, and listened to teachings, such as those on the Vinaya. When the ten men returned to Central Tibet, [they shared all they acquired], beginning the Later Transmission of the Dharma. Consequently, it is said that the rekindling of the Dharma started in Domé. Today in Dentik Monastery’s Gomchen, there are many statues and images of the Three Great Scholars, Lachen Gongpa Rabsel, and the ten men from Central Tibet. In the sixteenth century when the Third Dalai Lama, Gyalwa Sönam Gyatso, was forty-one years old in the Water Sheep Year (1583), he went to Kumbum and Jakyung Monasteries on the invitation of the leader of a local tribe called Shingkyong Nang So. [ 11 ] From there, he went to the power place of Dentik to practice meditation in a cave for some time. While dwelling in this cave, which is now called Drubchen or “The Cave of Spiritual Accomplishments,” he composed a few sections of teachings on The Five Deities of Cakrasaṃvara, [ 12 ] after a vision of Śrī Cakrasaṃvara. Physical imprints left after his meditation sessions can still be seen today. These imprints, which look like prints left in clay, are in the shape of his hat, the back of his body, and his head. On the cave ceiling, there are many impressions left from poking his finger into the clay above. There is also a hoofprint from Palden Lhamo’s donkey in the rock. In the eighteenth century, the great master Arik Geshé Gyaltsen Öser lived at Dentik Monastery and performed many spiritual accomplishments in the retreat hut. [ 13 ] In the thirty-first year of Emperor Qianlong’s reign, the Fire Pig Year, (1767), Tseten Khenpo Palden Gyatso and Shabdrung Jamyang Drakpa commanded the construction of the main assembly hall, Sang-ngak Darjeling. [ 14 ] [In the nineteenth century,] the Thirteenth Dalai Lama, Tubten Gyatso, bestowed great blessings when he consecrated many religious objects over a seven-day period and left handprints on many religious paintings in the assembly hall. [ 15 ] Over ten of these blessed religious paintings can still be seen today. Famous sites which can be visited today include Rāza Cave, [ 16 ] where Prince Siddhārtha stayed for twelve years engaging in the arduous intention of a bodhisattva, Amnyé Lügyal Temple, naturally manifesting religious images of Maitreya, and naturally manifesting images of the Twenty-One Tārās and the Sixteen Arhats. In addition, Buddha images painted in the Dunhuang style, said to date back to the Tibetan Imperial period, are visible on the rocks above [Amnyé Lügyal Temple] and the path from the main temple to [Yangtik] at Tepa. [ 17 ] Approximately seventy monks currently reside at Dentik Monastery. The Fourteenth Incarnation of Tseten Khenpo, the Honorable Ngawang Lobsang Tenpé Gyaltsen, and the Seventh Tseten Shabdrung, the Honorable Lobsang Jampal Norbu, [ 18 ] both oversee the three main tasks ensuring the proper running of Dentik Monastery: adhering to laws and customs, carrying out seasonal prayer obligations, and following monthly religious practices. Hence, Dentik Monastery is a practice center praised by all in all aspects of its function. COLOPHON N/A NOTES [1] dan tig shel gyi yang dgon, BDRC G314 [2] ba yan; Ch. Hualong zhen; gser gzhung; Ch. Jinyuan xiang [3] Ma chu; Ch. Huanghe ; a ma brag mo che; This is part of the southern branch of the Tsongla Ringmo Range (Ch. Laji shan). [4] dpyid, pa, kha; kho yan stod smad; The original Tibetan document reads kho yar, which has been revised to kho yan/ya. [5] rgyal po glang dar ma, BDRC P2MS13219 ; mkhas pa mi gsum; dpal chen chu bo ri sgom grwa [6] dmar śākya mu ne, BDRC P4643 ; g.yo dge ba'i 'byung gnas, BDRC P4339 ; gtsang rab gsal, BDRC P4642 [7] mu gzu gsal bar; rgya zhu sde grong (now Xunhua County) [8] dge ba rab gsal [9] bla chen dgongs pa rab gsal, 832?–915?, BDRC P1523 [10] dbus gtsang; spa khor/pa gor gong ye shes g.yung drung, BDRC P3899 [11] rgyal ba bsod nams rgya mtsho, 1543–1588, BDRC P999 ; sku 'bum dgon pa, BDRC G160 ; bya khyung dgon pa, BDRC G161 ; zhing skyong nang so [12] bde mchog lha lnga [13] The original Tibetan states that he arrived in the seventeenth century, however, this individual was born in 1728. a rig dge bshes rgyal mtshan 'od zer, 1728–1803, BDRC P4235 [14] mkhen po dpal ldan rgya mtsho; zhabs drung 'jam dbyangs grags pa, BDRC P1893 ; gsang sngags dar rgyas gling [15] ta la'i bla ma 13 thub bstan rgya mtsho, 1876–1933, BDRC P197 [16] rwa dza/rA dza [17] yang tig; this pa [18] ngag dbang blo bzang bstan pa'i rgyal mtshan; tshe tan zhabs drung 07 blo bzang 'jam dpal nor bu Further Reading: Ronald Davidson. Tibetan Renaissance: Tantric Buddhism in the Rebirth of Tibetan Culture . New York: Columbia University Press, 2005. Imre Galambos and Sam van Schaik. “The Valley of Dantig and the Myth of Exile and Return.” Bulletin of the School of Oriental and African Studies 78, no. 3 (2015): 475–491. Luciano Petech. “Tibetan Relations with Sung China and with the Mongols.” In China Among Equals: The Middle Kingdom and Its Neighbors, 10th-14th Centuries , edited by Morris Rossabi, 173–203. Berkeley: University of California Press, 1983. Heather Stoddard. “Rekindling the Flame: A Note on Royal Patronage in Tenth Century Tibet.” In The Relationship between Religion and State (chos srid zung 'brel) in Traditional Tibet , edited by Christoph Cüppers, 49–104. Lumbini: Lumbini International Research Institute, 2004. Nicole Willock. Lineages of the Literary: Tibetan Buddhist Polymaths of Socialist China . New York: Columbia University Press, 2021. Photo Credit: Snow Lion Tours Published: December 2021 BIBLIOGRAPHY Dan dou si jian shi ( Dan tig dkar chag ) [A brief history of Dentik monastery]. Bilingual Chinese and Tibetan with sections translated into English by Nicole Willock (rigs pa'i chos 'dzin; Ni ke). [n.p.]. Retrieved at Dentik Monastery, 2008. A portion of information for this publication was derived from: Tshe tan zhabs drung 'Jigs med rigs pa'i blo gros. “Mdo smad grub pa'i gnas chen dan tig shel gyi ri bo le lags dang bcas paʼi dkar chag don ldan ngag gi rgyud mngas.” Gsung 'bum 'jigs med rigs pa'i blo gros, Par gzhi dang po, vol. 3, Mi rigs dpe skrun khang, 2007, pp. 279–402. BDRC W2DB4565 — Gsung 'bum 'jigs med rigs pa'i blo gros, vol. 5, Mthu Ba Dgon, 2007, pp. 141–319. BDRC W1PD94 Abstract Dentik Monastery figures prominently in Tibetan Buddhist history because it is where the Vinaya monastic codes were maintained and restored when Buddhism was persecuted in Central Tibet in the tenth century. This piece, written and published by a collective at Dentik Monastery in the mid-2000s, tells this history based on local accounts and a text written by the Sixth Tséten Zhabdrung. The historical record is so fragmented that the actual events may never be known. However, according to local history, Dentik was not only the place where Lachen Gongpa Rabsal received ordination from the Three Polymaths in the tenth century, but it is also where he ordained the "ten men" responsible for bringing the Vinaya lineage and Buddhist teachings back to Central Tibet to start the historical epoch called “Later Transmission of Buddhism.” SOURCE DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 05:41 TRADITION Geluk FOUNDED 911 REGION Amdo ASSOCIATED PEOPLE Mar Śākyamuni Yo Gejung Tsang Rabsal Lachen Gongpa Rabsal Pagor Yeshé Yungdrung The Third Dalai Lama, Sönam Gyatso Arik Geshé Gyaltsen Öser Tseten Khenpo Palden Gyatso Shabdrung Jamyang Drakpa The Thirteenth Dalai Lama, Tubten Gyatso Ngawang Lobsang Tenpé Gyaltsen The Seventh Tseten Shabdrung, Lobsang Jampal Norbu TRANSLATOR Nicole Willock INSTITUTION Dentik Monastery INCARNATION LINES Tseten Shabdrung Tseten Khenpo AUTHOR Various Dentik Monastery: The Sacred Place Where the Ashes of Dharma Rekindled in Domé VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! Name * Email* Submit Tib Shelf is a not-for-profit organisation dedicated to translating, presenting and preserving primary source Tibetan texts across a vast array of genres and time periods. We make these literary treasures accessible to readers worldwide, offering a unique window into Tibet's rich history, culture and traditions. Tib Shelf has been accredited by the British Library with the International Standard Serial Number (ISSN): 2754–1495 CONTACT US | SHELVES@TIBSHELF.ORG © 2024 Tib Shelf. All rights reserved.

A Brief Biography: The Successive Incarnations of Tsoknyi Özer The lord of the wheel of the infinite ocean of the three roots, The sole refugee of limitless sentient beings, The unrivalled knowledge holder of the three times, I supplicate at the feet of Tsoknyi Öser. THE FIRST INCARNATION The first Tsoknyi Öser was born in a place called Dewa Tang, Kyodrak in the twelfth sexagenary cycle of the Fire Snake Year, 1737, to a father named Kharpa Puntsok. Having been endowed with the characteristics of the excellent ones from a young age and with a great interest in virtuous activities, he went on pilgrimage to central Tibet. Thus, he met the Thirteenth Karmapa Düdül Dorjé (1733/34–1797/98) [ 1 ] and received many spiritual instructions. [At that time,] the Karmapa recognised him as the emanation of Chöjé Lingpa (1682–1720) [ 2 ] and performed many activities including this prophecy: “Since your future disciples and beneficial activities are in Kyodrak, go there and benefit them. In the future, you will be more valuable than others for the Barom teachings.” As such, the Karmapa bestowed upon him the name Tsoknyi Öser. Having returned home, he received the complete instructions of the liberating methods of the victorious Barom tradition from Saljé Chödrub Senggé. Subsequently, as there had only been black yak-haired tents in the encampment of Kyodrak, he built a fort called Pur Khang in 1779. There he conducted meditational practices, rituals, and offerings. In the Wood Dog Year, 1785, of the thirteenth sexagenary cycle, Tsoknyi Öser constructed Kyodrak Monastery’s new assembly hall along with the representations of the enlightened body, speech, and mind. His enlightened activities spread and flourished: He established the tradition of Chöjé Lingpa’s revealed treasure teachings. He became the object of worship for the people of China, Tibet, and Mongolia. He [built] innumerable and invaluable representations of the enlightened body, speech, and mind and established retreat centres at multiple hermitages. In brief, he greatly spread and proliferated the teachings of both theory and practice such as the dances, mask dances, and melodies in accordance with the traditions of previous knowledge holders. As such, Kyodrak Monastery installed him on the vajra throne, and everyone highly respected him as a great being and holder of the teachings. THE SECOND INCARNATION The second Tsoknyi was born to a father named Wön Tenzin Norbu and a mother named Sönam Drönma who was the chieftainess of Tsang Sar. He was recognised by the Fifth Dung Kar Śrī Bhadra of Kyodrak, who named him Karma Tsewang Künkhyab. He achieved the primordial wisdom of the aural lineage as he was primarily focused on meditation practice. Due to his yogic observances, he established everything he saw or heard onto the path of liberation. Certain aspects such as the dates of his birth and death are not available. In the end, he died at the age of sixty [ 3 ] and attained the rūpakāya, the form body. THE THIRD INCARNATION The third incarnation was born with a number of wondrous signs in the lower part of the Sengge district in Kham in the Earth Male Mouse year, 1828. His father was named Orgyen Gönpo and his mother Drongza Lhamo Dröl. Shugu Tendar, a monk from Kyodrak, knowledgeable in medicine and astrology, named him saying: “Since this child has good astrological signs, the name Tashi Tsegon should be given to him.” Since he was the descendent of the dignitary Lhagyari, a royal lineage of the dharma kings of Tibet, from a young age everyone called him Lhabu, the Divine Son. When an elder guru of Khang Né Monastery conferred the empowerment of Vajrakīla, the guru encouraged those who knew the mantra to recite the approach mantra for Vajrakīla and for those who did not, to recite the approach mantra for Vajrapāṇi. The Lord Lhabu, also, made a mala of kyerpa wood ( berberis aristate ) and performed over ten million prostrations and recitations of the approach mantra. Since he meditated on a protection circle, he was free from obstacles. From a young age, he had visions of Yeshé Gönpo, Padmasambhava, and Banak Genyen amongst others. Even while playing, he acted only in conformity with the doctrine. Frightened by the shortcomings of cyclic existence, he developed renunciation in his heart. In his dreams, he had many visions of Yeshé Chokyang, the Dharma Protector of Primordial Wisdom. From the fully ordained monk Ralo Tarlam of Kyodrak Monastery, he learned the way to posit the view and received experiential instructions on the way of meditating on Avalokiteśvara and Padmasambhava. Due to this, when he became slightly older, he already had a great propensity for the doctrine. On a number of occasions, he had pure visions of such things as sights, sounds, and awareness appearing as deity, mantra, and dharmakaya. When Karma Döndam Jigdral Wangpo, the reincarnation of Nedo Karma Dechen, gave instructions on th e Cutting Through ( trekchö ) and Leaping Over ( tögal ) meditational practices of the Peaceful and Wrathful Karling cycle to his father and some other people, [Lhabu] joined them. Consequently, his view was enhanced, and he realised the avenues through which the six lamps shine forth. After that, due to an unfathomable amount of blame and loss, the relatives, servants, mother and son left home and wandered to many different places. When they arrived in Tsari, he said there were ḍākinīs enjoying a tantric feast and they instructed him: “Yogin, eat this human flesh!” Two ḍākinīs stuffed human flesh into his mouth immediately saturating his mind and body with bliss. These were only some of the marvellous things that occurred. [While there], he visited the majority of the sacred sites in Ü and Tsang in central Tibet and then once again returned home. At the age of twenty-two in the Earth Bird Year, (1849), a strong attitude of renunciation enveloped his mind. He went to the Fifth Trülshik Mahāpaṇḍita, Palden Gyurmé Tsewang Trinlé, the victor of all the directions, and in the temple of Do Ngak Shedrub Ling he firstly took refuge and then the fundamental precepts. He changed his appearance and clothing and was given the name Ngawang Tsoknyi. A person of good faith offered him auspicious articles and yoghurt. He filled his bowl with the yoghurt and gave butter and cheese in return. With those actions, many auspicious doors were made. In the sixth lunar month, when the newly founded tradition of the first great accomplishment ceremony of The Eight Pronouncements: The Assembly of the Sugata was established, he was appointed as the leader of the practice sessions. Knowing that his guru and Padmasambhava were inseparable, he developed overpowering devotion. After that, for about two years, he memorised [texts] and even performed such activities as assisting around the monks’ quarters and fetching water. All the lamas and monks treated him lovingly due to his kind nature. He received numerous instructions, oral transmissions, and empowerments of Mahāmudrā and Dzogchen from A Deu Rinpoche and Yongdzin Lama Tenwang and engaged in their accompanying preliminary practices and purifications. When Tsoknyi was twenty-four, the Refuge-protector A Deu Rinpoche peacefully passed away. In order to fulfil his guru’s aspirations, he [set] the ring finger of his right hand [on fire] as an offering lamp. He was fully ordained by Tenpé Nyima of Taglung Monastery and was bestowed the name Mipham Loden. He received a great number of oral transmissions and empowerments including The Hundred Transmissions of Mitra ( Mitra Gyatsa ). Since Tenpé Nyima introduced him to the main practice of Mahāmudrā, he developed the faith that perceives the guru as a real buddha, and blessings entered him. The moment he met Rigzin Chögyal Dorjé (1789–1865/59), [ 4 ] in particular, an unbearable and blazing devotion arose, and their minds mixed as one. At different times when it was suitable, he received many empowerments, oral transmissions, and instructions including the instructions of the preliminary and main practices of Mahāmudrā of the glorious Drukpa [Kagyü tradition], the profound instructions of the [Dzogchen] rüshen practice, or the preliminary practice of differentiation, of the Peaceful and Wrathful Karling cycle along with the introduction of the main practice, the empowerment and instructions of the co-emergent Cakrasaṃvara and the two-faced Vajravārāhī, the supportive teachings for the Six Yogas of Nāropa, various oral instructions, numerous cycles of the aural transmission, and the profound treasure of The Wrathful Sky-Blue Guru ( Guru Drakting ). Furthermore, he relied upon many gurus including the incarnation of Vima, Karma Tengyé Chöpel, and the Seventh Chögön, Chökyi Nyinché as well as extensively receiving teachings of maturation and liberation. He reciprocally gave various suitable empowerments and oral transmissions to and from Trülshik Kyabné Trinlé Gyatso, Nagpo Togden, and Guru Pünchö, etc. In the Iron Pig Year (1851) at the age of twenty-four, he entered into strict retreat. After nine months had passed, despite running out of provisions, he was able to remain for about four years through engaging in immeasurable austerities. One time, when Rigzin Chögyal Dorjé had arrived at the meditation room of his retreat hut, the Lord Chögyal Dorjé bestowed upon him the profound treasure of The Wrathful Sky-Blue Guru , which he himself had extracted from Nyengyal Dorjé Khyung Citadel. He also conferred the empowerment, oral transmission, and instructions of The Guru White Jambhala: The Deity of Wealth ( Lama Nor Lha Dzam Kar ). In the catalogue of vajra prophecies it says: “At that time in Tibet when a short period of happiness like the glimpsing of the sun, a custodian of the teachings, a hidden yogi who is the emanation of Muné Tsenpo (8th–9th century) named Gaṇa will invoke an emanation of mine from eastern Ü named Dharmasūrya Candrabhadra. This emanation is a custodian of the doctrine and special transmissions and possesses the wisdom eye.” According to that prophecy, he is indicated as being that very custodian of the doctrine. The [guru] prophesied: “I offer this advice to you in place of retreat provisions. Put them into practice and you will not remain in your current state. You will have disciples, fame, students, and patrons in addition to power, wealth, and unrivalled authority.” The Lord [Tsoknyi] replied: “I have renounced this life. From a primordial state that is able to be content and has little desires, I focus the depths of my mind on the dharma. The depth of the dharma is to live as a beggar, the depth of living as a beggar is to live that way until death, and the depth of living that way until death is to entrust myself to a mountainous hermitage. In doing so, like Milarepa, I wish for a life untainted by the stains of the eight worldly concerns. The ordinary accomplishments are of no need.” The [guru] replied: “Even if you say you want it to be like that, you should wait and see how it turns out.” As such, Tsoknyi mixed excrement and urine together, smeared and spread it all over the meditation cave. This was greatly auspicious, and it increased his followers and enlightened activities as it was prophesied. When he was practicing the approach and accomplishment phases of The Wrathful Sky-Blue Guru there were many great signs including the guardians of the teachings actually displaying their forms, the eight classes of gods and rākṣasas displaying magical machinations, tumultuous noise, and a cacophony of sounds. Rid of intimidation and fear, he overpowered these challenging signs through the sheer brilliance of his vajra-like concentration. As an indication of this, they offered their life and heart to him. All of those who beheld lineages of the dharma, accepted him as one who dispels all adverse conditions and accomplishes any and all favourable conditions. From then onwards, his enlightened activities flourished even further: Humans congregated during the day and gods and demons assembled during the night. In the evenings and mornings, clothes and food were gathered. As all those were accumulated, the guru’s prophecy came to be true. When he performed the approach and accomplishment of the principal and retinue deities of Guru Orgyen: The Deity of Wealth: The White Jambhala, he had visions of the assembly of deities. One day, in particular, a stream of melted butter flowed down from the support beam of his meditation room and, in a single stroke, made his clothes and belongings very greasy. He himself even declared: “Due to engaging in severe austerities and the interdependency from accomplishing the White Jambhala , my successive students will not be impoverished as they will have food, clothing, and resources.” This can even be seen directly today. Generally, without any effort, he would have pure visions of whichever deity he practiced, as well as having visions of various other deities. He even composed an instructional text for The Wrathful Sky-Blue Guru . He newly constructed a retreat centre called Khachö Chödzong Dechen Rabar. Since he practiced The Three Bodies of the Guru ( Lama Kusum ), for seven years, the remaining beneficial karma from his past lives of Langdo Lotsawa Könchok Jungné (8th century) [ 5 ] and Ratna Lingpa (1403–1479) [ 6 ] was activated. All the physical yogas of the vajra body clearly arose in the mirror of his mind, which are contained in his mind-sadhana practice. In his pure vision, the wisdom body of Ratna Lingpa often took care of him, disclosing to him the secretly sealed [teachings] of the five kinds of secret instructions along with the physical yogas and giving him the secrets of the open and direct instructions. In this way, Ratna Lingpa was his companion on the path and his primordial wisdom flourished [due to this relationship]. There are numerous wondrous narratives such as those. [Through this] he received the name Pema Drimé Öser. In the Wood Monkey Year, (1884), Jamgön Kongtrül [Lodrö Tayé] (1813–1899) [ 7 ] bestowed upon him the cycles of the aural lineage concerning the path of skilful means, and he also received the complete instructions of the five stages of Ratna Lingpa’s The Exceptional Assembly of the Accomplishment of the Enlightened Mind ( Tugdrub Yangdü ). He was particularly praised as “Tsoknyi, the lord of the accomplished ones.” [Jamgön Kongtrül] also received many teachings from the Lord [Tsoknyi]. After that, he eventually came to Kyodrak by passing through Gadzo, Palshung, Tamkha, and Kyadzo. Since Lama Sal [Ga Rinpoche], Ten [Nying Rinpoche], Dung [Kar Rinpoche], and his father’s family had a profound patron-priest relationship, their good intentions integrated as one in both spiritual and temporal affairs. In particular, the Lord accepted Dungkyé Rinpoche Rigzin Düdjom Dorjé, who was the supreme guru of the previous lifetimes, to be the emanation of Barom Darma Wangchuk (1127–1194?). [ 8 ] He recited the seven-syllable mantra of Cakrasaṃvara hundreds of millions of times. He received the six dharmas of Mahāmudrā and Dzogchen from Chögyal Dorjé. Through engaging in the practices, he actually discovered the signs of accomplishment. From this unrivalled and excellent being [Chögyal Dorjé], who had visions of a multitude of deities and so forth, he received the Barom Mahāmudrā cycle of teachings concerning the six dharmas of The Lord of Bliss ( Degon ), Tulku Mingyur Dorjé’s (1645–1667) [ 9 ] pure vision teachings of The Sky Teachings (Namchö), and The Unified Oral and Treasure Teachings ( Karter Sungjuk ), written by the doctrine holder Chödak Chagmé Rinpoche (1613–1678), [ 10 ] which is an ancillary text to the mind treasures [of Mingyur Dorjé]. He received all of their empowerments and oral transmissions in their entirety. He also offered long-life prayers of the gurus as well as some of the empowerments and oral transmissions in return. Upon the invitations of his paternal relative Sowang Pün, his former enemy Rakshu Tsewang Dargé, Surmang Ati, and others, he gave instructions and spiritual advice, establishing them in the doctrine. Then he went into a strict retreat in the cave of Khyungtra having taken upon himself a tantric commitment. Banak Genyen, the protector of that sacred site, offered its life and heart to him, and Tsoknyi accepted him at his word. Then Banak Genyen gave him a key for the enlightened activities of magnetisation, and Tsoknyi was able to compose a profound meditational practice of that treasure protector [Banak Genyen]. With a seal of secrecy, he offered it to the gurus, abbots, and masters of Kyodrak Monastery, where the text can still be found. His experience and realisation thrived. He went to U, Tsang, and other destinations where he combined his beneficial works for sentient beings and for the practice. Finally, at the age of sixty-one on the twenty-ninth day of the fourth month of the Earth Mouse Year, 1888, he peacefully passed away. He had a great number of students including the Ninth Gyalwang Ngedön Tenpé Nyiché, the Sixth Jé Khamtrül Tenpé Nyima, the Sixth Trülshik A Dé Gyalsé, Tari Ngawang Chöjor, Togden Ngawang Gelek, Gechak Togden Ngawang Tsangyang Gyatso, Jamé Chöpal Gyatso, Jamtrül Tenpé Gyaltsen, Dru Jamyang Drakpa, Dompa Lama Püntsok Chögrub, Taru Togden Chöying Namdak, Lang Ngawang Lhündrup, Geshé Tenzin Sangpo, Künkhen Tsewang Namgyal, Ngor Khen Künga Tenzin, Nagpo Tertön Garwang Yeshé Rölpa, and Ngawang Namgyal Tenpa. THE FOURTH INCARNATION The fourth Tsoknyi, Lhagyal Dorjé, was born in the Chugru family of Kyodrak. He was recognised by the great treasure revealer Barwé Dorjé and gave him the name Tsoknyi Lhagyal Dorjé. Numerous historical accounts were lost during the Cultural Revolution (1966–1976) including his biography and the dates of birth and death. So, there is no clear account of him. THE FIFTH INCARNATION Foremost adept in the Land of Snows, Heart son of the lineage of Marpa, Mila, and Dakpo, Regarded as the reincarnation of Chöjé Lingpa, Tsoknyi Öser, I revere you full-heartedly. Although I do not possess the skills to write The outer, inner, and secret biographies of this excellent being, With the help of ancient records and oral narratives of the older generations My fingers felt at ease in penning them into words. The birthplace of the fifth incarnation, Tsoknyi Öser Karma Khyenrab Lodrö Chökyi Döndrub, [ 11 ] was in Kyodrak, [ 12 ] which is divided into two [areas called] Nang and Sog. [ 13 ] His birthplace was in the upper Sog district. This virtuous and auspicious sacred place has adopted its name because it is “where the dharma robes of Guru Rinpoche once dried,” as well as a place where a statue of Dorjé Drolö miraculously appeared. This marvellous sacred place was also predicted in the religious song of the great treasure revealer, Barwa Dorjé, [ 14 ] which says, “In this auspicious and virtuous place of Tranang Tashi valley, [ 15 ] there will be congregations of young men and horses.” In this place, where greatly accomplished ones have visited, the son, Karma Khyenrab Lodrö Chökyi Döndrub, was born on the twenty-eighth day of the eleventh month the Earth Bird Year, 1969, to his father Sé Pema and his mother Yesa Geyang. [ 16 ] During the turbulent times, [ 17 ] the retreat master Alho Nyingjé of Pedong [ 18 ] and other practitioners had no choice but to dig for caterpillar fungus to pay tax. When they arrived at the mountain, Alho Nyingjé continuously meditated. His student Sé Pema (Tsoknyi’s father) provided different kinds of service for him, including digging for fungus to cover both their taxes. At that time, Lama Anying stayed at Khong Yerpo, [ 19 ] where his mind dissolved into the sphere of reality (i.e. he passed away). One day, Alho Nyingjé made plans to come to the place known as Gepa Yangshar Yechok Shingkyong Yabyum (Parents of the Local Protectors of the Steep Cliff Facing East). [ 20 ] When his student Sé Pema arrived, he was not there. But Alho Nyingjé arrived after a short wait. Sé Pema asked, “Where did you go? I have been waiting for you here.” Alho Nyingjé answered along with providing a prophecy, “I fell asleep for a short while. When I fell asleep, I dreamt that you would have a son who will be a great help for the Barom teachings, but I am not sure that others will believe this.” Similarly, many noble beings prophesied in the same way. Furthermore, in the past, when Dungtrül Rinpoche came to Khatsa Traba, [ 21 ] Sé Pema helped him to set up his residence. When Dungtrül Rinpoche arrived at the monastery, he said to Sé Pema: “Your eldest son is the heart of your family. He is a superior being, but do not tell others.” Thus, he recognised him as Tsoknyi Rinpoche, but no one was informed for five years. When Situ Pema Wangchok Gyalpo [ 22 ] visited Kyodrak before 1958, he was strongly requested to recognise the reincarnation of Tsoknyi Öser, but he said, “There is no need to hurry now because in the future there will be someone who will certainly benefit the Dharma and sentient beings. As the saying goes, ‘although the gold is under the earth, its light shines in the sky.’ We can recognise him at a later time.” As such, based on the prophecies made by the Karmapa Düdül Dorjé now the karma and aspirations had ripened in time. When Saljé Rinpoche was on a strict retreat at Samten Chöling, Tsoknyi had an audience with him and received advice. Many natural, auspicious interdependent connections occurred during this audience, such as when Tsoknyi reached the top of the ladder, Saljé Rinpoche was carrying a full bowl of white yoghurt. Saljé Rinpoche said, “Tashi delek, come inside.” When Tsoknyi was prostrating three times, Rinpoche hurriedly said, “Please sit down.” Tsoknyi sat on the cushion, and the student and master had a long conversation beginning with inquiring about each other’s well-being. During lunchtime, some Taiwanese and Hong Kong students of Saljé Rinpoche were also present. When Saljé Rinpoche said, “Tsoknyi Rinpoche,” Tsoknyi said, “I have not used that name, and I am not willing to use it! There is a danger that it will produce pride in me.” Saljé Rinpoche said, “It was a slip of the tongue, but it has created good interdependent connections.” After that, Saljé Rinpoche offered another bowl of white yoghurt to him and said, “I am offering this to Tsoknyi with the aspiration that he receives complete instruction and benefits all sentient beings.” Tsoknyi remarked, “This is like the old story of the village girl Lekyima offering yoghurt to the Buddha, the Bhagavān. Because she offered yoghurt, she was blessed with peace throughout the three times and the realisation of the pure essence of the supreme wisdom. Hence with this aspiration, I’ll drink it all without leaving any behind.” From a young age, he possessed many excellent signs. For example, when the monastery was first granted approval, [ 23 ] many people used to gather in the dance hall, and the numbers were immense. Due to the small size of the hall, queues formed outside. Having moved through in file, he made it inside without any difficulties. This was the first time he heard the sounds of Dharma, and his mind was filled with joy due to his previous karma. After a brief moment, he and his father reluctantly had to leave due to overcrowding. However, in his heart, his desire to join prayer gatherings became like that of a thirsty person discovering water; yet since it was impossible, he could do nothing but cry. His mother said, “Don’t do that. Those people also need to join [the prayer gathering]. If you learn how to read, you will be able to become a monk.” Upon hearing these comforting words and from the incredible joy he felt, it seems that his karmic propensities awoke. Thus, he went to learn to read and write. [In relation to this] his father let the young boy sleep with him in his bed. Every morning his kind-hearted father chanted Shaking Samsara from the Depths [ 24 ] prayer and every evening The Kīla Prayer . As a result, the young boy learnt The Kïla Prayer easily even before learning to read. Moreover, he had delightful experiences and dreams. However, I fear there would be too many words, so I shall not write them here. While he was offering his hair [ 25 ] to Saljé Rinpoche of Kyodrak in 1982, Rinpoche asked, “What is your name?” He replied, “My name is Tsültrim Nyima.” Rinpoche replied, “Usually, we change the name when we perform the hair-cutting ceremony, but your name is good, so let us leave it as it is.” This was the moment he entered the Buddhist tradition. On that spring day, there was a bit of drizzle and fog had gathered on top of the sacred mountain of Gardzé. [ 26 ] On that distant mountain, he saw the Dzachu river, resembling a turquoise dragon ascending into the sky, and grass sprouting on the grounds of Kyodrak Monastery. Consequently, he stated that it was a difficult place to forget since he was very fortunate to have had that opportunity. Then, having enrolled in the monastery, he studied the monastic education programme in its entirety—learning ritual dances, musical instruments, and other disciplines. He also received a lot of exceptional instructions on [the paths of] means and liberation. From Jamyang Lodrö Rinpoche, [ 27 ] he received the cycles of teachings of the Barom tradition and empowerments and pith instructions. He received many empowerments and pith instructions from Saljé Rinpoche, who is endowed with the three types of kindness, and Dungtrül Rinpoche. [ 28 ] He received precepts of renunciation and the name Tsültrim Sangpo and also received the empowerment of The Kīla of the Secret Essence [ 29 ] from the Abbot Karma Jampa Yönten or Do Dé Rinpoche. [ 30 ] Moreover, he received various empowerments and transmissions from Sanggyé Tenzin, [ 31 ] over the course of a month. In particular, Rabjor Rinpoche [ 32 ] and Tsoknyi received the empowerment and instructions of the single lineage. On top of that, he received teachings on the medical sciences and The Four Tantras with its empowerment from Wön Gelek and Rabpel. [ 33 ] He received the details of the [medical] practices for those tantras from Wön Gelek. He also received teachings on astrology and other instructions from the chant master and vajra master of the monastery, Abbot Karma Orgyen, and education on Tibetan grammar, A Guide of the Bodhisattva’s Way of Life ( Bodhicaryāvatāra ), and other teachings from abbots and masters. From the yogi Yeshé Rabgyé, [ 34 ] he began to learn Nāropa’s Six Yogas of the path of skilful means and the Barom tradition’s practice of Mahāmudrā of the path of liberation. Having combined the methods of the profound instructions of the paths of skilful means and liberation with study, contemplation, and meditation, he engaged in a strict, solitary retreat of three years, three months, and three days at the Barom Meditation Centre. After his retreat came to an end, he stayed at the meditation cave of Tseril [ 35 ] for several years and received empowerments of Cakrasaṃvara and Mahākāla from Sanggyé Drakpa. [ 36 ] He became a fully accomplished excellent scholar having relied upon various non-sectarian great beings and having integrated study, contemplation, and meditation. As the Refuge-lord Saljé Rinpoche often had many excellent and wondrous dreams and signs, he recognised the Fifth Tsoknyi Rinpoche and named him Karma Khyenrab Lodrö Chökyi Döndrup. [ 37 ] Later, Tsoknyi visited the sacred sites of India and Nepal. He has come back to his fatherland three times since 2001. Keeping the monastery and its people in mind and with a pure intention, he constructed a five-story temple at Kyodrak Monastery that is comparable in size to a seven-story building. It has a gilded roof complete with a gold ornament and victory banner and seventy-eight rooms to accommodate about five thousand monks. Moreover, he built a three-story meditation hall called Chabti Serpuk [ 38 ] with a gold ornament above its assembly hall. Along with this hall, he also built seventeen monk’s quarters called Yabeb Khang [ 39 ] and a monastic college containing an assembly hall and eighty monk’s quarters. He made donations towards the construction of Serphug Namtsang assembly hall, [ 40 ] which is the abode of the renunciate Tsültrim Tarchin. He donated 300,000 Yuan towards [recovery projects after] the Yushul earthquake. He gave donations to the Serta monks and nuns for their prayers. He also donated clothes to the region of Yushul and offered 500 Samten Bülchung [ 41 ] to the meditators. He sponsors the twenty-ninth pūjā every year and donates money to the monks. With Khen Jiga [ 42 ] he sponsors the food and other facilities for the monks at the monastic college. He also diligently accumulates funds for Barom’s Prayer Festival. Other than that, he donates thermoses and quality incense to the abbots, retreat masters, and great meditators and clothes to the needy. Each and every year he strives in gathering the accumulations. The religious centres he has built with great effort for the benefit of others are Taiwan Dharma Centre, Barom Tegsum Chökhor Ling, Macao Dharma Centre, Ngedön Tegchen Ling, and the England Dharma Centre, Künpan Jampa Ling. Furthermore, he is currently visiting many countries, including Singapore, Macao, Honkong, Guato, and Mauritius to give teachings, rescue animals, and advise people in need. May all be virtuous! COLOPHON None NOTES [1] karma pa 10 bdud 'dul rdo rje, BDRC P828 [2] chos rje gling pa, BDRC P671 [3] This is a scribble error as the dates between the First Tsoknyi and the Third Tsoknyi does not make this possible. [4] chos rgyal rdo rje, BDRC P1711 [5] lang gro dkon mchog 'byung gnas, [6] rat+na gling pa, BDRC P470 [7] 'jam mgon kong sprul blo gros mtha' yas, BDRC P264 [8] 'ba' rom pa dar ma dbang phyug, BDRC P1856 [9] gman chos mi 'gyur rdo rje, BDRC P659 [10] karma chags med, BDRC P649 [11] tshogs gnyis 'od zer karma mkhyen rab blo gros chos kyi don 'grub [12] skyo brag [13] nang sog [14] 'bar ba' rdo rje [15] bkra nang bkra shis lung pa [16] se pad+ma; g.yes bza' dge g.yang [17] Cultural Revolution [18] pad sdong a lho snying rje [19] a snying bla ma; khong g.yer po [20] gas pa g.yang shar g.yas phyogs zhing skyong yab yum [21] dung sprul rin po che; kha tsha pra ba [22] ta' sit u 11 pad+ma dbang mchog rgyal po, 1886–1952, BDRC P925 [23] This is approval is from CCP after the cultural revolution. [24] 'khor ba dong sprug [25] This is when the lama cuts the first tip of the hair before the individual becomes ordained. [26] gar mdzad ri [27] 'jam dbyangs blo gros [28] dung sprul [29] gsang thig phur pa [30] byams pa yon tan / mdo sde rin po che [31] sangs rgyas bstan 'dzin [32] rab 'byor rin po che [33] dbon dge legs; rab 'phel [34] ye shes rab rgyas [35] tshe ril [36] sangs rgyas grag pa [37] karma mkhyen rab blo gros chos kyi don grub [38] chab bsti gser phug [39] ya 'bebs khang [40] gser pug rnam tshang 'du khang [41] bsam rten 'bul chung [42] mkhan 'jig dga' Published: November 2020 Edited: September 2021 BIBLIOGRAPHY Dbon dge legs. 2020. Grub pa'i sa mthor gshegs pa'i skyo brag tshogs gnyis 'od zer sku phreng rim byon gyi rnam thar mdor bsdus bzhugs so . London: Tib Shelf P005 Abstract These introductory biographies of the successive reincarnations of Tsoknyi Özer invite us to the land of liberation by establishing their enlightened lifestyles as examples. The text highlights the significance of devotion towards a spiritual master as, for example, the Third Tsokyni lighting his ring finger on fire, offering it as a lamp to fulfill his guru's aspirations. TIB SHELF P005 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 00:27 TRADITION Barom Kagyu INCARNATION LINE Chöje Lingpa Tsoknyi Özer HISTORICAL PERIOD 18th Century 19th Century 20th Century 21st Century TEACHERS The First Incarnation: The Thirteenth Karmapa Duddul Dorje Salje Chödrub The Second Incarnation: n/a The Third Incarnation: Ralo Tarlam Karma Döndam Jigdral Wangpo The Fifth Trulshik Mahāpaṇḍita, Gyurme Tsewang Trinle A De'u Rinpoche Yongzin Lama Tenwang Taglung Tenpe Nyima Rigdzin Chögyal Dorje Karma Tengye Chöpel The Seventh Chögön Chökyi Nyinche Trulshik Kyabne Trinle Gyatso Nagpo Togden Guru Punchö Jamgön Kongtrül Lodrö Taye Lama Salga Rinpoche Ten Nying Rinpoche Dungkar Rinpoche TRANSLATORS Tib Shelf Rachael Griffiths Michael Elison INSTITUTION Kyodrak Monastery STUDENTS TBC AUTHOR Önpo Gelek A Brief Biography: The Successive Incarnations of Tsoknyi Özer 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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An Introduction to Tibetan Science-Fiction Literature According to the Zermik ,[ 1 ] an ancient Tibetan scripture composed a thousand years ago, “the number of universes as well is unimaginably innumerable.” Since ancient times, the Tibetan scientific tradition has held that this realm of existence is beyond the human experiential domain. It was also believed that the universe contains an immeasurable number of worlds. Further to this, they not only acknowledged the existence of life on other planets but it was even said that some of these worlds harbored civilizations more advanced than ours. The Tibetan people have a deep-seated aspiration to explore these worlds and seek a fundamental understanding of this saṃsāric realm. The Tibetan writing system has endured at least for more than one thousand four hundred years, and approximately one thousand three hundred years ago, even the first bilingual Tibetan dictionary and grammar book were composed. As such, the Tibetan language has a long history and a robust grammatical system, making it one of the world's oldest and most complete languages. There is an abundant array of both ancient and modern literature in Tibetan, among which science fiction (ཚན་རྟོག 科幻) is well represented. In this article, I will outline four distinct categories of Tibetan science-fiction literature: first, traditional science fiction; second, contemporary science fiction; third, translated science fiction; and fourth, Tibetan-related science fiction. SECTION ONE: THE CONQUEROR OF THE THREE WORLDS: TRADITIONAL SCIENCE FICTION Traditional Tibetan treatises and literary compositions provide extensive explanations concerning planets of other galaxies, as well as scientific technology. For example, The Pema Katang, authored by the renowned Orgyen Lingpa (1323–?), proclaimed that the universe is replete with numerous planets (“purelands”) that are inhabited by living beings. He introduced [individual planets with] advanced civilizations one by one. Also, since the introduction of the Glorious Kālacakra tradition to Tibet with texts like the Kālacakramūlatantra, Abbreviated Kālacakratantra, and the Great Commentary of The Stainless Light, Tibetan scholars and writers have argued for the existence of another world called Śambhala. Following [the emergence of this idea], Jetsun Drölwe Gönpo (1575–1635) wrote Entering Kalāpa: Ārya Dönyö Chakyu’s Travel Guide to the Supreme Place of Śambhala, which was followed by The Source of a Million Wonders: The Elucidation of Śambhala and Tales of the Noble Land by the Sixth Paṇchen Lama, Palden Yeshe (1738–1780), The History of the Glorious Kālachakra of the First Buddha and Its Various Names by the supreme Longdöl Ngawang Lobzang (1719–1794), and The Illuminations of the Vajra Sun That Completely Elucidate the Words and Meanings of the Glorious Kālacakratantra by Mipham Jamyang Namgyal Gyatso (1846–1912). According to these many treatises, Śambhala boasts wondrous landscapes, with inhabitants who live splendidly. Furthermore, these texts predict that strong individuals from Śambhala will one day come to Earth and conquer humans. Additionally, the dates of this conquest have also been determined through astrological calculations. Most importantly, before the widespread popularization of scientific technology, the Tibetan literary tradition had extensively recorded a variety of scientific apparatuses. For example, a book composed around the seventeenth century, entitled The Glass Fortress on a Snow Mountain, discusses soldiers flying in a helicopter (ཐད་འཕུར་གནམ་གྲུ) to remote areas for reconnaissance missions. Similarly, The Tale of a Playful Corpse depicts carpenters, blacksmiths, and religious sculptors constructing an airplane and flying to the top of a king’s palace. Similarly, Drugu’s Fortified Armory and Khache’s Turquoise Fortress [from the Gesar Epic], along with numerous other ancient manuscripts, contained many scientific and technological inventions, including but not limited to airplanes, rockets, artillery, ships, and various electronic devices, which only became popular later [with scientific development]. SECTION TWO: AS PRECIOUS AS THE WORLD: CONTEMPORARY SCIENCE FICTION Since the introduction of modern literature in Tibet, numerous new literary forms have flourished, primarily poetry and stories. In particular, fantasy ( མཚར་རྟོག་རྩོམ་རིག ) and science-fiction literature have gained considerable popularity. Notably, science-fiction stories (ཚན་རྟོག་བརྩམས་སྒྲུང་།) and science-fiction poetry (ཚན་རྟོག་སྙན་ངག) are becoming increasingly popular. For instance, “Tale of the Moon” from The Collection of Tsering Döndrub’s Short Stories and science-fiction narratives like “Directionless Universe,” which was published in Light Rain, a renowned Tibetan language literary journal, are gaining prominence. Also, science-fiction poems such as “Equal” and “Home” have been published in a poetry book titled Equal Taste of Feeling and Appearance. Several other Tibetan literary journals, including The Art of Tibetan Literature and White Snow Mountain, have published science-fiction literature as well. Today, more and more writers are exploring science-fiction literature in the Tibetan language. SECTION THREE: A COLLECTION OF UNIVERSAL VIRTUE: TRANSLATION OF SCIENCE FICTION Since the Tibetan imperial period, Tibet has produced nearly a thousand translators, both significant and lesser known. They have translated a myriad of impressive texts from a variety of foreign languages of their time into Tibetan. These include textbooks that present the theories of great scientists, such as Albert Einstein (ཨེན་སི་ཐེན།,1879–1955) and Stephen Hawking (ཧོ་ཀིང་།, 1942–2018), who are the backbones of science-fiction concepts. Recently, a number of works from fantasy and science-fiction [genres] have been and are being translated. For instance, there are science-fiction works, such as a collection of twenty books titled Excellent Science Fiction of the Central Country, and also another [fantasy] collection of twenty books titled Excellent Fantasy Stories of the Central Country. Similarly, several movies, including Interstellar (སྐར་མའི་བར།), Alita: Battle Angel (ཨ་ལིས་ཐ།), Ready Player One (རྩེད་མོ་མཁན་ཨང་དང་པོ།), The Wandering Earth (ཡུལ་གྱར་ས་ལྒང་།), and Lucy (ལོས་སེ།), have been dubbed in Tibetan. SECTION FOUR: A PERVASION OF THE SIX REALMS: TIBETAN-RELATED SCIENCE FICTION Academic articles, literature, films, and plays from various regions around the world frequently feature references to Tibet and related subjects. Particularly, numerous exceptional science-fiction stories and movies have drawn on Tibetan culture and tradition. Prolific English author Arthur Charles Clarke (ཨར་ཟིར·ཆལ་ཟི·ཁི་ལ་ཁི།, 1917–2008), often hailed as the pioneer of science fiction, penned The Nine Billion Names of God (ལྷའི་མཚན་གྱི་རྣམ་གྲངས་ཐེར་འབུམ་དགུ), a [riveting narrative partly] set [within the confines of] Tibetan monastics and their monasteries. Similarly, renowned American writer Kim Stanley Robinson (ཁེམ·སི་ཊན་ལེ·རོ་བྷེན་སན།, b. 1952) has authored The Years of Rice and Salt (འབྲས་དང་ལན་ཚྭའི་དུས་རབས།), a fiction piece inspired by a Tibetan text known as The Great Liberation Through Hearing in the Intermediate State. Also, the famous film Farewell Atlantis (འཇིག་རྟེན་འཇིག་པའི་ཉིན་མོ།), which gave people chills around the world, utilized Tibetan language. Moreover, topics concerning Tibet and Tibetan culture are becoming increasingly prevalent in Chinese science fiction. For example, Liu Cixin, the acclaimed author of The Three Body Problem, [composed] the story Mountain, and Renxing Chengzi [wrote] Wrathful House. In sum, Tibet holds a long history of science fiction and has been a subject of numerous science-fiction literature across the globe; moreover, the Tibetan language, with its faith, sacred visions, and astonishing manifestations, is a lavish treasure trove of science fiction. COLOPHON N/A NOTES [1] mdo gzer mig (ka). In bkaʼ ʼgyur (bon po) , vol. 28, 1–508. (khreng tuʼu): si khron zhing chen par khrun lte gnas par ʼdebs khang, 1999. BDRC MW21872_41C4E1 . Published: December 2023 BIBLIOGRAPHY Goyön (sgo yon). bod kyi tshan rtog brtsams chos ngo spyod. London: Tib Shelf, 2023. Tib Shelf C001. Abstract Outlining a four-fold presentation of Tibetan science-fiction literature, this introductory article allows one to establish a foothold in Tibetan science fiction, exploring connections to ancient scriptures, contemporary tales, Tibetan-related literature, and translated media. TIB SHELF C001 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 00:27 TRADITION N/A INCARNATION LINE N/A HISTORICAL PERIOD 21st Century TEACHERS N/A TRANSLATOR Tib Shelf INSTITUTIONS N/A STUDENTS N/A AUTHOR Goyön An Introduction to Tibetan Science-Fiction Literature VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! Name * Email* Submit Tib Shelf is a not-for-profit organisation dedicated to translating, presenting and preserving primary source Tibetan texts across a vast array of genres and time periods. We make these literary treasures accessible to readers worldwide, offering a unique window into Tibet's rich history, culture and traditions. Tib Shelf has been accredited by the British Library with the International Standard Serial Number (ISSN): 2754–1495 CONTACT US | SHELVES@TIBSHELF.ORG © 2024 Tib Shelf. All rights reserved.

The Wondrous Light of Lunar Nectar The one who seized the citadel of the awakened intent of primordially pure space, and who met everyone with spontaneous compassion to the greatest degree – In remembrance of this yogin of the essential and Supreme Vehicle, I will compose this biography devoid of embellishment or understatement. This sacred lord guru was born near the glorious Sakya monastery of Galenteng , which was founded by Ga Anyé Dampa (1230–1303) near Chögyal Dergé Lhundrub Teng Monastery. Although he was initiated into a religious life [in a monastery], he conducted himself in a rough manner. He would wrap stones with animal hide held by a yak-haired rope and keep this [weapon] around his waist, as he would constantly engage in fighting. Once when he was on his way home after evening group practice, he saw a mountain surrounded by a grassy meadow with mist rolling in. Atop this mountain sat two small, white retreat houses. At this sight, he thought over and over about how he must live such a life in retreat. In fact, he went to a monastery where he attended a literacy teacher and stayed in retreat on the Element Taming [Vajrapānī]. During breaks, he read the biography of venerable Milarepa, and continuously recollected: “Now, I must rely upon a qualified guru in order to perfectly accomplish the doctrine.” He continued to attend his teacher but received the following reprimand: “Other people can complete the recitations for the Element Taming [Vajrapānī] in one month, but you are distracted with these texts and you have not even accomplished the recitations in two months!” Despite this scolding, he continued to read Milarepa’s biography and other texts. He completed enough recitations for the thousand-armed (Avalokiteśvara) and performed a fire offering ritual. Then, over and over again, he asked himself: “Which guru should I properly rely on?” He heard about Patrül Rinpoche’s life story, and as some others were about to seek him out, he decided to go too. Without telling anyone else, Kunga Palden confided in his mother that he would be leaving for Dzachuka to meet Patrül Rinpoche. With tears in her eyes, his mother looked and did not say anything. Kunga grabbed some travel provisions, and while he was leaving his mother broke down in tears. He reached the valley of Dza Mamo Khar [ 1 ] in Dzachukha when Patrül Rinpoche was teaching on the Bodhicharyāvatāra . He arrived and received the [last] chapter concerning dedication. Then he received the [entire] Bodhicharyāvatāra from Mura Choktrül Padma Dechen Sangpo although he did not gain a stable understanding. When he received teachings on [Nāgārjuna’s] A Letter to a Friend from Gémang Wönpo Orgyen Tenzin Norbu, he gained a stable understanding, and so he thought: “I have become a suitable vessel to rely upon this guru.” He was certain about this, and he said he never hoped to receive empowerments, instructions, or advice from any guru other than Gémang Wönpo Orgyen Tenzin Norbu. Won Rinpoche said: “Look over a text and you might gain some knowledge. In general, study is important at the outset.” Won Rinpoche took care of him for a few years and Kunga Palden studied texts. “But I had great hopes of practicing meditation,” he said, and he frequently requested [teachings]. “At that time,” Kunga said, “I practiced the Sakya ‘Time of the Path’ without interruption, [ 2 ] and I did my best to dedicate ritual cake offerings while using my ritual bell and hand-drum.” Besides this, he enthusiastically and diligently received, studied, and practiced Longchenpa’s Trilogy of Natural Ease (Ngalso Korsum) and The Seven Treasuries, [Ngari Paṇchen Pema Wanggyal’s] Ascertaining the Three [Sets of] Vows , Bodhicharyāvatāra , The Root Stanzas of the Middle Way: Wisdom , the Teachings of Maitreya, the empowerment of the two main volumes of TheHeart Essence of the Great Expanse (Longchen Nyingtik), creation stage practices, the practice of the channels, winds, and the physical yogas, The Unexcelled Primordial Wisdom (Yeshé Lama), The Three Phrases that Hit the Key Points , and much more. In particular, since Wön Rinpoche reached the end of practice within one lifetime, he bestowed the empowerment, profound instructions, and oral-transmission of The Wish-Fulfilling Jewel of the Guru’s Inner Essence ( Lama Yangtik Yishin Norbu ). On the day that there was an exchange of gifts in reciprocity for the teachings, Wön Rinpoche received a fine hanging-scroll of the Omniscient Longchenpa from my old father Dilgo Tashi Tsering. Rinpoche said: “This is a good interdependence,” and he gave it to the lord guru, Kunga Pelden. Wön Rinpoche instructed: “Now there is no need for you to apply yourself to studying texts. You need only go to the mountains on retreat and practice your meditation. Whatever you find to eat, eat it. Whatever clothes you come across, put them on. Food that others may offer, rituals for the dead, and bestowing empowerments—there is no need for such things. Go meet Jamyang Khyentsé Wangpo and exclusively receive the essential instructions for [Longchenpa’s] Finding Rest in Illusion then stay in a retreat near [Khenpo] Shenga’s place.” “Nothing can compare to receiving the essential instructions on Finding Rest in Illusion from my root guru, Wön Rinpoche,” thought Kunga Palden. “However, since it is my guru’s command, I must meet Jamyang Khyentsé Wangpo and receive the teaching as my guru instructed.” Thinking this, he left for his homeland. Along with a few monks from Galen Monastery , he went to Dzongsar to meet Jamyang Khyentsé Rinpoche, who gave the Hévajra Gyu lam empowerment as well as the blessings and instructions for Khecara in an extensive manner. Between his explanations of the instructions, Jamyang Khyentsé Wangpo gave supplementary and additional talks. “These days, in the current times, there are many prideful people who say they have renounced [cyclic existence] and are free from activities. If foreigners came to Tibet and said that they must abandon the Three Jewels, they would immediately agree with them. I am in a state of bustling distraction, but still, if they were to place my head on the threshold, bring an axe and say: ‘If you don’t abandon the Three Jewels, we will cut your throat with this axe.’ I wouldn’t abandon the Three Jewels even with my words. I would gladly answer them. These days there are Buddhist practitioners who have no substance at all, only great renown.” When other friends were about to depart [the teachings], they made many promises to continuously practice the ‘Time of the Path’ Hévajra and complete the fundamental recitation total for Khecara. Kunga Palden said: “In the past, I practiced the ‘Time of the Path’ and made ritual cake offerings [to the deities], but it has been several years since I stopped. I promised that I would practice The Guru’s Inner Essence in a mountain retreat.” Jamyang Khyentsé Wangpo said: “A kha kha, I have conferred empowerment and instructions for Hévajra and Khecara on you, and I take any wrongdoings of this upon myself. It was the wrong occasion,” as he pulled on his cheek. “Or, I could consistently recite the Aṣṭa Chö Rok [ 3 ] and the three Om(s) thirty-three times a day,” Kunga Palden said. Jamyang Khyentsé Wangpo replied: “Do whatever you like.” “I will continuously recite the approach [recitations] for Aṣṭa and Khecara,” Kunga said. Having offered the text and the essential instructions for Finding Rest in Illusion , Kunga Palden requested the instructions and oral transmission. “You can receive them from your root guru as I do not know the instructions for Finding Rest in Illusion ,” replied Jamyang Khyentsé Wangpo. “He never gave me the teachings,” Kunga Palden said. Then Kunga Palden stayed in a lonely mountain retreat without any bustling distraction. He received the empowerment and instructions for The Guru’s Inner Essence and practiced without interruption the guru yoga of [Longchenpa’s] The Stages of Guru Practice: The Ocean of Attainments and the guru yoga of the smaller aural transmission of The Natural Manifestation of Primordial Wisdom . He exclusively practiced the inner guru yoga that is devoid of elaborations. On the tenth day of the waxing and waning phases of the month, he offered extensive tantric feasts. He accepted whatever clothing and other valuable provisions were given as offerings. Whatever offerings people gave for the dead or for the living, whether great or small, he used them to make woodblocks for texts such as The Sūtra of the Wise and the Foolish and A Hundred Deeds , and he placed them in the Dzogchen Monastery’s printing house. He lovingly protected the wild animals and the various birds by using methods such as the conservation law of sealing the mountains and valleys. He accepted a great amount of salt, which he gave to the wild animals. Through such actions, he nurtured wild animals in the manner of livestock. Kunga Palden had disciples who were a calling distance or about a league away in all directions. He made his students enter thatched meditation huts to practice only unelaborate meditation in silence. He advised his students not to collect food offerings or to keep any texts other than The Guru’s Inner Essence , the Seven Treasuries, and the cycle of The Heart Essence of the Great Expanse. Kunga Palden did not have even a hand-drum or a ritual bell for performing ceremonies. He collected a lot of supplies for ritual feast offerings and delicious foods and drinks which he generously gave to the birds, wild animals, and the poor. When many ordinary people gathered, he taught them the essential points about karmic causes and results, taking refuge, generating the intentional mind of awakening, and the four causes of the Blissful Realm in a concise and easily understandable manner. He thus encouraged them to engage in virtue. At some point, he developed a sickness of the white channels which caused him weariness. Due to this he exclusively engaged in the practice of removing obstacles in the body, as found in The Guru’s Inner Essence. He did not take any other treatment or medicine, and he was freed from the sickness. He said, “By supplicating the guru, vital provisions will come naturally even if you are staying in a pleasant mountain retreat. In places without water, you can say ‘Let water arise here!’ Then, when you dig for it, water will emerge.” In his familial line there have been many who did not live long, but since he practiced the longevity practice of The Wish-Fulfilling Jewel of the Guru’s Inner Essence , he was able to live for more than seventy years. “At the time of engaging in the longevity practice, one needs to hold the wind in the center of the heart. Doing so ensures there is no chance for obstructions of the life-sustaining wind to come about. I came to the firm conviction concerning daily work that other than supplicating my root guru, Wönpo, there is no need for such things as divination, astrological calculations, or predicting good and bad days,” said Kunga Palden. “In Galenteng , there is a lord called the Steward of Dergé Khangsar. His fortress became empty and inside there was a room where absolutely no light could get in, so I went there to engage in a hundred-day dark retreat of The Guru’s Inner Essence . “In the first vision, there appeared a great ravine in which a thickening darkness amassed from above and below, and you could not see the end of it. In its center was a small stone the size of two feet. There I stood, crouched. When gusts of upturning and swirling winds came, all of the long prairie grass swayed back and forth with whistling sounds— shu . I kneaded some barley flour into dough and ate it. Then I had the impression that grey flour became scattered from the rim of my small cup. Although I was in a comfortable position, fear prevented me from becoming completely relaxed. “Again, I was in that ravine, and there came an intense roaring sound— Ur !—as hail clouds rolled in. They enveloped my illusory body and carried me into the surrounding space. As soon as that happened, I recalled that my mind was integrated with the guru’s mind, and I felt a shiver of happiness. At once the anxiety returned, although it was not a shock to me. “Many pure and impure visionary realms appeared, and inside a round orb of light ( tiglé ) about the size of a fingernail were all the beings of the six classes organized [according to their] happiness and suffering. Their arrangement was not mixed together, but it was clear and complete. I thought: ‘Is it not like that one saying? On a single particle there are countless [other] particles filled with buddhafields in which buddhas enact their activities.’ From all this, a trusting faith arose in me. “Later on, since going into dark retreat I thought the visions of leaping-over ( togel ) would be enhanced, but I did not experience any increase.” Kunga Palden said. When I (Dilgo Khyentsé Rinpoche) received the final instructions of The Guru’s Inner Essence , Kunga Palden told me about his visions in dark retreat as additional explanations for practicing the dark retreat yogas. “I have explained to you how the dark retreat visions appear so that after this when you come to practice the dark retreat yogas, you will find this very beneficial. That is why I have shared them with you,” Kunga Palden said. “ Dzogchen Khenpo Lhagyal and my own virtuous students have stayed in that place for one hundred days and practiced. However, they did not have harsh experiences. In general, it probably varies according to the differences in peoples’ channels, winds, and essences,” Kunga Palden said. He also said: “When [Wönpo was teaching the] profound instructions for The Wish-Fulfilling Jewel of the Guru’s Inner Essence , he praised its great blessing. To his students who were exerting themselves in their retreat, Lord [Wonpo] said, ‘In general, if there is no study, then contemplation and meditation will not develop properly. Unless one has looked into The Root Stanzas of the Middle Way: Wisdom , in particular, one will not comprehend the atemporal, natural rest of cutting-through (trekchö). Therefore, it is very important to study The Root Stanzas of the Middle Way: Wisdom .’” When the dharma lord Patrül Rinpoche gave teachings for the textual traditions of sutra and tantra, he never had the custom of keeping texts with him; however, he remained inseparable from one volume of The Guru’s Inner Essence until he died at the age of seventy-nine. “As for myself, I received the empowerment and instructions from the lord guru, Wön Rinpoche. Then, at that time, I did my best in my practice, yet there was not even the slightest depth in my realization, view, or meditation. But discursive concepts such as ‘Have I been deceived by these instructions?’ never occurred to me,” Kunga Palden said. That is all he said; other than this, he did not tell any of his students how the sign of heat on the stages and the paths arose in his mind. The Lord’s close friend, Khenpo Dralo of Dza Gyal Monastery practiced the approach recitations for the essential sections of the secret practice of the protectors and guardians of The Guru’s Inner Essence . As a result, he received a lot of veneration and offerings and came to be known as a companion of the protectors. He knew that this was the help of the protectors, and he clarified his position to them: “I did not engage in your practice for the benefit of this life. I am practicing for the sake of the supreme spiritual attainment.” By saying this three times, he ended up with fewer visitors. “When I initially stayed alone in my retreat, I did not need to meet anyone in person. All I had to do was practice day and night, and I was content. Yet, as soon as I had the name of Guru Kunga Palden many people assembled. They would never allow me to be completely free, as I constantly had to engage in various activities that would connect people to the teachings,” Kunga Palden said. Khenpo Shenga Rinpoche said: “I spent my entire life teaching the sutras and tantras, but whenever Kunga Palden asked questions concerning the profound points of view and meditation I could not answer immediately. I had to think about it carefully. I suppose the wisdom from his meditation had unfolded.” Jamgön Dorjé Chang Chökyi Lodrö Rinpoche (Jamyang Khyentsé Chökyi Lodrö) said: “I received both the instructions and transmission for The Guru’s Inner Essence from Guru Kunga Palden, and he also explained many excellent profound points on practice.” During the later years of his life, he stayed in the retreat place called Népu in the front of the Siltrom glacier, which became his residence, and Palpung Situ Pema Wangchok (1886–1952) also attended him there. Later Kunga Palden was protected by the compassionate refuge of Drubwang Dzogchen Tubten Chökyi Dorjé. Kunga Palden stayed at the upper meditation cave of Tséring Jong [near Dzogchen Monastery]. He uninterruptedly spun the wheel of the doctrine of the essential maturation and liberation [instructions] of the supreme vehicle and The Wish-Fulfilling Jewel of the Guru’s Inner Essence in particular to the majority of abbots and tulkus of Dzogchen Monastery. There he died and many amazing sights occurred such as tiny pearl-like relics ( ringsal ) arising from his bones. When I (Dilgo Khyentsé Rinpoche) reached my eleventh year my legs were burned, and I came close to death. At that time the holy guru Kunga Palden performed the ablution ritual, conferred the layman’s vows, and carried out a longevity practice for a month. In particular, he granted an elaborate and detailed explanation of the whole of The Wish-Fulfilling Jewel of the Guru’s Inner Essence , beginning with The Stages of Guru Practice: The Ocean of Attainments right up to the final inventory. I also received practical guidance from him on the channels, winds, and physical yoga practices of The Heart Essence of the Great Expanse. He told me that I should focus on practice as my main activity and, as a supplement to this, grant instructions to those who seek the teachings.” He also gave me his own copies of the Seven Treasuries, which he had studied for his entire life, and his personal copies of the Trilogy of Natural Ease and cared for me with immeasurable compassion. COLOPHON Therefore, I, Maṅgala Śrī Bhūti (Tashi Paljor) have written this brief biography, which is devoid of embellishment or understatement, at my retreat place. May all beings set out upon the direct path of the supreme sovereign vehicle, and may this text become a cause for them to follow the path as found in this glorious guru’s life of liberation. NOTES [1] Dza Patrül Rinpoche reconstructed this Maṇi stone wall, which was first constructed by Samten Püntsok (bsam gtan phun tshogs). [2] ‘Time of the Path’ (lam dus) is the common name for the daily Hevajra sādhana, which must be practiced regularly without interruption. [3] This is a root mantra found in the practice of Hevajra. Thanks to Adam Pearcey at Lotsawa House for his editing. Published: July 2020 BIBLIOGRAPHY Bkra shis dpal 'byor. 1994. Theg pa mchog gi rnal 'byor pa bya bral kun dga' dpal ldan gyi rnam thar ngo mtshar bdud rtsi'i snang ba . In Gsung 'bum/_rab gsal zla ba, vol. 1, pp. 621–636. Delhi: Shechen Publications. BDRC W21809 Abstract The Wondrous Light of Lunar Nectar is a biography of Chatral Kunga Palden (1878–1944) written by Dilgo Khyentse Tashi Paljor. BDRC LINK W21809 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 18:42 TRADITION Nyingma INCARNATION LINE N/A HISTORICAL PERIOD 19th Century 20th Century TEACHERS Pema Tegchok Loden The Third Mura, Pema Dechen Zangpo Orgyen Tenzin Norbu Mipam Gyatso Jamyang Khyentse Wangpo Patrul Orgyen Jigme Chökyi Wangpo The First Adzom Drugpa, Drodul Pawo Dorj e The Fifth Dzogchen Drubwang, Tubten Chökyi Dorj e TRANSLATOR Tib Shelf INSTITUTIONS Galenteng Dzogchen Monastery Dzongsar Derge Gonchen STUDENTS Rigdzin Wangyal Lobzang Palden Tenzin Nyandrak Könchok Zangpo Pema Damchö Dilgo Khyentse Tashi Paljor Tsewang Rigdzin Norbu Tenzin Chime Yesh e Tenzin Gyaltsen Jigme Lodrö The Eleventh Tai Situ, Pema Wangchok Gyalpo Togden Jampa Tendar Jamyang Chökyi Wangchuk AUTHOR Dilgo Khyentse Tashi Paljor The Wondrous Light of Lunar Nectar VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! 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 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.

The Guidebook to the Hidden Land of Pemokö Emaho! One such as I, the Lake-Born Padmasambhava, meandered throughout India like a river for 3028 [years] and stayed in the region of U in central Tibet for 111 years. In Chamara, [ 1 ] the country of the rakshasa demons, I led the red-faced [cannibals] to the Dharma. I established all beings in happiness. Even still, forty eons in the future, famine, and poverty will arise from desire, proliferating war will arise from hatred, different forms of pestilence will arise from delusion, and various torments will arise from the three poisons in equal measure. At that time, sentient beings will have no opportunities for happiness, and the Turkish armies will invade every direction. Alas! What a surging wave of misery! Although it might be possible to escape to the sixteen greater and lesser hidden lands, due to the power of negative karma, very few will escape. The wealthy will be caught by the noose of avarice, and those who have heirs will deceive one other. The elderly will lose the will to travel, children will be unable to find the path, and animals will just up and die. Such is the ripening of negative karma for beings without refuge! As a sign of the ripening of such karma for beings devoid of a protection, there will also be these outer, inner, and secret bad omens: sudden avalanches will occur on Mt. Kailash, lightning and hail will destroy the region of Ngari, earthquakes will destroy the borderlands of Tibet and China, heretical doctrines will multiply in Nepal, and samaya-breakers, maras, and elemental spirits will overrun U and Tsang. In the region of Dokham, destructive wildfires will burn alive tens of thousands of sentient beings, causing [the survivors] to wander the scorched earth. There will be many mad dogs and crazed people in the lands of Jar, Dak, and Nyal. Suffering and pestilence will blanket Drak, Long, and Nyang. Many multifarious maladies will steam forth from the mouths of the people of Hor and Mongolia. The majority will die as medicine will prove ineffective. Provocations and elemental spirits from the east, wild men, predatory animals, and barbarians from the south, poisonous commerce of warfare from the west, and Hor, Mongols, and Turks from the north—all these will spread! Countless bolts of lightning as well as hailstones and meteorites will descend from the vast sky. Multiple earthquakes will shake the ground. Bright stars and white lights will appear over and over again, and the red light of the god of fire will fill the sky. Orchards and crops will be blighted and bear no fruit. Due to famine, generations of families will repeatedly face ruin. Rain will fall sporadically, and there will be great depressions and caverns in the earth. The ground will collapse, rock faces will subside, rivers will overflow, and there will be many wildfires. When all these things occur, the signs of illness will arise: people will be physically stunted and possess a great desire for destructive actions. They will debauch themselves as much as possible. All of this will appear like the rising of a storm. At that time, various kinds of [cultural] ornamentation and weaponry will spread, there will be a great trend of new people, new languages, and new fashion. The jewellery and attire of the borderlands will spread into the centre of the country, while the appearance of the ordained living in the centre of the country will disperse to the borderlands. At that time, the appearance of both sutra and mantra practitioners will be in disarray, new doctrines will arise like a whirling blizzard, and unusual treatises will pervade the land. Confidence in the Mahayana will fade in the face of individual fabrications of sophistry. Demonic emanations appearing in the guise of dharmic practitioners will become ubiquitous while individuals who attain accomplishment will be as rare as stars in broad daylight. At that time, most beings will be under the power of Mara. Towns will be lawless like a mala with a broken cord. There will be no compensation for murder or maiming [a member]. Wicked individuals will win arguments, and robbery and stealing will be rife. What spiritual friends there are will have short lives, the meaning of meditation will go unlearned, and people will learn to be competitive in arts and technology. [ 2 ] Some people, seeking to destroy their delusion, will eat human flesh and solely devote themselves to the misguided conduct of depriving beings of their lives. At that time, an emanation of Gyalwa Chokyang (8th cent.) [ 3 ] will be born on the north-east border and will gain widespread fame. All who hear of him will be led to Sukhavati (Dewachen), by the very same [emanation] Vajradharmadhatu. The teachings will be confused [as the perplexed people] won’t understand the [correct] ordering of them. Internally the people will be in disarray, and externally they will [appear] Chinese. These will be the secret signs of their appearance. At that time, all the countryside will be in complete turmoil! All men and women, lay and ordained, and livestock will be distraught! Even the eight classes of gods and demons, the non-humans, will be upset. As there will be external fighting, internally the mind will be conflicted! The channels and winds will be muddled, as if one had drunk poison, and people will lack self-confidence. This is definitely the magical ploys of demons. After that, there will be an emanation of Nine Gonpo demon brothers, bearing the name Duk Lung because of whom a singular act harmful to the whole of Tibet will arise. For these reasons there exist the sixteen great hidden lands. Concerning the great place Pemoko [ 4 ] : east of Samye there is a valley called Dakpo, and if you follow the river, there is a valley that resembles a prone scorpion. Atop the tip of the tail sits a site called Gyala, which is the extraordinary supreme sacred site of Yama, Lord of Death. From there you can continue to follow the river, or, alternately, going towards Kukar pass is also acceptable, where there is the great charnel ground, Tsenmo Mebar. In the east, it is similar to a gathering of wildlife with a base [shaped] like upward climbing scales. Behind there is a mountain in the shape of an open flower, resembling a brandished weapon. About seven furlongs away is a place where the gods and [ravenous] rakshasas gather. There are many large and small border stones, and then the four doors to the sacred site. At Drangtsi Drak, perform a hundred feast offerings, make smoke offerings, and declare the power of the words of truth. Then there is the so-called Ziknang Drak, which reveals the reflection of all who gaze upon it. Then there is a great eddy in the river and a large tree about two arm spans in width, with a fragrance like incense and a pungent flavour. You will be able to make a bridge by felling it. There are many such big trees, so sharpen your tools. There is a stone stupa as big as Mt. Meru then, there is a place called Rabtroling. All visions that are seen will appear as if they are real. There are [also] many stone crossings. Then you will arrive at Namdak Jatson Ling, a place which appears to be endowed with the eight auspicious signs [ 5 ] and the eight articles. [ 6 ] The smell of incense billows everywhere and the streams murmur with the sound of the rulu [mantra]. This is a place where meditative concentration arises spontaneously. Then there is a small mountain pass called Jokpama, where the path has the shape of the syllable bhyo , the earth has an eight-petalled lotus, and there is an eight-spoked wheel in the sky. The surroundings feature the eight auspicious symbols and the eight auspicious articles. To the east of the place called Gumik Lingtse is Namdak Kopa as well as Melong Kochung, to the south is Palden Kopa as well as Yonten Kochung, to the west is Pemo Kopa as well as Pemo Kochung, to the north is Lerab Kopa as well as Drakpo Kochung, and in the centre is Taye Kopa. The area of the Five Kochen is one hundred and eighty furlongs, and the Four Kochung extend for thirty-five furlongs. The perimeter is surrounded by snow and rock, and a rain of flowers falls continuously from the sky. When the seasons change, if one flees the four places—China, Jang, Lo, and Kong—then one will be satisfied by escaping to the place [of Pemoko]. Each and every area is sealed by mountain passes, rivers, and cliffs. There will be no risk of conflict or strife. At that time, the emanation of the Guru will gradually show the path. Remember [me] Orgyen at all times and recite the Guru Pema Siddhi [Hum mantra]. This will clear away obstacles and adversity. I will appear vividly to those who have undoubting faith in me and longingly keep me in the centre of their hearts. Continuously sing heartfelt supplications and I will also come as sundry sounds. Visualise [me] either above the crown of your head or in front of you, and you will be able to perceive me directly. Let everyone during the five hundred [degenerate] years humbly beseech me, Padmakara, and take refuge in me. Compared to other Buddhas, my compassion is swift. Even if we do not meet in this life, I will certainly dispel suffering in the intermediate state. For me, there is nothing more than the welfare of beings. Whatever one wishes will be spontaneously accomplished. Amongst the sixteen hidden lands, whoever hears of or recalls this great Pemoko, their karmic obscurations will be purified. Even walking or riding seven steps in its direction will certainly result in being born there. Performing seven full prostrations while visualising this [place] will lead to becoming a Non-Returner and no longer wandering in cyclic existence. Whoever surely arrives here will obtain the indestructible rainbow body. Even drinking a single drop of water or eating a pinch of herb will pacify sufferings such as chronic illness and clear dulled sense faculties. The elderly too will take on youthful forms. Those with bad karma, who do not recall the excellent dharma, will, by virtue of travelling to this sacred site, become self-liberated accomplished ones. Consuming the earth and stones of this place, even at the end of one’s [karmic] lifespan, will extend life by hundreds and thousands of years. If feeling cold, wear the union of fire and wind as clothing. If thirsty, enjoy ambrosial water. If hungry or destitute, live on corn, the five kinds of cereal, and the fruits from trees. There is no physical pain or mental suffering, and there is no need for conflict or sloth. The primordial wisdom of the [union of] emptiness, luminosity, and the self-blazing warmth of bliss will arise. The majority of fruit is about the size of a horse’s head, unhusked wheat and barley grains the size of an apricot stone, and radishes and turnips [so large] people can barely lift them. There is no need to grind salt as the food is comparable to nectar and equal in potency to the sustenance of the gods. The channel of clear intelligence will open, clairvoyance and the four immeasurables like love and compassion will arise, and in six months a body of light will be spontaneously accomplished. How amazing! How amazing that the victorious ones of the three times have such powerful prayers of aspiration and such capacity! One such as I, the Lake-Born Padmakara, concealed many texts as treasures in mountains and valleys. I concealed many sacred substances, representations of body, speech, and mind. I hid a mixture of many excellent teachings for protecting, repelling, and killing. In the future may those treasures be taken out by a [heart] son. There will be many obstacles when Jatson, the emanation of [Myang] Tingdzin Zangpo (8th cent.), [ 7 ] fulfils his own and others’ aims. At that time an emanation light ray of Takra Lugong (d. 782) [ 8 ] will appear disguised as a [heart] son, and there is a risk that he will cause obstacles. Practice firm samadhi which blazes forth with the powers of subjugation and wrathful activity. An emanation of the evil minister Tramik will appear in the guise of a spiritual friend and through his cunning disparage others and eventually cause disputes. At such a time, entreat the Lord of Great Compassion (Avalokiteśvara). There will be an emanation of the demoness Zanglak, who will adopt a beautifully fine form and cause obstacles to your practice, vows, and samaya. Look at her with intelligence as she could be seen as a demoness or a goddess. An emanation of Tsenmar Raru will appear in the guise of a nobleman pretending to be your patron and eventually take hold of your life. It is crucial that you dedicate yourself to the ablution of Ucchuṣma, king of the wrathful (Trogyal Metsek). You will come across about seven manifestations of red-faced Te'u Rang dwarves, who will provide bad, unclean food and disparage you. Develop compassion towards them and transform them through that relationship. Furthermore, at that time since the three poisons will be expressed so strongly, gradually spread and cherish the profound treasures. Simultaneously, as a result of propagating empowerments and oral transmissions, there will be many samaya transgressors and you must absolutely look after them at all times as well as strive in your own practice. Do not drink maddening alcohol and avoid low caste women. Travel the path of secret mantra and be diligent. Whatever happiness or suffering befalls you, recall [Guru] Orgyen, and all those with whom you come into contact, however significant or insignificant, will be satisfied. Even amongst manifestations, this heart son [ 9 ] is the foremost emanation. For example: among all the different kinds of blood, he is that of the very heart. Among celestial bodies in the sky, he is the essential sun and moon. Among the best medicines, he is the special, all-conquering one. Among jewels, he is that which fulfils all wishes and desires. Among treasure revealers, he is the discoverer of the most supreme and rarest treasure. Fortunate ones, supplicate him. In this vidyadhara’s heart centre, light energy blazes in the branch channels to form a triangle, the auspiciousness of which is externally apparent. The ferocity of his exalted mind is akin to the games of children— one moment divine, the next demonic. [However] his conduct is faithful to the Three Baskets [of the Buddhist teachings]. As for his meditation, he practices Mahamudra, Dzogchen, and Madhyamaka, and his view arises as the non-referential view, free from the extremes [of nihilism and eternalism]. He immediately remembers that he has no time for distractions. Suffering unbearably, eyes wet with tears, unfriendly yet maintaining samaya—all of this is the magical display of his channels. A person possessing such karma is one in a hundred. This heart son of Padma will be surrounded by plenty of fortunate ones with the right karma. However, since there are many with bad karma and forsaken samaya, dakinis who are the essence of the sky, protect him! Samaya. The seal of the words of the Buddha, the seal of the nectar of the excellent dharma, the seal of the aspirational prayers of the sangha. Seal! Seal! Seal! The seal of the compassion of the gurus, the seal of the blessings of the deities, the seal of the entrustment of the dakinis, the seal of the power and force of the dharma protectors. Seal! Seal! Seal! COLOPHON Concerning both the concise and extensive guidebooks of Pemoko, which is one of the sixteen hidden lands, the treasure revealer Jatson Nyingpo brought forth [this guide] from the Guru Rinpoche Practice Cave in the valley of Kongpo. NOTES [1] Cāmara can be identified as Sri Lanka [2] The text reads gzo rigs which we have interpreted as a spelling error for bzo rig. [3] rgyal ba mchog dbyangs, BDRC P2JM167 [4] There are two variations of the spelling of this hidden land: Pad+mo bkod and Pad+ma bkod. We have followed the form that Jatson Nyingpo uses [5] The eight signs include the lotus (padma), the endless knot (dpal be’u, śrīvatsa), the pair of golden fish (gser nya, suvarṇamatsya), the parasol (gdugs, chattra), the victory banner (rgyal mtshan, ketu), the treasure vase (gter gyi bum pa, dhanakumbha), the white conch shell (dung dkar, śaṅkha), and the wheel ('khor lo, cakra). [6] i.Right-coiling conch shell (dung dkar gyas 'khyil), ii. Yogurt (zho) iii. Durva grass (rtsa dur ba) iv. Vermilion (li khri) v. Bilva fruit (shing tog bil ba), vi. Mirror (me long) vii. Bezoar (gi wang) viii. White mustard seed (yungs dkar). [7] myang ting 'dzin bzang po, BDRC P3827 [8] stag gra klu khong, BDRC P10MS16952 [9] At this point the treasure text is describing Jatson Nyingpo as the heart son. Thanks to Adam Pearcey at Lotsawa House for his editing. Published: November 2020 BIBLIOGRAPHY Jatsön Nyingpo ('ja' tshon snying po). 1979. sbas yul pad+ma bko kyi lam yig . In: Gter chen rig 'dzin 'ja' tshon snying po'i zab gter chos mdzod rin po che , vol.1, 445–460. Konchog Lhadrepa. Majnukatilla, Delhi. BDRC W1KG3655 . Abstract The Guidebook to the Hidden Land of Pemokö is a revealed treasure text included in Jatson Nyinpo’s Embodiment of the Precious Ones, the Konchok Chidu. It is a prediction text about the future degenerate times and purportedly the first guidebook to the hidden land of Pemoko. BDRC LINK W1KG3655 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 14:14 TRADITION Nyingma INCARNATION LINE N/A HISTORICAL PERIOD 16th Century 17th Century TEACHERS Namkha Jigme Chade Tertön Tsultrim Gyaltsen Mipam Lodr ö The Tenth Karmapa, Chöying Dorje TRANSLATOR Tib Shelf INSTITUTION Bangri Jogpo STUDENTS Dudul Dorje Sonam Gyatso Natsok Rangdröl Namkha Jigme Lodrö Nordan The Sixth Zharmapa, Chökyi Wangchuk The Fifth Drugchen, Pagsam Wangpo The First Drigung Chungtsang, Chökyi Dragpa The Third Dorje Drak Rigdzin, Ngakgi Wangpo Chökyi Gyatso Norbu Gyenpa Pema Mati AUTHOR Jatsön Nyingpo The Guidebook 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.

A Brief Biography of Jetsunma Do Dasal Wangmo The omniscient Jigme Lingpa’s incarnation was the greatly accomplished knowledge-holder Do Khyentse Yeshe Dorje , the renowned son of the family. [ 1 ] Yeshe Dorje’s son, Dechen Rigpe Raltri , was born to Dzompa Kyi, the daughter of Golok Akyong Lhachen. [ 2 ] And from Rigpe Raltri and Ragshulsa Rigche Wangmo of Minyak, Kham, Do Rinpoche Khamsum Silnön Gyepa Dorje and his sister, Tsedzin Wangmo, were born. [ 3 ] DO RINPOCHE KHAMSUM SILNÖN GYEPA DORJE Sherab Mebar, a son of the refuge protector Do Khyentse Yeshe Dorje, was the incarnation of the elder Dodrubchen [ Jigme Trinle Öser ]. [ 4 ] Sherab’s reincarnation was the knowledge-holder Drimé Drakpa from Gutang in Gyalrong, [ 5 ] and Drimé Drakpa’s emanation was Do Rinpoche Khamsum Silnön Gyepa Dorje. DO FAMILY Since the time of the refuge protector Do Khyentse Yeshe Dorje’s life, the Do family has worked for the benefit of beings everywhere in the Land of Snow through their lama encampment. Because they looked after the people of the eighteen kingdoms of Gyalrong and the Dardo Chakla king as their disciples, [ 6 ] their lama encampment became famously known as the Do Camp. [ 7 ] During the time of Khamsum Silnön Gyepa Dorje, the Do Camp significantly expanded its beneficial activities through the new establishment of Mewa Monastery and other developments. [ 8 ] Many wealthy spiritual followers came to venerate and serve them. But Khamsum Silnön Gyepa Dorje maintained a nomadic lifestyle, following the tradition of the previous lords, and moved the encampment around as he carried out his beneficial deeds. JETSUNMA DO DASAL WANGMO The sister of lord Do Rinpoche Khamsum Silnön Gyepa Dorje was Tsedzin Wangmo, considered to be the miraculous manifestation of the ḍākinī Karmendrāṇī. [ 9 ] Jetsunma Do Dasal Wangmo was born to Tsedzin Wangmo at the sacred place of Tratsang in the Machen Mountain range of Golok in 1928, the Earth Dragon year of the sixteenth calendrical cycle. [ 10 ] She worked extensively for the benefit of beings through the Dharma and the general fields of knowledge, particularly the science of healing. She was a true bodhisattva, lovingly caring for the ill with no set system for collecting payment for her medical treatments. Being essentially unattached to worldly things, Dasal Wangmo exemplified the view, conduct, and excellent character of a sublime being in every way. She never took delight in such worldly pleasures as traditional jewelry, and she intentionally cast away, destroyed, ruined, or hid the many necklaces and other ornaments she received, striving to transcend any need for fashionable attire. Since she was innately intelligent due to her training in previous lives. When she was about eight years old, she learned to spell and read from her maternal uncle, Tulku Rangjung, in only one sitting. [ 11 ] The following day, he placed the text of the Mañjuśrīnāmasaṃgīti into her hands, telling her to read it, and she began reading it immediately. There were numerous amazing indications of her innate intelligence such as these. Later her maternal uncle, Do Rinpoche Gyepa Dorje, saw the pure realms (i.e., he passed away). The family requested that she assume responsibility for the Do Camp’s property and continue the family lineage. But she never accepted these familial obligations due to her tremendous and enduring wisdom. Usually, when washing her hair, she would appear irritated and ask, “When will it be the time to cut my hair?” So, when Dasal Wangmo was twenty-two, her precious mother knew that her daughter was all grown up and possessed the ability to analyze the path that lay before her, and her mother inquired, “Are you sure you have decided?” Since Dasal Wangmo's response was in accord with the unchanging conviction that she had always held in her heart, her mother accepted and planned to send her to Tulku Drachen of Lautang in Minyak along with a silk scarf. [ 12 ] First, she sent an official letter of request to Tulku Drachen. He replied, "I'm hesitant to perform her first hair-cutting ceremony, but I could do so if I used the hair from her brush." Thus, having brushed her hair by herself and offered it to him, the supreme Tulku Drachen imparted the vows of a laywoman of pure conduct. The following year, when she was twenty-three, Dasal Wangmo traveled to Dzogchen Monastery, where she received novice vows and the name Tubten Tsultrim Palmo from Khenchen Tubten Drak, a paṇḍita of the five fields of knowledge. [ 13 ] She honored Khenchen Rinpoche as her primary lama and stayed at the Dzogchen Kyamo Hermitage for about six years, receiving many sūtra and tantra teachings, including Longchenpa’s Seven Treasuries, Trilogy of Finding Comfort and Ease, and Yeshe Lama , in addition to Adzom’s preliminary practices, The Treasury of Precious Qualities , and Madhyamakāvatāra . [ 14 ] From Dzogchen Khenchen Jigme Yöntan Gönpo, she received instructions on the Lama Yangtik and Yeshe Lama , as well as the entrustment ceremony for the Enlightened Heart-Essence (Do Khyentse Yeshe Dorje’s treasure cycle), authorizing empowerment for Primordially Pure Liberation , and other teachings. [ 15 ] She received empowerments and transmissions from the Early Translation school from Adzom Rinpoche, including the Gongpa Sangtal , Chetsun Nyingtik, and his own treasures of Divine Lifeforce and Vajrakīla . [ 16 ] She received numerous further teachings, such as the empowerment of the Natural Liberation of Grasping from the Enlightened Heart-Essence and the appropriate instructions and transmissions for the aural lineage of the ḍākinīs, oath fulfillment practices, and the preliminaries from her maternal uncle Do Rinpoche Khamsum Silnön Gyepa Dorje’s teachings. From Drubchen Khenpo Önam, she received the instructions of The Wish-Fulfilling Treasury , The Treasury of Precious Qualities , and The Thirty-Seven Practices of Bodhisattvas , and from Gapa Khyentse, she received the lifeforce entrustment of Gesar. [ 17 ] Dasal Wangmo relied upon several supreme beings who possessed both scholarship and accomplishment, such as her maternal uncle, the supreme Tulku Rangjung. She retained the numerous teachings of sūtra and tantra she received in her mind, which is like an ocean of milk, completely maturing her mind-stream through empowerment, transmission, explanation, and pith instructions. She obtained the textual explanations and practical instructions on the medical sciences, principally the glorious Four Tantras, from Troru Jampal, a direct disciple of Ju Mipam, and from Troru Jampal’s disciple Guru Sanglo, as well as her own mother Tsedzin Wagmo. [ 18 ] She also studied the sciences of Indian astrology and Chinese elemental calculations with Palri Lama Orgyan Rangdröl and Dzogchen Khenpo Chötsa, including the five components, five planets, and the Svarodaya Tantra , thus becoming a specialist in both medicine and astrology. [ 19 ] Moreover, under these masters, she studied all the ordinary fields of knowledge, such as philology, poetry, and grammar, and came to a [well-rounded] understanding. During the “time of change,” Dasal Wangmo went to the community of Goro in Lhagang in her fatherland of Minyak, Kham, and made the Ragshul settlement (her maternal household) her residence. [ 20 ] During the violent turbulence of these terrible times, she was forced to wear the hat of the four types of bad people, also known as the hat of gods, demons, provocative forces, and obstructors. For more than fourteen years, she experienced immeasurable suffering and torment due to conflicts, beatings, and manual labor reform. But like gold that has been set to flame, cut, and rubbed, she always displayed the true nature of an excellent being regardless of the torment of these cruel circumstances. She always trained her mind in bodhicitta and exclusively enacted altruistic deeds. Amid discord and beatings, she secretly gathered medicinal herbs and freed the destitute and ill from the suffering of unwelcomed illness. Later Dasal Wangmo was the “bare-footed doctor” of Goro village and built a Tibetan medical center in a township of Naklung. [ 21 ] Regardless of whether it was day or night, she compassionately bestowed the gift of deathless vitality to the destitute and ill, who traveled from near and far to see her. Although trapped in strife and a recipient of beatings, she was more concerned with serving and performing duties for the refuge protector Senkar Choktrul [Tubten Nyima]. [ 22 ] In 1978 when the Dege Printing House was reopening, Dasal Wangmo assisted with editing the Kangyur, Tengyur, and other collected works for Sönam Dargye. [ 23 ] Then in 1979, following the invitation from the Dartsedo district and Kardze autonomous region’s health department, she became the primary editor for the publications of the Four Tantras and the Garland of Crystal Balls at the Kardze News Office. [ 24 ] In 1981 following the enlightened intent of the refuge protector Tubten Nyima, she became an inaugural teacher at the Sichuan Province Tibetan Language Institute—initially responsible for preparing the necessary textbooks at the newly constructed school. Then in 1983, she journeyed to Lhasa in central Tibet, where she received extensive instructions and explanations on the glorious Four Tantras, as well as empowerments and oral transmissions for the Yutok Nyingtik from Troru Khenchen Tsenam. [ 25 ] When Khenpo Petse, Rakor Khenpo Tubnor, Khenpo Wanglo, and others taught on the Bodhicaryāvatāra , Gateway to Knowledge , Prajñāpāramitā, Madhyamaka, and other topics at the Tibetan Language Institute, Dasal Wangmo was not at all complacent and unceasingly received the textual instructions as if she was a student. [ 26 ] She also continued to kindly teach lessons on medicine and astrology to many students from Dzogchen, Tau, and Dartsedo, to name a few, and many lineage-holding students. Moreover, Jetsunma Do Dasal Wangmo was renowned as the actual ḍākinī emanation of Ḍākki Losal Wangmo , and from time to time, she directly perceived symbolic scripts and prophetic visions. [ 27 ] However, because of her location and circumstances, she did not widely disseminate these teachings, and some of her mind-treasures were forever lost since she was unable to tend to them. She also considered most of these teachings to be of little benefit, so she offered them into the mouth of her fire. Nowadays, those found and collected have been compiled and published. Even though Dasal Wangmo has turned eighty this year, she generously shares her allotted teachings with numerous devotees from Dzogchen, Minyak, Murhā, Drago, Golok, Serta, Mewa, Kenlho, and other places, especially the empowerments, transmissions, and entrustment for the Enlightened Heart-Essence. [ 28 ] While nurturing the destitute and ill and bestowing deathless vitality upon them, her indestructible lotus feet always remain in the essence of the seven vajra attributes.[ 29 ] COLOPHON Jetsunma Do Dasal Wangmo’s nephew, the young and humble Tsangpo, whom she lovingly cared for, composed this biography in June 2007. NOTES [1] 'jigs med gling pa, 1730–1798, BDRC P314 ; mdo mkhyen brtse ye shes rdo rje, 1800–1866, BDRC P698 [2] bde chen rig pa'i ral gri 1830–1896, BDRC P7933 ; 'dzom pa skyid, BDRC P1PD76600 ; mgo log a skyong lha chen [3] rag shul bza' rig byed dbang mo, BDRC P1PD76607 ; mi nyak, BDRC G1033 ; rdo grub 'jigs med 'phrin las 'od zer 04 khams gsum zil gnon dgyes pa rdo rje, 1890–1939, BCRD P8431 ; tshe 'dzin dbang mo, 1894–1953, BDRC P1PD76609 [4] rdo grub 'jigs med 'phrin las 'od zer 02 shes rab me 'bar, 1829–1842, BDRC P1PD76603 ; rdo grub chen 01 'jigs med 'phrin las 'od zer, 1745–1821, BDRC P293 [5] rdo grub 'jigs med 'phrin las 'od zer 03 dri me grags pa, 1846–1886, BDRC P8006 ; 'gu thang, BDRC G1PD76606 [6] chags la rgyal po; dar rtse mdo, BDRC G1135 [7] dar mdo lcags la, BDRC G1489 ; mdo sgar [8] rme dgon pa, BDRC G3217 [9] mkha' 'gro ma las kyi dbang mo [10] mgo log rma chen khra tshang, BDRC G1PD76615 [11] sprul sku rang byung [12] sprul sku sgra gcan [13] rdzogs chen dgon, BDRC G16 ; thub bstan tshul khrims dpal mo; mkhan chen thub bstan snyan grags, 1883–1959, BDRC P6958 [14] rdzogs chen skya mo ri khrod [15] rdzogs chen mkhan chen yon tan mgon po, 1899–1959, BDRC P6600 [16] a 'dzom rgyal sras 'gyur med rdo rje, b. 1895, BDRC P741 [17] grub chen mkhan po 'od rnam; sga pa mkhyen brtse [18] gso rig rgyu bzhi, BDRC WA3CN1694 ; khro ru 'jam dpal, BDRC P1PD76610 ; 'ju mi pham , 1846–1912, BDRC P252 ; dgu ru gsang lo, BDRC P1PD76616 [19] Personal communication from Tibetan doctor and astrologer Erik Jampa Andersson ( www.shrimala.com ): The five components (lnga bsdus) refer to the days of the week, lunar days, lunar mansions, yoga, and karaṇa (gza' tshes skar sbyor byed pa lnga). For more information on the five components, see: Edward Henning, Kālacakra and the Tibetan Calendar (New York: American Institute of Buddhist Studies, 2007), 40–45. The Svarodaya Tantra (dbyangs 'char gyi rgyud) is a manuscript of Śaiva origin relating to Indic astrology and astrological magic. For more information on Svarodaya Astrological Magic, see: https://www.himalayanart.org/search/set.cfm?setID=2779 ; mi nyag dpal ri dgon pa'i mkhan po o rgyan rang grol, BDRC P1PD76612 ; rdzogs chen mkhan po chos tsha [20] The “time of change” here alludes to the Cultural Revolution. khams mi nyag lha sgang go ro lha sde [21] nags lung [22] a lags gzan dkar 03 thub bstan nyi ma, b. 1943, BDRC P2362 [23] sde dge par khang, BDRC G1657 [24] shel gong 'phreng, BDRC W7516 [25] g.yu thog rnying thig, BDRC WA2DB13636 ; khro ru mkhan po tshe rnam, 1928–2005, BDRC P4779 [26] rdzogs chen mkhan po pad+ma tshe dbang lhun grub, 1931–2011, BDRC P9514 ; rwa skor mkhan po thub bstan nor bu, 1924–1987, BDRC P1272 ; dge mang khen po dbang lo [27] DAk+ki blo gsal sgrol ma, 1802–1861, BDRC P1GS138134 [28] mur hA; brag 'go, BDRC G2299 ; mgo log BDRC G1490 ; gser rta, BDRC G2302 ; kan lho, BDRC G2199 [29] These seven qualities of a vajra include: (1) invulnerability (mi chod pa), (2) indestructibility (mi shigs pa), (3) authenticity (bden pa), (4) incorruptibility (sra ba), (5) stability (brtan pa), (6) unobstructibility (thogs pa med pa), and (7) invincibility (ma pham pa). See Dudjom (2002), 33–34. Published: February 2022 BIBLIOGRAPHY Mdo zla gsal dbang mo. “Rje btsun ma mdo zla gsal dbang mo'i mdzad rnam rags bsdus.” In Gsung thor bu zla gsal dbang mo. Par gzhi dang po, Mi rigs dpe skrun khang, 2007, pp. 1–8. BDRC MW1GS60403 Abstract Nun, physician, and treasure revealer, Do Dasal Wangmo was a well-respected female master in eastern Tibet. She was the great-granddaughter of Do Khyentse Yeshe Dorje and the last member of his family line. Her religious affinity and familial connections allowed her to follow a contemplative, studious, and altruistic lifestyle as a monastic physician and professor of Tibetan medicine. Although briefly imprisoned and under difficult circumstances for fourteen years, she was later allowed to practice medicine and was appointed to government-funded medical schools in Kham. BDRC MW1GS60403 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 10:36 TRADITION Nyingma INCARNATION LINE N/A HISTORICAL PERIOD 20th Century 21st Century TEACHERS Troru Jampal Minyak Palri Gönpe Khenpo Orgyan Rangdröl Guru Sanglo Dzogchen Khenchen Yönten Gönpo Khenchen Tubten Nyendrak Adzom Gyalse Gyurme Dorje The Sixth Dzogchen Jigdral Changchub Dorje Do Rinpoche Kamsum Silnön Gyepa Dorje Tsedzin Wangmo Tulku Rangjung Tulku Drachen Drubchen Khenpo Önam Gapa Khyentse Dzogchen Khenpo Chötsa The Third Alak Senkar, Tubten Nyima Troru Khenchen Tsenam Dzogchen Khenpo Petse Rakor Khenpo Tubnor Geman Khenpo Wanglo TRANSLATOR Tib Shelf INSTITUTIONS Dzogchen Monastery Śrī Siṃha College Dzogchen Kyamo Hermitage Kardza Hermitage Sichuan Province Tibetan Language Institute STUDENTS Lama Dorde Tubten Chödar AUTHOR Tsangpo A Brief Biography of Jetsunma Do Dasal Wangmo 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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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 / 00:27 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! 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.

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

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.