Abridged Biographies: The Lineage of the Do Family Over innumerable eons that came to pass, He accomplished the completely liberating teachings. Yet, to train those difficult to tame, He appeared as the heroic accomplished master, The pre-eminent Jikdrel Yeshe Dorje. Befitting the dispositions, capacities, and intentions of an array of disciples, He conducted himself in the diverse deeds of the noble ones. From the example of the moon’s reflection in water containers, I’m going to narrate an extremely tiny [portion of his life story], merely an iota of a hair tip. The great knowledge-holder Jikdrel Jigme Lingpa (1730–1798) [ 1 ] was born in the central Dra [ 2 ] area in the Yo Region of [Tibet]. He was an emanation of the Sovereign Divine Flower of Brahma (Tri Songdetsen). For three years he practiced in Chimphu [ 3 ] and was cared for by the primordial wisdom body of the omniscient [Longchenpa] Drime Ozer (1308–1364). [ 4 ] His primordial wisdom flourished, an omniscient intelligence that had no need for learning. Being learned, an adept, and inseparable from the victorious Vajradhara, he gave his assurances. In keeping with one of those guarantees, the birthplace of his emanation, Jikdrel Yeshe Dorje , was to be in Go. [ 5 ] It is an area close to the Zalmo Gang Mountain Range in Madza, Dokham. [ 6 ] His father, [the deity] Lhanyen Tanglha, [ 7 ] and his mother, Daza Tsewang Men, [ 8 ] brought him into this world through an act of their love. This was in the morning on the fifteenth day of the tenth month of the Iron Monkey Year (1800), the year called Fierce . [ 9 ] As soon as he was born, he sat in the cross-legged vajra posture and clearly recited the vowels and consonants. Three days after his delivery, at dawn, Dakki Pema Bumde [ 10 ] took him in her hands and set off to Khechara . There he was blessed by many lamas and dakinis. Three days came and passed, and at the break of dawn, he [instantly] appeared in the upper cavity of the small black tent and descended onto his mother’s lap. When he was a few months old, he stood up unsupported and gazed into the southwestern direction with his palms joined together; the Glorious Copper-Colored Mountain and its sacred objects emerged in his vision. After some time had passed, he travelled to Barzhi Rong. [ 11 ] One day, Yingchuk Khandro [ 12 ] hoisted him up and placed him on the rooftop. Nyangrel [Nyima Ozer (1124–1192)] [ 13 ] appeared before him in an expanse of a rainbow and commanded, “Track down Sanggye Lingpa’s reincarnation, Do Drub Sonam Choden!” It was from this prophecy that he recollected his former lives. When he was about a year old, the young child repeatedly uttered the name Do Drub. Even Do Drubwang himself thought about the child and came to meet him. Upon this encounter, Lord Yeshe Dorje perceived Do Drubwang as the great Orgyen himself. “Do you know who I am?” Lama Do Drubwang inquired. In response Yeshe Dorje proclaimed, “Sonam Choden, of course I recognize you!” Through recognizing Do Drubchen [ Jigme Trinle Ozer (1745–1821)], [ 14 ] Yeshe Dorje was assuredly recognized as an unmistaken emanation of the knowledge-holder Jikdrel Lingpa. When Lord Yeshe Dorje was two years old, he was invited to Do Drubchen’s monastic seat of Shukchen Takgo. [ 15 ] After staying there for a month and a half, he returned to [Barzhi] Rong. In the Water Dog Year (1802), Do Drubchen traveled to the area of Derge. Lord Yeshe Dorje and his accompanying entourage arrived at Rudam Lhalung Do. [ 16 ] There, Yeshe Dorje saw the path leading to Lhasa and the places of Samye, [ 17 ] Chimpu, the residence of Tsering Jong, [ 18 ] and others clearly arose in his mind. At a later time at Cholung Dong, [ 19 ] the Lord Yeshe Dorje conferred empowerments and oral transmissions of the ocean-like collected works of Lord Do Drubchen [ Jigme Trinle Ozer ] and the omniscient [Longchenpa] and his heir [Jigme Lingpa] to the many lamas and emanations of Katok Monastery, [ 20 ] Dzogchen Monastery, [ 21 ] Shechen Monastery, and other monastic institutions. [ 22 ] At that time, he saw the form of Guru [Rinpoche] in many different guises, and notably, the forms of Ekajati, Rahula, and Dorje Lekpa appeared. Then both gods and men from Tsering Jong invited him to Tsering Jong, and [shortly after], he met the inviting party of aristocratic officials, such as the attendants of Drigung [lama’s residence]. At Lhalung Khuk in Derge, to create belief in the minds of the queen and prince of Derge, as well as the representatives of Shechen Monastery and Dzogchen Monastery, Do Drubchen himself presented a test to the Lord Yeshe Dorje to see if he was able to recognize the accoutrements of his previous life. He identified each and every one without a mistake, and everyone became elated on account of his recollection. The welcoming party, the Lord [Yeshe Dorje], his sister, his parents, and the entourage all traveled to central Tibet. As he, in particular, had teacher-student connections throughout many lives with Drigungpa, Yeshe Dorje received an extensive enthronement ceremony at Yangri Gang. [ 23 ] At Lhatse Potrang, [ 24 ] Rahula appeared before him, displaying his form. In accordance with the promises of his previous birth, he was encouraged to study at Tsang Tekchok Ling. [ 25 ] However, due to the power of other people, this was disregarded, and he stayed at Drigung Til Monastery, [ 26 ] Podrang Dzongsar, [ 27 ] and other [Drigung establishments]. When Zhabdrung Rinpoche was teaching the instructions for the Six Yogas of Naropa, Yeshe Dorje saw Milarepa (1040–1123) [ 28 ] on the throne, and he listened to the teachings. The Throne Holder of Nyi Dzong, Kham, [ 29 ] gave extensive and detailed explanations on Drigung’s Two Teachings, One Intention . [ 30 ] He comprehended all of these like he had a photographic memory and explained them to others during the night. When he had turned ten years old, he stayed there for three years. For a long while he served at the lotus feet of a number of excellent beings, such as Zhabdrung Rinpoche, Gyelse Rinpoche (1793–1826), [ 31 ] Tsurpu Gyeltsab (1821–1876), the Throne Holder of Nyi Dzong, Tsogyel Tulku of Pelri, Longchen Rolpa Tsel, and Gyelse of Zurkhar Tekchok Ling. [ 32 ] He received the maturing empowerments and studied the liberating instructions of several religious approaches as found in the sutras, tantras, oral lineages, treasure lineages, pure vision teachings, and the practices as explained in the textual commentaries. As a result of this, he reached the highest degree [of understanding]. As Yeshe Dorje went on pilgrimage to a mountainous retreat, Padmasambhava appeared and blessed him in the meditation hut. Thereafter he went to the monastic seat of Tsering Jong and met with the queen mother and the omniscient one, Wonpo [Gyelse Rinpoche], along with countless disciples that congregated there. Next, he went to the Crystal Cave, where light rays emanated from the heart-center of the regent statue of Guru [Rinpoche] and dissolved into him. Once again, as he was traveling to Kham, his father Tanglha came in a dream and encouraged him by saying, “Son, do not be disheartened about going to Kham. Go and receive all the instructions from your karmically connected lama.” When he arrived at a place called Darlung Nyak in Do Me, [ 33 ] there were signs of welcoming by the local deity Nyenpo Yutse, [ 34 ] such as rainbow lights in the sky and sounds of music. There he reunited with his father in the presence of Do Drubwang. He stayed there for three years, completely filling his mind with maturing empowerments and liberating instructions that are vast like the ocean. The common and uncommon profound teachings that he received from his lama included an extensive, detailed commentary on the Treasury of Qualities , Gampopa’s Jewel Ornament of Liberation , the instructional manual Unexcelled Primordial Wisdom ( Yeshe Lama ), practices for the channels and winds, and Seventeen Tantras of [Dzogchen]. In the year when he turned sixteen years old, Do Drubwang sent him once again to central Tibet, as he had five reasons for doing so. While traveling by boat through the rocky environs of the Drichu River, Drupai Wangchuk of Ranyak aimed a gun loaded with copper bullets at Yeshe Dorje’s heart—He fired. Not only was Yeshe Dorje not harmed, but an extraordinary realization was born within him. Obstacles were dispersed, and [signs occurred], such as the body of Hayagriva emerging on a stone. He also received the power over life, [ 35 ] fulfilling the first of five reasons. Eventually, he arrived at Drigung Til Monastery. Then he went to Samye and offered a hundred thousand mandalas in front of the Great Enlightened One [36 ] [statue]. Consequently, the primordial wisdom dakini actually appeared and led him to the Vairocana [statue] in the uppermost room. Vairocana, becoming alive, bestowed upon him seven crystal scrolls and other items through which he received empowerment along with prophecies, fulfilling the second of five reasons. Yeshe Dorje practiced the approach and accomplishment [stages of meditation] for the practice of the Guru at the Tsogyel’s upper secret cave in Chimpu. For this reason, he had visions of the various forms of the Guru as the light from their hearts filled the sacred dwelling. However, what is more pertinent is that at dawn for seven days, he traveled to the Heaps of Joy [ Realm ] by his powers of manifestation and discovered extensive and profound accomplishments, fulfilling the third of five reasons. For three days at Samye Kardzo Ling, [ 37 ] he stayed at the root of the life-force tree [ 38 ] of Pehar, three days beside the [protector’s] mask, and one day at the door of Dzamling Sokdu. [ 39 ] The following morning the dharma protector came, opened the door, and invited him inside. Immediately upon entering, the door closed shut, and a multitude of restless provocations of gods and demons appeared, and he overwhelmed them with his splendorous gaze. [ 40 ] The following morning, when all these challenging magical displays ceased, the dharma protector once again opened the door and escorted him out with incense and music. The dharma protector offered him his own soul-stone [ 41 ] placed on silk and pledged his servitude, fulfilling the fourth of five great reasons. Next he went to the Crystal Cave, and the regent statue of [Guru Rinpoche] opened his eyes and smiled. That night the great Chetsun (12th c.) [ 42 ] and Namkha Jigme Trulzhik Wangdrak Gyatso [ 43 ] showed themselves to him and gave him oral instructions. Since he [went on pilgrimage] and made connections at Chakzam Chuwori Monastery, [ 44 ] he had a vision of Tangtong Gyelpo (1361–1485) [ 45 ] who gave him prophesized commands. The following morning he extracted a treasure, a reddish-gold regent statue of the Guru that liberates upon seeing, fulfilling the fifth of five reasons. Then Yeshe Dorje returned to Drigung Til Monastery where he received teachings from Jigme Lingpa’s Gyelse Rinpoche, such as the empowerment of the Sutra of the Assembly [ 46 ] from the lineage of the previous omniscient one [Jigme Lingpa]. He returned to Kham once again, and on the way, he actually saw Lhanyen Tang Lha (his father) and Tang Lha’s ancestors, wife, and children. Upon reaching the age of seventeen, he returned to Do Drubwang, who bestowed upon him the instructions of the channels and winds, all the commentaries of the Guhyagarbhatantra from the lineage of the previous omniscient one [Jigme Lingpa], along with supportive oral transmissions, and entrustments. In accordance with Do Drub’s command, at Katok Monastery, he served at the feet of a number of great beings of Kham, including the great lord of the proponents of the five sciences, Getse Mahapandita [Gyurme Tsewang Chokdrub] (1761–1829), [ 47 ] the lord of adepts, Zhingkyong, [ 48 ] and Gyarong Namkha Tsewang. [ 49 ] He studied, contemplated, and meditated upon an unfathomable amount of doctrinal systems of sutra and mantra, causing him to perfect his skill of wisdom. He also received the Nyingma tantras from Kilung Lama Jigme Ngotsar. [ 50 ] It was at that time that completely comprehended the Vimalamitra’s (8th c.) [ 51 ] tantric commentary on the appearance of clear light. [ 52 ] Next as he traveled to upper Ma, [ 53 ] the leader of the thirteen deities of the [mountain] peaks, White-Silver Tārā, [ 54 ] extended him an invitation. As the time of the auspicious interdependent connections had befallen him, a cycle of the Lotus King’s teaching [ 55 ] came upon him in a pure vision. In his revelation, he saw the Noble One Gesar wearing a mi muk [ 56 ] bard’s hat and singing a song of brilliantly overwhelming the eight classes. On the tenth day of the fifth month of the Earth Rabbit Year (1819), he began wearing white clothes and his hair in braids. Whatever things he possessed—supplies for the encampment, accoutrements for offerings, a horse, a mule, clothes, and food—he offered them all without exception to Drigung Lama, displaying his abandonment of all things. That night in a state of brilliance, the king of the doctrine, Longchenpa, gave him the instructional teachings of the great Yangtik [practice cycle], and he integrated the instructions. Furthermore, a number of his special deities and the primordial wisdom dakini took care of him. By virtue of this, he perfectly completed the qualities of knowledge, love, and capability and was able to master the four enlightened activities. He paid respects to excellent ones from various orders, particularly the knowledge-holder Jikdrel Lingpa’s supreme heart son Jikme Trinle Ozer, also known as the custodian of the teachings Jangchub Dorje and the lord of the family. He thoroughly filled his excellent vase-like mind with the exegetical lineage of the Great Perfection—the natural essence of the teachings of the victors of the three times—and the nectar of the pith instructions of the aural lineage all in their entirety. Great blessings of the wisdom mind diffused into him, and he progressed into a high state of accomplishment, becoming realized and liberated simultaneously. Do Drubchen then bestowed the seals of entrustment, recited prayers, and made prophecies. Yeshe Dorje went to the Great Compassionate One in Trokyab, Gyelrong [ 57 ] where the statue uttered the six-syllable mantra three times. He made aspiration prayers and supplications. Everyone heard that he received help through making these prayers. He then traveled north to the Amye Mu Mountain in Linggya, [ 58 ] where he opened the door of the sacred site, which contained a thousand naturally-arisen buddhas. When he was in the vicinity of Jamo Plain in Rebkong, [ 59 ] he contracted smallpox, and he roamed all pure realms in his state of lucidity. Later he went to the Glorious Copper-Colored Mountain, where he completely received the four empowerments from Guru [Rinpoche]. He performed limitless benefit for sentient beings, such as annihilating evil gods and demons. On the thirteenth day of the month of miracles in the Iron Snake Year (1821), Lama Do Drubchen gave his final testament in full. Yeshe Dorje then journeyed to the eight sacred sites of the accomplished ones in Rebkong. At the Jang Yama Tashi Khyil, [ 60 ] he taught the preliminary practices of the Heart Essence of the Vast Expanse [ 61 ] to a group of about fifty people. Then for a while he stayed at the newly established hermitage at Linggya. There he gave empowerments and oral transmissions for teachings, such as the Heart Essence of the Vast Expanse and The Eight Pronouncements , as well as individual and suitable instructional advice and direct introduction [to the nature of mind] to monastics and practitioners of mantra of the area. Hundreds of mantra practitioners escorted him to Golok, Yarlung Pemako, [ 62 ] Derge, Rudam, and Dzato. [ 63 ] They were cared for by the connection of seeing, hearing, remembering, and being in physical contact with him. Since Yeshe Dorje attained freedom from appearances and mental perceptions, he enacted the conduct like that of the [the great hunter], glorious Shavaripa, through performing limitless miracles such as killing animals and reviving them, giving disciples no other option but to become faithful. In front of the Great Compassionate One in Trokyab, he practiced the Natural Liberation of Suffering , [ 64 ] and as a result, the statue laughed, and the nectar boiled. In the four areas of Golok, he gave instructions of the preliminary practices of the channels and winds to a group of about a hundred people, including Pema Senge, and the signs of warmth manifested. According to the prophecy of the dakinis, in the Water Sheep Year (1823), he opened the doors of the auspicious interdependent connections. In remote and pleasing locations, he held tantric feasts resulting in the manifestation of excellent signs shared by all. These included all the leaders of the entourage undergoing the thrilling experience of the dawning of suchness, swirls of rainbow light appearing around the maṇḍala, and people giving up on sleep as their bodies were in a carefree state. Since he perfected auspicious interdependent connections, the dakinis enthroned him with the title Lord of Adepts. Once again, Yeshe Dorje traveled to Dzirka, Golok, upper and lower Tsang, and Yukhok, as it was time to teach his disciples. By connecting with people of superior and inferior capacities, he made the gatherings more meaningful. He gave ripening instructions of the Heart Essence of the Vast Expanse to those of superior faculties led by Sengtsang Lama Tengye. [ 65 ] Then he stayed in the Drongdzong Hermitage in Trokyab for a while. Again he journeyed to Derge, Dzogchen Monastery, Shri Simha [College], [ 66 ] Shechen Monastery, and Chaktsa. [ 67 ] Yeshe Dorje made dharmic connections and gave introductions of the view to fortunate ones, such as the direct disciples of the Omniscient One [Jigme Lingpa]. Then he met Jigme Gyelwai Nyugu (1765–1842) [ 68 ] and Getrul Rinpoche as they came to Dza Darthang. [ 69 ] They mutually gave each other empowerments and so forth, resulting in the single integration of their enlightened minds. Through engaging in the approach and accomplishment practices at places, such as the sacred site of Pema Bum, he liberated any physical obstacles he had. The Lord Yeshe Dorje took care of the majority of humans and non-humans of the eighteen kingdoms of Gyelrong. He also looked after Rebkong, Golok, and Minyak Rabgang, as well as the king of Somang and Trokyab [King] Miwang Tsewang Namkha, in particular. [ 70 ] He accepted them as his disciples and gave them empowerments, instructions, and advice. Numerous people gained instant liberation through his supporting acts of compassion, such as seeing his face, hearing his voice, being touched by his hand, and even being scolded or physically reprimanded. Yeshe Dorje accomplished unfathomable benefit for beings through acts such as establishing even the unruly in the doctrine through his myriad miraculous powers and binding the evil gods and demons into oaths. In the Fire Tiger Year (1866) of the fourteenth calendrical cycle, he passed away accompanied by several wondrous displays such as sounds and light. The Lord Do Khyentse Yeshe Dorje’s sister was Losel Drolma (1802–1861). [ 71 ] Her father was Chokor Sonam Pen, [ 72 ] and her mother was Tsewang Men. She was born on the tenth day of the Resultant month (the 10th month) [ 73 ] of the Water Dog Year (1802) of the thirteenth calendrical cycle. In the early morning of her birth, a great resounding of [Tārā’s] ten-syllable mantra was clearly heard, and many amazing signs manifested, such as a green light pervading the entire house. By relying upon her root lama, Do Drubwang, and his teachings and advice, her mind-stream was liberated. She received all the instructions of the Exceedingly Secret Enlightened Heart Essence [ 74 ] from the Lord Yeshe Dorje, most notably. She achieved accomplishment by engaging in these practices, and she saw the faces of the primordial wisdom dakini and a number of her personal deities. The dharma protectors and the hosts of haughty ones obeyed her in servitude, and she became renowned for being the emanation of the mother Tare and Vajravarahi. Every so often, she would appear in a cross-legged position in the air, and by reciting pat, she would teleport to a new place and later reappear in a corporal form. She mastered miraculous powers such as these. She was a holder of the treasures and a custodian of The Enlightened Heart Essence’s teachings and passed away at the age of fifty-nine. The noble daughter of the supreme Refuge Lord Yeshe Dorje was Khaying Drolma (1823–1854), [ 75 ] born in the Water Sheep Year (1823) of the fourteenth calendrical cycle. She received teachings and instructions from her father through which a special realization developed in her. She was bequeathed to the King of Trokyab, Tsewang Namkha, [ 76 ] as his queen. She passed away at the age of thirty-two on account of [an illness caused by] bad food. Her body shrank to about the size of one cubit, and through offering it to the fire [for cremation], many rainbow lights appeared, and tiny pearl-like relics were found. The noble son Sherab Mebar (1829–1842) [ 77 ] was the compassionate manifestation of Do Drubwang and also was blessed by Manjugosha. From the time he was small, he knew how to read and write his letters, as well as other things, without the need to learn them. He was naturally empowered with kindness, compassion, and bodhicitta, and he understood all phenomena through his teachers’ mere indications. From time to time, Manjushri and his consort revealed themselves to him. Sherab Mebar placed a barley grain under his tongue, and after a moment, a long sprout emerged with the A Ra Pa Ca [mantra of Manjushri] visibly apparent on its side of the stem. A few fortunate ones perceived the flames of [Manjushri’s] blazing golden sword but could not see the body [of Manjushri]. On the account of considerably unusual things such as that, in addition to a polluted samaya, he was born in the Earth Ox Year (1829) but passed away in the Water Tiger Year (1842). His body shrank to no more than a cubit in height. Gyelse Rigpai Reltri was born in the Iron Tiger Year (1830) of the fourteenth calendrical cycle. He was the reincarnation of Jigme Lingpa’s son, Jigme Nyinche Wangpo. At the time of his birth a ruddy-gold sword the size of a cubit fell into the hands of the Lord of Refuge Yeshe Dorje, who named him after it. He attended many great and excellent beings, such as his Lord Father Yeshe Dorje, Dzogchen Khenpo Pema Vajra (1807–1884), [ 78 ] Paltrul Rinpoche (1808–1887), [ 79 ] and the Forth Dzogchen Tulku [Mingyur Namkhai Dorje] (1793–1870). [ 80 ] He received the general teachings of the sutras and tantras as well as the oral, treasure, and pure vision teachings. Most notably, he received in their entirety the empowerments, instructions, transmissions, supportive teachings, and entrustment of The Exceedingly Secret Enlightened Heart Essence , the wisdom-mind treasure of the great Vajra Holder, his Lord Father Do Khyentse Yeshe Dorje. On account of practicing those single-pointedly, he realized without any delusion the essential meaning. He did not accept a group of many lamas or disciples and lived in a hidden way. However, he did accept a few with high acumen and who possessed the fortunate karma. On the fifteenth day of the Victorious month when he was sixty-six years of age, it is said Vairocana came forth as he peacefully died accompanied with sounds and lights. When his body was cremated, it reduced in size to about the size of one cubit. At that time a few wondrous signs occurred—the three levels of existence [the sky, earth, and subterranean levels] were filled with visuals like images of endless knots—a dazzling and colorful form of a dragon of white and rainbow clouds circling above, and lights in the shapes of spokes, vertical beams, spheres, and squares. Azalea flowers also blossomed simultaneously. The son of Lord Rigpai Reltri and Ragza Rigche Wangmo [ 81 ] was Khamsum Zilnon Gyepa Dorje (1890–1939). [ 82 ] He was born on the fourth day of the Saga month in the Iron Tiger Year (1890) of the fifteenth calendrical cycle. Drubwang Do Khyentse’s prophecy foretold: “Light rays will emanate from the tip of the sword of skillful means [and enter] into the golden lair of a knowledgeable earth-snake, giving birth to a person who will press down the necks of eighty tigers.” In accordance with the prophecy, just after his birth, Rudam Gemang Tulku, Tubwang Tenpai Nyima (1857?–1925) [ 83 ] recognized him as the reincarnation of Do Rinpoche Drime Drakpa (1846–1886), [ 84 ] made long-life prayers, and crowned him with his name. At the age of five, he learned to read and write simply by some gesturing from his tutor. He completely received all the empowerments, oral transmissions, instructions, entrustments, and aspirational prayers of his father’s Enlightened Heart Essence cycle of teachings [lineage] and was enthroned as a regent. When he was nine years old, he traveled to Dodrub Monastery. [ 85 ] He attended Dodrub Tenpai Nyima, the Fifth Dzogchen Rinpoche [Tubten Chokyi Dorje] (1872–1935), [ 86 ] Ju Mipham (1846–1912), [ 87 ] Minyak Tsokshul Norbu Tenzin, [ 88 ] Khenchen Ratnakirti, [ 89 ] and the Second Gemang [Tenpai Nyima]. He received and trained in many systems of teachings contained in the vehicle of characteristics, such as the texts of the Middle Way ( Madhyamaka ), Perfection of Wisdom ( Prajnaparamita ), Monastic Conduct ( Vinaya ), and The Treasury of Abhidharma ( Abhidharmakosha ). He additionally trained in the mantra [vehicle] of the oral, treasure, and pure vision teachings, such as the Seventeen Dzogchen Tantras and the Seven Treasuries. As a result, he was replete with the skills of supreme knowledge. He also received the uncommon cycles of the Dzogchen aural lineage from Drukpa Drodul Pawo Dorje (1842–1924). [ 90 ] Drubchok Zhechenpa, Kugo Tenpa Gyeltsen, [ 91 ] abruptly introduced him to the [nature of] mind utilizing examples, meaning, and symbols. By engaging in the practice of The Garland of Fiery Meteors of the Wrathful Guru [ 92 ] in the golden-boulder cave, a practice cave in Minyak, he had a vision of the Guru. Then he bound into servitude the goddess Chandali , the guardian of The Exceedingly Secret Enlightened Heart Essence. Then Manjushri emanated as a person dressed in white and entrusted implements, an arrow, and a piwam lute. But in particular, the wisdom body of Do Khyentse Yeshe Dorje cared for him and showered the blessings of his wisdom mind upon him. Due to that, all apparent existence manifested as symbols and texts, and he realized the scriptures as instructional advice. Everything he did during his life spontaneously accomplished the benefit of others. Up to and including his eighteenth year, he looked after his disciples in the eighteen kingdoms of Gyelrong and in the land of eastern Minyak. When he was twenty years old, he journeyed north and in Dranak Khasum, upper and lower Golok, Rongpo in Rebkong, upper and lower Trokho, [ 93 ] caring for the majority of monastics and laypeople of a variety of capacities and established them in [path of] maturating empowerments and liberating instructions. He then constructed the Tri Dargye Jamchen Chokhor Ling Monastery in Mekhok. [ 94 ] He passed away at the age of fifty on the thirteenth day of the second month. When his body was being cremated, the sky was filled with rainbow clouds, and his body produced an unimaginable amount of tiny pearl-like relics. Tsedzin Wangmo (1894–1953), [ 95 ] who shared the same parents with Lord Khamsum Zilnon Gyepa Dorje, was born in the Wood Horse Year (1894) of the fifteenth calendrical cycle. She learned to read and write from Do Rinpoche’s tutor, Osel Nyima. [ 96 ] She learned the science of medicine from Ju Mipham’s disciple, Troru Jampel. [ 97 ] She received lessons on poetry and grammar from Adzom Drukpa Rinpoche and the cycles of teachings of the “red” practical instructions of the aural lineage of the father and heir, [Longchenpa and Jigme Lingpa]. She was very generous, continuously giving alms to beggars. Most notably, out of her love, she gave the destitute whatever medicine they wanted while not accepting any money in return. All people near and far respected her as a mother. She passed away on the twenty-fifth day of the Water Snake Year (1953) of the sixteenth calendrical cycle. The warmth of her body did not diminish for seven days, and when her body was being cremated, the sky was utterly clear. Her body left behind five kinds of large pearl-like relics. Gyelse Rigpai Reltri and [Sonam Wangmo], [ 98 ] the queen of [Tsegon Rigdzin] King of Somang, [ 99 ] had a son who was the reincarnation of Khaying Drolma, daughter [of Do Khyentse Yeshe Dorje]. Somang Choktrul (1855–c.1935) was born in the Wood Rabbit Year (1855) of the fourteenth calendrical cycle. He ruled the throne after the king's death and quelled illnesses, famine, and conflict in the region of Trochu. [ 100 ] The might of the ministers, people, and political dominion grew immensely. He attended to lamas, such as his Lord-Father Rigpai Reltri and Do Rinpoche Drime Drakpa. He was renowned as a pundit in the fields of science, and his son was called Trungsar, [ 101 ] who did not leave behind any descendants. At [Do] Gar, [ 102 ] Do Rinpoche Khamsum Zilnon Gyepa Dorje took ordination, and the familial lineage was broken. [Before this], when Do Khyentse was passing into the pure realms, Do Rinpoche Drime Drakpa, Abu Tulku, and other heirs asked him, “Where will the emanation be?” Do Khyentse responded, “Many emanations of mine will come forth, but you will not find them by searching. They will return since they know their own home.” The monks and lamas of Kyilung Monastery [ 103 ] came and asked him again. He answered as he had done before, and they returned to their own monastery. Later, at Gartok, Do Rinpoche Gyepa Dorje’s younger brother, both sharing the same mother, was recognized as the emanation Rangjung Dorje. He was born in the Earth Monkey Year (1908) of the fifteenth calendrical cycle. Do Rinpoche taught him to read, and from Drok Khen and Khen O [ 104 ] of Pelyul Darthang Monastery, [ 105 ] he learned calligraphy and the majority of the textual traditions of Indian and Tibetan scholars, such as An Introduction to the Bodhisattva’s Way of Life ( Bodhicaryavatara ), Treasury of Precious Qualities , and Wish-Fulfilling Treasury . Although he was innately intelligent, he always remained humble and did not harbor any conceit. He received many profound teachings from tantras, pith instructions, and oral transmissions from several great beings, such as Adzom Drukpa, Gyelse Gyurme Dorje (b. 1895), [ 106 ] the famed Dzogchen abbot and vajra-holder Tubten, and other lamas and emanations of Dzogchen Monastery. He particularly received the empowerments, oral transmissions, and instructions for The Heart Essence and The Enlightened Heart Essence from his elder brother. Realization manifested within him through secretly engaging in those practices. He went to Tsering Jong, the residence of the Omniscient One [Jigme Lingpa], where he bestowed the empowerments and oral transmissions for The Words of My Perfect Teacher and two sections of The Heart Essence to the disciples of that area. Apart from this, he never gave empowerments or the like to anyone else. He passed away on the twenty-second day of the second month at the age of thirty-nine, his body shrinking to the size of a cubit. Having promised at Kyilung Monastery, he [Do Khyentse] returned as the emanation of the great lord of adepts, Amdo Zenkar [ 107 ] and established all beings of all capacities of that area onto the path of liberation. He recollected his previous life, including how he built the monastery. He also gave many teachings [during his life]. He passed into the space of peace, having lived a full life. That Lord’s reincarnated emanation was [the Third Alak Zenkar] Tubten Lungrik Mawai Nyima (b. 1943). [ 108 ] He was born in the Water Sheep Year (1943) to his father Nyima Ozer and mother Rinchen Lhamo of Gyelrong. [ 109 ] He learned to read simply by some gesturing from his tutor Pelri Orgyen. When he was twelve years old, he went to Rudam Dzogchen Monastery. He received and comprehended the teachings from Dzog Trul [Jikdrel Jangchub Dorje] (1935–1959), [ 110 ] Khen Tubnyen (1883–1959), [ 111 ] Jamyang Khyentse Tulku Jamyang Gawai Lodro (1893–1959), [ 112 ] and his tutor Khen. [ 113 ] He additionally learned poetry from Khen Ngak Nor [ 114 ] and An Introduction to the Bodhisattva’s Way of Life from Khen Pema Tsewang (1902–1959). [ 115 ] They only needed to simply teach him through gesturing, [as he already understood]. He served at the feet of a number of excellent ones at Dodrub Monastery, such as the two supreme emanations of Do Drubwang, [developing] an extensive capacity of knowledge concerning sutras, mantras, and the other fields of knowledge. These days he is the crown ornament of scholars in the Land of Snow. Many countries inside and outside [of Tibet] extend invitations and respect to him, as he is a source for their veneration. He lives for the glory of the teachings and beings. This he had assured. COLOPHON Some faithful people proclaimed The Biographies of the Lineage of the of the Do Family ought to be composed. Dasel Wangmo , a surviving descendant of the Do family, wrote this mere introductory text upon their behest. May virtue and excellence pervade. May it be auspicious! Mangalam! NOTES [1] 'jigs med gling pa, BDRC P314 [2] g.yo ru grwa'i dbus [3] bsam yas mchims phu, BDRC G3528 [4] klong chen rab 'byams pa dri med 'od zer, BDRC P1583 [5] mgo [6] mdo mkham rma rdza zal mo [7] lha gnyan thang lha [8] mda' bza' tshe dbang sman, BDRC P1PD76598 [9] The original Tibetan states that the year he was born is called rab 'dod. This corresponded to the thirteenth year of the calendrical cycle, the Earth Rabbit Year called myos ldan. However, this is not the name of the Iron Monkey Year, which matches to drag po. [10] Dak+ki pad+ma 'bum sde [11] bar bzhi rong [12] dbyings phyug mkha' 'gro [13] nyang ral nyi ma 'od zer, BDRC P364 [14] rdo grub chen 01 'jigs med 'phrin las 'od zer, BDRC P293 [15] shugs chen stag mgo ru phan bde 'gro don gling, BDRC G4952 [16] ru dam lha lung mdo [17] bsam yas, BDRC G287 [18] tshe ring ljongs, BDRC G351 [19] chos lung gdong [20] kaH tog dgon, BDRC G17 [21] rdzogs chen dgon, BDRC G16 [22] zhe chen dgon, BDRC G20 [23] yang ri sgang [24] lha rtse'i pho brang [25] gtsang theg mchog gling, BDRC G00AG01698 [26] 'bri gung mthil dgon, BDRC G340 [27] pho brang rdzong gsar [28] mi la ras pa, BDRC P1853 [29] khams nyi rdzong khri pa [30] bri gung bstan gnyis dgongs gcig—Please contact us if you have any information concerning this text. [31] 'bri gung chung tshang 04 bstan 'dzin chos kyi rgyal mtshan, BDRC P2233 . He is the son of Jigme Lingpa. [32] zhabs drung rin po che; rgyal sras rin po che, BDRC P2233 ; mtshur phu'i rgyal tshab, BDRC P10583 ; nyi rdzong khri ba; dpal ri'i mtsho rgyal sprul sku; klong chen rol ba rtsal; zur mkhar theg chen gling pa'i rgyal sras [33] mdo smad dar lung nyag [34] gnyan po g.yu rtse [35] This is possibly referring to attaining the second level of a knowledge-holder. [36] byang chub chen po [37] bsam yas dkor mdzod [38] bla shing [39] 'dzam gling srog sdud [40] This is referring to the practice of severance (gcod). [41] bla rdo [42] lce btsun seng ge dbang phyug, BDRC P0RK1222 [43] nam mkha' 'jigs med 'khrul zhig dbang drag rgya mtsho [44] lcags zam chu bo ri, BDRC G3320 [45] thang stong rgyal po, BDRC P2778 [46] 'dus pa mdo [47] 'gyur med tshe dbang mchog grub, BDRC P2943 [48] grub pa'i dbang phyug zhing skyong; dri me zhing skyong 02 'jigs med rig 'dzin mgon po, BDRC P5992 . The translators have not been able to confirm this BDRC citation. However, it was sourced from the Treasury of Lives page of Do Khyentse Yeshe Dorje. Please contact us if you can confirm. [49] rgya rong nam mkha' tshe dbang [50] 'jigs med ngo mtshar rgya mtsho, BDRC P2881 . Date of birth is proposed to be around 1750/1760. [51] bi ma la mi tra, BDRC P5011 [52] 'od gsal snang ba [53] rma stod [54] dngul dkar sgrol ma [55] This is pertaining to the treasure cycle of Do Khyentse Yeshe Dorje. [56] Footnote 133 from FitzHerbert, S. G., & Ramble, C. 2021. An Early Tibetan Gesar sang Text. Archiv orientální, 84(3), 467–526. Retrieved from https://aror.orient.cas.cz/index.php/ArOr/article/view/189 . “Mi’u rus drug dgra-bla bsang. The “six little men” are proto-ancestors of the six ancient tribes of Tibet. For in-depth treatment of these clan names, see R. A. Stein, Les Tribus Anciennes. The Gesar epic likes to play on the theme of the six original tribes. Gesar and the Gling-bas belong to one of them: the ldong, specifically the smug po gdong (sic).” [57] rgyal rong khro skyabs thugs rje chen po [58] gling rgya'i a mye mu ri [59] reb skong 'ja' mo thang [60] g.ya' ma bkra shis 'khyil, BDRC G3703 [61] klong chen snying thig [62] yar lung pad+ma bkod, BDRC G3983 [63] rdza stod [64] sdug bsngal rang grol [65] seng tshang bla ma bstan rgyas [66] shrI sing+ha bshad grwa, BDRC G3219 [67] phyag tsha [68] 'jigs med rgyal ba'i myu gu, BDRC P695 [69] rdza dar thang [70] reb skong /_mgo log_mi nyag rab sgang /_so mang rgyal po/_yang sgos khro skyabs mi dbang tshe dbang nam mkha' [71] blo gsal sgron ma/sgrol ma, BDRC P1GS138134 . The text reads Losel Dronma; however, we have adjusted it to match with BDRC and with other texts on Tib Shelf. [72] chos skor bsod nams 'phan, BDRC P1PD76596 [73] smin zla [74] yang gsang thugs thig [75] mkha' dbyings sgrol ma, BDRC P1PD76599 [76] khro kyabs rgyal po tshe dbang nam mkha', BDRC P1PD76602 [77] rdo grub 'jigs med 'phrin las 'od zer 02 shes rab me 'bar, BDRC P1PD76603 [78] pad+ma badz+ra, BDRC P6744 [79] dpal sprul o rgyan 'jigs med chos kyi dbang po, BDRC P270 [80] rdzogs chen grub dbang 04 mi 'gyur nam mkha'i rdo rje, BDRC P1710 [81] rag bza' rig byed dbang mo, BDRC P1PD76607 [82] rdo grub 'jigs med 'phrin las 'od zer 04 khams gsum zil gnon dgyes pa rdo rje, BDRC P8431 [83] dge mang 02 bstan pa'i nyi ma, BDRC P3AG53 [84] rdo grub 'jigs med 'phrin las 'od zer 03 dri me grags pa, BDRC P8006 [85] rdo grub chen, BDRC G375 [86] rdzogs chen grub dbang 05 thub bstan chos kyi rdo rje, BDRC P701 [87] mi pham rgya mtsho, BDRC P252 [88] mi nyag tshogs shul nor bu bstan 'dzin [89] mkhen chen rat+na kirti [90] a 'dzom 'brug pa 01 'gro 'dul dpa' bo rdo rje, BDRC P6002 [91] grub mchog zhe chen pa sku rgod bstan pa'i rgyal mtshan [92] gu drag gnam clags me 'phreng [93] sbra nag kha gsum/_mgo log stod smad/_ reb skong rong bo/_ khro kho stod smad [94] rme khog tu khri dar rgyas byams chen chos 'khor gling gi dgon pa [95] tshe 'dzin dbang mo, BDRC P1PD76609 [96] 'od gsal nyi ma [97] khro ru 'jam dpal, BDRC P1PD76610 [98] bsod nams dbang mo, BDRC P1PD76617 [99] so mang rgyal po tshe mgon rig 'dzin, BDRC P1PD76613 [100] khro chu [101] 'khrung gsar [102] Around Zhaktra Mountain there is a place called Ma Khaka (rma kha ka). In that area is the place called Yu Tso (g.yu mtsho). There Do Khyentse Yeshe Dorje built the Do Gar Mountain Hermitage (mdo sgar ri khrod); however, it no longer exists. [103] skyi lung gsang sngags chos sde ling, BDRC G353 [104] 'brog mkhan and mkhen 'od [105] dpal yul dar thang dgon, BDRC G523 [106] a 'dzom rgyal sras 'gyur med rdo rje, BDRC P741 [107] a mdo gzan dkar ba chos kyi seng+ge; BDRC P3JM46 [108] a lags gzan dkar 03 thub bstan nyi ma, BDRC P2362 [109] nyi ma 'ozer, BDRC 8698 ; rgyal rong bar in chen lha mo, BDRC P8699 [110] rdzogs chen grub dbang 06 'jigs bral byang chub rdo rje, BDRC P750 [111] thub bstan snyan grags, BDRC P6958 [112] 'jam dbyangs mkhyen brtse chos kyi blo gro, BDRC P733 [113] yongs 'dzin mkhan [114] mkhan ngag nor [115] pad+ma tshe dbang rgya mtsho, BDRC P2JM378 Photo Credit: BDRC W1KG987 BIBLIOGRAPHY Dasal Wangmo (zla gsal dbang mo). 2007. mdo tshang gi brgyud pa'i rnam thar mdor bsdus . In gsung thor bu , 283–297. pe cin: mi rigs dbe skrun khang. BDRC W1GS60403 Abstract This text provides us with an insight into the life of Do Khyentse Yeshe Dorje by presenting a concise biography of the master in addition to those of his family. It, moreover, offers stories from the life of his half-sister and spiritual partner, Losal Drölma—an honored teacher in her own right and a figure on the fringe of the Yeshe Dorje tales told in temples. BDRC LINK W1GS60403 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 32:16 TRADITION Nyingma INCARNATION LINE Jigme Lingpa HISTORICAL PERIOD 18th Century 19th Century 20th Century NOTABLE FIGURES Do Khyentse Yeshe Dorje Losal Drölma Khaying Drölma Sherab Mebar Rigpe Raltri Ragza Rigche Wangmo Khamsum Zilnön Gyepa Dorje Drime Drakpa Tsedzin Wangmo Somang Choktrül Rangjung Dorje Amdo Zenkar Alak Zenkar, Tubten Nyima TRANSLATOR Tib Shelf INSTITUTIONS Shukchen Takgo Samye Tseringjong Katok Monastery Dzogchen Monastery Shechen Monastery Yangri Gang Lhatse Podrang Tsang Tekchok Ling Drigung Til Monastery Podrang Dzongsar Chakzam Chuwori Monastery Jang Yama Tashi Khyil Yarlung Pemako Śrī Siṃha College Tri Dargye Jamchen Chokhor Ling Monastery Palyul Dartang Monastery Dodrubchen Monastery Kyilung Monastery PEOPLE MENTIONED Jigme Lingpa Longchenpa Drimé Özer Lhanyen Tanglha Daza Tsewang Men Nyangral Nyima Özer The First Dodrubchen, Jigme Trinle Özer Gyalse Rinpoche, the Fourth Drigung Chungtsang, Tenzin Chökyi Gyaltsen Tsurpu Gyaltsab Tsogyal Tulku of Pelri Longchen Rölpa Tsal Gyalse of Zurkhar Tekchok Ling Chetsun Senge Wangchuk Namkha Jigme Trulshik Wangdrak Gyatso Tangtong Gyalpo Getse Mahāpaṇḍita, Gyurme Tsewang Chokdrub Zhingkyong Gyarong Namkha Tsewang Jigme Ngotsar Vimalamitra Shavaripa Sengtsang Lama Tengye Jigme Gyalwe Nyugu Chokor Sönam Pen King of Trokyab, Tsewang Namkha Khenpo Pema Vajra Paltrul Orgyen Jigme Chökyi Wangpo The Forth Dzogchen Tulku Mingyur Namkhe Dorje Ragza Rigche Wangmo The Second Gemang, Tubwang Tenpe Nyima The Fifth Dzogchen Rinpoche, Tubten Chökyi Dorje Mipam Gyatso Minyak Tsokshul Norbu Tenzin Khenchen Ratnakīrti The First Adzom Drukpa, Drodul Pawo Dorje Ösal Nyima Troru Jampel Sönam Wangmo Adzom Drukpa, Gyalse Gyurme Dorje Nyima Özer Rinchen Lhamo Palri Orgyen The Sixth Dzogchen Drubwang, Jikdral Jangchub Dorje Jamyang Khyentse Chökyi Lodrö Khen Ngak Nor Khen Pema Tsewang Gyatso AUTHOR Do Dasal Wangmo Abridged Biographies: The Lineage of the Do Family VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! Name * Email* Submit Tib Shelf is a not-for-profit organisation dedicated to translating, presenting and preserving primary source Tibetan texts across a vast array of genres and time periods. We make these literary treasures accessible to readers worldwide, offering a unique window into Tibet's rich history, culture and traditions. Tib Shelf has been accredited by the British Library with the International Standard Serial Number (ISSN): 2754–1495 CONTACT US | SHELVES@TIBSHELF.ORG © 2024 Tib Shelf. All rights reserved.

Devotion is the Highest Practice [1] ཐོ་རེངས་མལ་ནས་ལྡང་བའི་དུས། ། In the early morning, as you rise from bed, recite: དུས་གསུམ་སངས་རྒྱས་ཐམས་ཅད་ཀྱི་ངོ་བོ་དཔལ་ལྡན་རྩ་བའི་བླ་མ་རིན་པོ་ཆེ་མཁྱེན་ནོ། ། dü sum sang gyé tam ché kyi ngowo penden tsawé la ma rin po ché khyen no Glorious, precious root guru, essence of all the buddhas of the three times, please think of me! བདག་གི་རྒྱུད་བྱིན་གྱིས་བརླབ་ཏུ་གསོལ། ། dak gi gyü jin gyi lap tu söl Please bless my mindstream! ལུས་ལ་བདེ་བ་སྐྱེ་བར་བྱིན་གྱིས་རློབས། ། lü la dewa kyewar jin gyi lop Please bless me with bliss born in my body! ངག་ལ་ནུས་པ་འབར་བར་བྱིན་གྱིས་རློབས། ། ngak la nü pa barwar jin gyi lop Please bless my speech to blaze in its own command! [ 2 ] སེམས་ལ་རྟོགས་པ་འཆར་བར་བྱིན་གྱིས་རློབས། ། sem la tok pa charwar jin gyi lop Please bless me with the dawning of realizations in my mind! ཚེ་འདི་བློ་ཡིས་ཐོང་བར་བྱིན་གྱིས་རློབས། ། tsé di lo yi tongwar jin gyi lop Please bless me to give up thoughts of this life! ངེས་འབྱུང་བློ་སྣ་སྐྱེ་བར་བྱིན་གྱིས་རློབས། ། ngé jung lo na kyewar jin gyi lop Please bless me with an attitude of renunciation! བདག་འཛིན་འཁྲུལ་བ་འཇིག་པར་བྱིན་གྱིས་རློབས། ། dakdzin trülwa jik par jin gyi lop Please bless me to demolish the confusion of self-clinging! བྱང་ཆུབ་སེམས་མཆོག་སྐྱེ་བར་བྱིན་གྱིས་རློབས། ། jang chup sem chok kyewar jin gyi lop Please bless me with supreme awakened mind! COLOPHON ཞེས་བླ་མ་ལ་མོས་གུས་ཕུར་ཚུགས་སུ་བྱའོ། ། This was written in fervent devotion to the guru. NOTES [1] There seems to be a play on the word lama ( bla ma ), which means both guru and “highest.” In the title, “Devotion” is placed next to lama with no grammar particle clarifying the relation. Such juxtapositions usually indicate apposition. In between lama and practice/path ( lam khyer ), there is a genitive particle making “highest” the qualifier of “practice.” The short colophon arranges “devotion” and lama a little differently, where lama is given first in the accusative case, followed by devotion. In this arrangement, the meaning is clearly “devotion to the lama/guru.” [2] This line is rendered loosely, simply for stylistic reasons. The general meaning is unambiguous. A literal translation could be “Bless potency/power/mastery to blaze in my speech.” When we refer to someone with excellent skill in speech, we often say they have great “command.” Published: September 2022 BIBLIOGRAPHY mkhan po ngag dgaʼ. mos gus bla maʼi lam khyer . In gsung ʼbum ngag dbang dpal bzang , 1: 628–29. khreng tu’u. BDRC MW22946_6A9C9F . Abstract In this succinct text, a practice a devotee resounds in the early morning, Khenpo Ngawang Palzang strikes a central point of Buddhist tantra and rings the ever-sounding bell in the belfry of devotion. BDRC LINK MW22946 _6A9C9F DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 00:27 TRADITION Nyingma INCARNATION LINE None HISTORICAL PERIOD 19th Century 20th Century TEACHERS Lodrö Gyatso The First Drukpa Kuchen, Chöying Rölpe Dorje Nyoshul Lungtok Tenpe Gyaltsen Khenchen Gyaltsen Özer Nyoshul Lungtok Tenpe Nyima Sönam Palden Kunzang Palden The Fifth Dzogchen Drubwang, Tubten Chökyi Dorje The Fifth Shechen Rabjam, Pema Tegchok Tenpe Gyaltsen Sönam Chöpel The Third Mura, Pema Dechen Zangpo Tsultrim Norbu Dorzin Namdröl Mipam Gyatso TRANSLATOR Dr. Joseph McClellan INSTITUTIONS Palyul Monastery Katok Monastery Dzogchen Monastery STUDENTS Tulku Könchok Drakpa Adzom Gyalse Gyurme Dorje Khenpo Nuden Legshe Jorden Lama Drönma Tsering Khenchen Gyaltsen Özer Tsultrim Yönten Gyatso Chatral Sangye Dorje The Fourth Chagtsa, Kunzang Pema Trinle The Fourth Drutob Namkha Gyatso, Zhepe Dorje Khenchen Tsewang Rigzin The Second Dzongsar Khyentse, Jamyang Chökyi Lodrö Botrul Dongak Tenpe Nyima Jampal Drakpa Khen Dampa Pema Ribur Tulku Gyalten Ngawang Gyatso Tromge Arik Tulku Tenpe Nyima Nyagtö Khenpo Gedun Gyatso Lama Munsel Tsultrim Gyatso Gojo Khenchen Karma Tashi Gyara Khenchen Gönpo Orgyen Chemchok Yoru Gyalpo The Third Zhichen Vairo, Pema Gyaltsen Togden Lama Yönten Lakar Togden Polu Khenpo Dorje Khunu Rinpoche Tenzin Gyaltsen Nyoshul Khenpo Jamyang Dorje Lungtrul Shedrub Tenpe Nyima Khenpo Rinpoche Sönam Döndrub Khen Lodrö Khenpo Pema Samdrub The Second Palyul Chogtrul, Jampal Gyepe Dorje The Second Penor, Rigzin Palchen Dupa AUTHOR Khenpo Ngawang Palzang Devotion is the Highest Practice VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! 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 Biography of Gyalse Rigpe Raltri The playful display of the great being Jigme Nyinche Once again genuinely manifested in the human realm. Leading all the helpless students to the city of liberation The erudite lord, Rigpe Raltri . CONCERNING THE NAMES OF HIS SUCCESSIVE LIFETIMES As mentioned in Drigung Monastery’s Golden Garland of Monastic Seat Holders [ 1 ] The Great Brahmin of India, Saraha The Dhama King, Dharmaśoka The Vidyadhara Huṃkara [ 2 ] The King of Tibet’s divine son, Mutik Tsenpo [ 3 ] Kutön Tsöndru Yangdrung (1011–1075) [ 4 ] The Third Monastic Seat Holder, Chen Ngawa Chökyi Drakpa (1175–1255) [ 5 ] Gompa Rinchen Namgyal, elder brother of The Fifteenth Monastic Seat Holder, Kunga Rinchen (1475–1527) [ 6 ] The Sixteenth Monastic Seat Holder, Rinchen Puntsok (1509–1557) [ 7 ] The Twenty-Third Monastic Seat Holder, Urnyön Chökyi Drakpa, aka Rigzin Chödrak the son of Drigung Chögyal Puntsok (1595–1659) [ 8 ] The Twenty-Fifth Monastic Seat Holder, Döndrub Chögyal, aka Könchok Trinle Döndrub (1704–1754) [ 9 ] The Twenty-Seventh Monastic Seat Holder, Könchok Chökyi Nyima, aka Könchok Tenzin Chökyi Nyima (1755–1792) [ 10 ] Drigung Gyalse, aka Jigme Tenpe Nyima (1793–1826), the son of the Omniscient Jigme Lingpa (1730–1798) [ 11 ] Dechen Rigpe Raltri , the son of the Refuge Lord, [Do Khyentse Yeshe Dorje] (1800–1866) [ 12 ] Rigpe Raltri’s previous birth, Drigung Rinchen Puntsok, was the father of the Refuge Protector [Do Khyentse Yeshe Dorje’s] previous birth, Drigung Chögyal Puntsok. Based on this, one time, Rigpe Raltri was the father of the Refuge Protector. Rigpe Raltri as well as his previous births [the First Drigung Chungtsang], Urnyön Chökyi Drakpa, and [the Forth Drigung Chungtsang], Jigme Tenpe Nyima, were the sons of the Refuge Lord. Thus, Refuge Protector’s connection with Drigung and with Gyalse Rigpe Raltri is endowed with many essential auspicious connections. Later, it seems Raltri’s reincarnation was not recognized in Do Gar. [ 13 ] However, the third incarnation of Dzong-ngön Rinpoche, Jigme Chökyi Gocha (1912–1953) recognized the reincarnation of Rigpe Raltri . [ 14 ] The reincarnation’s name was Tubten Jigme Gawa also known as Könchok Dargye. [ 15 ] In the Iron Dragon year of 1940, the sixteenth sexagenary cycle, he was born in the Beza [family] in Amdo’s Bayul district, [ 16 ] [which is located in the Chabcha prefecture in the south of the Tso Ngönpo province]. [ 17 ] His father was Tutob and his mother was Bochok. [ 18 ] At twelve years of age, he received the novice vows from Mewa Khenchen Tsewang Rigzin (1883–1958) and was given the name Tubten Jigme Gawa. [ 19 ] He then received many empowerments and instructions from Khenchen Tsewang Rigzin and others. He received generalized and specific explanations of the sūtras and tantras along with the pith instructions of the Great Perfection (Dzogchen), especially from the supreme Khenchen Tsewang Rigzin’s heart son, Könchok Rinchen (b. 1922). [ 20 ] He studied and trained in these teachings to their completion. He then restored Dzong-ngön Jigme Chökyi Gocha’s monastic seat of Orgyen Sangchen Chökhor Ling [in 1984]. [ 21 ] He died in the Fire Dog year of the seventeenth sexagenary cycle, 2006. CONCERNING HIS BIRTH Dechen Rigpe Raltri was born in the place called Pema Rito located in Golok in the Iron Tiger year, 1830, of the fourteenth sexagenary cycle. [ 22 ] He was the younger son of the precious Refuge Protector [Do Khyentse Yeshe Dorje] and Akyong Bumo Dzompa Kyi. [ 23 ] His birth was accompanied by a multitude of wondrous signs. As soon as he was born, a sword made of red gold, the size of a cubit (18 inches), fell from the sky and landed in the Refuge Protector’s hand. Due to this suitable and auspicious interconnection, he was named Dechen Rigpai Reltri ("Sword of Blissful Awareness"). The top portion of the sword handle contains wondrous signs including the hand imprint of the Refuge Protector. This sword still exists in these present times. The 126th folio of the Refuge Protector’s Autobiography: The Speech of the Ḍākinī : [ 24 ] “According to the Lord Lama’s prophecy, a tulku (Sherab Mebar) was born as a new family heir in the Ox year. Another tulku (Rigpe Raltri) was born into our family in the Tiger year.” [ 25 ] Do Dasal Wangmo’s work, Abridged Biographies: The Lineage of the Do Family : [ 26 ] “The son, Dechen Rigpe Raltri, was born in the Iron Tiger year of the fourteenth sexagenary cycle. At that time, a red-gold sword the size of a cubit fell into the hand of the Refuge Lord, and he was named after it. He was the reincarnation of Rigzin Jigme Lingpa’s son, Jigme Nyinche.” When the Refuge Protector was staying at Drigung, Drigung Gyalse [Tenzin Chökyi Gyaltsen] (1793–1826) said: “In my next life, I will definitely come close to you.” [ 27 ] In accordance with what was said, Refuge Protector recognized Raltri as the reincarnation of Drigung Gyalse. The 111th folio of the Refuge Protector’s Autobiography: The Speech of the Ḍākinī : “Gyalse Rinpoche said, ‘At this time I thought there would be little to no need that we would be separated, but it wasn’t that way. The Lord Father, the Victor of the Doctrine, ended up giving me to Drigungpa, but that didn’t go very well.’ “ ‘In some past life as well as this one, concerning our lineage—a lineage of mantra-holders and knowledge-holders, if we were to maintain our Lord Father’s personal lineage and pay service to him, then it would become supreme. However, now that it is under the influence of others, there’s nothing we can do. Consequently, if we don’t pay service to the teachings and worldly actions in the precious Refuge Protector’s life then it will become the cause for our root guru’s intentions to be discredited. Otherwise, I don’t have the intention to stay in this place; but there is nothing I can do. Therefore, in the next life, I will certainly come to your side.’ ” Thus he made a completely pure prayer to never be separated in any lives, which created their connection. CONCERNING THE ACTIVITIES OF HIS LIFE Since there is no written biography specifically for him, I do not have the good fortune to write about all the facets of his activities here. His life story is briefly accounted in the Refuge Protector’s Autobiography: The Speech of the Ḍākinī , Do Dasal Wangmo’s Abridged Biographies: The Lineage of the Do Family , Dharmavajra’s biography The Excellent Wish-fulfilling Tree: The Biography of Dharmavarja, the Sovereign Dzogchen Yogin Who Appeared in the Eastern Land, [ 28 ] and others. If I would give a brief account based on these sources, it would be the following: From his first year to his second year, the Iron Tiger year until the Iron Rabbit year, [1830–1831], it is clear that he stayed in Pema Rito in Golok because the Refuge Protector’s camp and Ḍākkima [ Losal Drölma ] (1802–1861) were there. [ 29 ] From his third to fifth year, the Water Dragon year until the Wood Horse year, [1832–1834], he stayed at the Refuge Protector’s main seat of Mahā Kyilung Monastery because the Refuge Protector and especially Ḍākkima were staying at that monastery. [ 30 ] From his fifth year to his seventh year, the Wood Horse year until the Fire Monkey year, [1834–1836], it appears that he stayed primarily at Yikhok and the mountain hermitage of Chak Kyang Decha Gyalse because the Refuge Protector’s and Ḍākkima’s camp stayed in those places. [ 31 ] From his seventh to his eighth year, the Fire Monkey year until the Fire Bird year, [1836–1837], he definitely stayed at Minyak Zhagtra Mountain and La’utang Monastery because the Refuge Protector’s and Ḍākkima’s camp was at those monasteries. [ 32 ] From his ninth year to his thirteenth year, the Earth Dog year until the Water Dragon year, it is clear that he stayed in the Mahā Kyilung monastery because the Refuge Protector’s camp and Ḍākkima, in particular, were staying at that monastery. At the end of Raltri’s thirteenth year, his older brother and [Do Khyentse’s] son, Sherab Mebar, died [in 1842]. Consequently, having seen that Raltri had a significant demonic obstacle, that year the Refuge Protector exiled him from the camp. Thus, he resembled a beggar with a walking stick, and it is uncertain where he wandered. He eventually arrived at Dzogchen Monastery where he stayed and received empowerments, oral transmissions, and instructions for many teachings of the sūtras and tantras from Dzogchen Rinpoche Mingyur Namke Dorje (1793–1870), [ 33 ] Dza Patrul Orgyen Jigme Chökyi Wangpo (1808–1887), [ 34 ] Gyalse Zhenpen Taye (1800–1855/1869), [ 35 ] Khenchen Pema Vajra (1807–1884), [ 36 ] and so forth. He was very young while he was staying there and was given clothes, necessities, and care. There Raltri experienced many hardships including the monks repeatedly and terribly mistreating him and calling him, “Flat head!” At one time he became seriously ill and on the verge of death. The Dzogchen guru’s residence took care of him including performing healing ceremonies and giving him medicines. One night during that time Raltri dreamt that his Lord Father the precious Refuge Protector and Ḍākkima arrived. They gave him a skull cup full of nectar, and he drank it in its entirety. The very next day he was free from illness. The precious Refuge Protector saw with his clairvoyance that Raltri was free from the obstacle to his life, and he came to Dzogchen Monastery to check on him. Then they both went to Khenchen Pema Vajra and received many streams of instructions for the Guhyagarbhatantra . [ 37 ] Khenpo Pema Vajra thought, “It seems that I am knowledgeable since even the Refuge Protector is listening to my teaching.” As soon as that occurred, the Refuge Protector realized it and intensely rebuked him: “I’m not receiving teachings because you are a scholar, you copper ladle head! You have an excellent Guhyagarbhatantra lineage, and we are here to receive it for the benefit of my son.” Raltri then went back to the encampment and fully received from his father the cycle of The Heart Essence (Nyingtik) [ 38 ] in general as well as the empowerments, oral transmissions, and instructions for his father’s teachings in particular. He remained there to attend his Lord Father as much as he could. When he was eighteen years old in the Fire Sheep year of 1847, Raltri and the king of Gutang along with his entourage left Minyak La’utang Monastery and headed to Lhasa in central Tibet. [ 39 ] They visited the holy places of Lhasa, such as the Jowo Śākyamuni statue and the Jowo Mikyö Dorje Statue. They also made pilgrimages to [places of the] three supports [ 40 ] as well as Samye, Tseringjong, and Drigung. He made spiritual connections [by giving and receiving teachings] and other activities. Having successfully completed the pilgrimage for the benefit of the teachings and beings, they returned to the encampment. The 214th folio of the Refuge Protector’s Autobiography: The Speech of the Ḍākinī : “As soon as he completed all of his sessions of teachings and their activities, Raltri held the name of the family lineage and then went with the king of Yutang and his entourage to Lhasa. [ 41 ] Me (Do Khyentse) and my sister ( Losal Drölma ) went to Mt. Zhagtra to offer a feast and praises, then we returned to our place.” [ 42 ] After traveling to monastic centers such as Dzogchen Monastery, Raltri primarily went with the precious Refuge Protector to Golok, Derge, Dzachukha, Yikhok, Minyak, Gyalmo Tsawa Rong, [ 43 ] Rebkong in Amdo, and other destinations. They benefited the teachings and beings by wandering to mountain retreats, practicing severance ( chö ) in rugged terrains, accepting disciples, and so forth. It appears that Raltri stayed and attended his Lord Father, because in the Refuge Protector’s biography of the signs of accomplishment, The Secret Biography of Khyentse Heruka: A Compilation Describing the Displays of the Signs of Accomplishment , the first sign of attainment states: “Among the six mountain ranges of Dokham, the supreme sacred place is the mountain Gyalmo Rangi Gang. [ 44 ] In that area is the sacred place of the Great Glorious One ( Palchenpo ) called Gyalmo Mudo. [ 45 ] Drubwang Rinpoche Kyebu Yeshe Dorje and his son Raltri stayed there together; they slept in the same bed. “One night in the son’s dream he experienced a magnificent blue-black deity with a wrathful expression. It had many faces and brandished various implements; it was overwhelming to behold. ‘This is the Great Glorious One .’ he thought. ‘Although, its faces and implements are unable to be distinguished—how wonderfully strange.’ As soon as he thought that, he awoke. “The Lord Father Drubwang [Yeshe Dorje] asked him, ‘Ratri, what did you see?’ Raltri told him about his dream. “[The Lord Father Yeshe Dorje] reassured him, ‘Oh good. You had a vision of the Great Glorious One , who is the principle [deity] of Mudo.’ ” The Secret Biography of Khyentse Heruka: The Compilation of the Displays of the Signs of Accomplishment , the second sign of attainment: “Once again when we arrived at Yudra’s Cave, the meditation cave of Yudra Nyinpo (8th cent.) in Gyalmo Mudo, [ 46 ] the Lord Father [Yeshe Dorje] slept in the center of the cave, and I (Raltri) slept near the entrance. After some time, a frightful spirit appeared at the entrance of the cave. It rose above me and approached the Refuge Protector. “Raltri was slightly afraid, and he pulled his head under his blanket and laid down. The pair had a conversation about the words and meaning of the Great Perfection (Dzogchen). “After a while it became quiet. I peeked out from under the blanket, but the spirit had vanished without a trace. ‘Ratri, there’s no need to be scared.’ The Lord Father [Yeshe Dorje] said. ‘The local protector of Mudo came here to listen to the teachings.’ ” The Secret Biography of Khyentse Heruka: A Compilation Describing the Displays of the Signs of Accomplishment , the fourth sign of attainment: “Again, when we stayed in a camp in Mudo, the Refuge Protector said to the monks and entourage ‘Raltri and I are going to visit the sacred site. You all stay here at the camp.’ “When we went up for a little while, we reached a cliff so high that [even] a vulture couldn’t settle on it. [Standing] on the ledge Do Khyentse said, ‘Raltri, you stay here. Do not follow me, nor go anywhere,’ and disappeared without a trace. “I (Raltri) couldn’t move, let alone go to the frightening cliff’s edge of this red rock, so I diligently focused solely on my prayers. During this period, the sun was settling upon the mountain tops, and dusk was approaching. “Meanwhile Drubwang [Yeshe Dorje] arrived back at the encampment and had a drink. When he finished, he inquired, ‘Hasn’t Raltri come back?’ The monks answered, ‘He has not returned, sir.’ “I thought, ‘I suppose the Refuge Protector isn’t coming back. Now, I will definitely die by freezing, hunger, or by falling down this cliff!’ Thus I sadly decided to stay there. “Then I heard the Lord Father’s call, ‘Raltri, come here!’ Before me, a blue rainbow appeared like a stretched-out piece of woolen cloth. Feeling happy, I sat on the rainbow and came to the Refuge Lord without any trouble at all. “The Lord Father asked, ‘Why did you stay and not come until now?’ I told the story in detail and the Lord Father responded, ‘Oh, it is great that you were able to stay in that place.’ ” The Secret Biography of Khyentse Heruka: A Compilation Describing the Displays of the Signs of Accomplishment , the fifth sign of attainment: “One day when the Refuge Protector, the Vajra-Holder [Yeshe Dorje] was staying again at La’utang Monastery he said, ‘Raltri, let’s go take in the scenery.’ When we arrived at the foot of the monastery there appeared a splendid crystal house that was beautiful to behold. Arriving at its door, a beautiful goddess appeared and invited the pair inside. “The precious Refuge Protector [Yeshe Dorje] sat upon a throne where four goddesses offered him a drink. They offered me (Raltri) some white cheese-like food with an excellent and strong taste that was greater than any human food. While Drubwang [Yeshe Dorje] was eating he said, ‘Go to the roof and look around but don’t bring back whatever you see.’ “I immediately went to the top of the house and saw all kinds of things, which were like visual illusions. There were objects representational of the enlightened body, speech, and mind that were beyond comprehension. It took a little bit of time for me to look at them all. Then I came back downstairs and Drubwang [Yeshe Dorje] was sitting there about to leave, so I accompanied him, and we began to set off. The four goddesses escorted us to the door. [While] they turned to go back, one goddess gave me an iron kīla. When she returned to the crystal house everything vanished and we were [back] at the foot of the plain. “Do Khyentse Rinpoche said, ‘Don’t tell anyone about the gifts or food, about what you saw or heard, or about things like that. This kīla is for your own allotment, so keep it at your side.’ “Later when I felt hungry, I remembered the food I had before [in the crystal house]. I went out to the plain at the foot of the monastery, but there was nothing to be seen.” The Secret Biography of Khyentse Heruka: The Compilation of the Displays of the Signs of Accomplishment , the eighth sign of attainment: “Again when Drubwang [Yeshe Dorje] was staying at La’utang Monastery with his entourage, his sister ( Losal Drölma ) was teaching Dzogchen to the students at the Garnang hermitage. One time as soon as the sun arose, the Refuge Protector said, ‘Raltri, go get two horses and a white mule. The time has come for us to go.’ Thus he did accordingly, and they rode the horses out to the foot of the plain. “Do Khyentse [Yeshe Dorje] said, ‘Raltri, close your eyes!’ It was as if a wind had come about and lifted us away. After a while, Do Khyentse said, ‘Open your eyes!’ “When he opened his eyes, he realized that they had appeared at the Garnang Karza hermitage as [Yeshe Dorje’s] sister ( Losal Drölma ) had just finished the teaching. [ 47 ] They met the students as they were being dismissed and moving about, but nobody could see the pair. However, [Yeshe Dorje’s] sister saw them. Then all of the students could see them, and they came to prostrate on the ground. “When [Raltri] looked at the sun, it was similar to when they departed La’utang Monastery. Everyone was struck by the wonder of this.” The Secret Biography of Khyentse Heruka: The Compilation of the Displays of the Signs of Accomplishment , the ninth sign of attainment: “While [Yeshe Dorje’s] sister was staying at La’utang Monastery, Drubwang [Yeshe Dorje] was staying in Palri Monastery, [ 48 ] both accompanied by their entourages. One day when the sun had reached an arm's length past midday, Do Khyentse said, ‘Raltri, go right now and get a white mule [and two horses].’ He did as he was told, and they rode out to the foot of the plain. “Do Khyentse [Yeshe Dorje] said, ‘Raltri, close your eyes,’ and I did accordingly. It was like a wind lifted me up. A moment later Do Khyentse said, ‘Open your eyes and don’t make a sound.’ I realized that we had arrived at the lower plain by La’utang Monastery. When we arrived at the monastery, the people who were wandering about such as the monks did not see us. I took the saddles and packs off our two horses and mule, then went to an empty building. “Drubwang [Yeshe Dorje] went and sat on his throne. At that moment, his sister saw him. ‘Oh, the Refuge Protector has arrived!’ She announced and all the monks came to greet him. When I looked at the sun, it was around the place time as when we left Palri Monastery. Everyone was astonished.” The Secret Biography of Khyentse Heruka: The Compilation of the Displays of the Signs of Accomplishment , the tenth sign of accomplishment: “Again Drubwang [Yeshe Dorje] arrived at Zhagtra Karmo Mountain [in Minyak] with his entourage and set up a camp in front of the mountain. “One day, when the Lord Father was alone in his tent, I was sneaking about. I raised up a side of the tent to peek in, and in front of the Lord Father was a majestic and handsome white man dressed in a white robe with a white turban. I saw him offer the Lord Father silks of the five colors. I heard their many conversations and eventually, I went back down [to my area]. “A short time later I brought some tea for the Lord Father and asked, ‘Sir, just then, there was a white man with you. Who was that?’ “‘Oh, Raltri, those eyes of yours are mischievous. You look at everything that you shouldn’t, and you see everything that you shouldn’t. But now it is alright. This is good.’ Do Khyentse pulled out a meteoric kīla from the front pocket of his robe and said, ‘This was offered to me by the deity of Zhagtra. It is for your allotment, so keep it at your side.’ He then gave it to me. It was a miraculous liberating event.” When Raltri was thirty-seven years old in the Fire Tiger year of 1866, the precious Refuge Protector [Do Khyentse Yeshe Dorje] died in Dartsedo in Minyak. Then Do Drimé Drakpa (1846–1886), the assistant Özer Taye, Abu Yeshe Dorje, Gyalse Raltri, and others extensively conducted the funeral rites. [ 49 ] Most of the remaining items and tiny pearl relics ( ringsel ) were offered to the major monasteries from all directions to use as objects to support people’s faith. They proceeded to construct [memorials] including the Lord Father’s reliquary stūpa. After the passing of the Refuge Protector Yeshe Dorje, Raltri was the head of Do Gar. In the same manner of his father’s tradition, he stayed and performed the duties at the monastic seats such as Mahā Kyilung Monastery, La’utang Monastery, Garnang Karza Hermitage, and the supreme Gyalrong Kachok monastery to benefit the teachings and beings. [ 50 ] Some people said that after the Refuge Protector’s death, Raltri usually remained at the monastic seat of Minyak Kyernang Monastery. [ 51 ] It does appear that he lived at Kyernang Monastery, but it seems that his principal monastic seats were Garnang Kardza Hermitage and La’utang Monastery. [This is supported] because the 139th folio of the Gansu Nationalities Publishing House’s 1974 publication of The Biography of the Past and Future Lives of Gurong states: [ 52 ] “From the great monastery of Derge, he arrived at Rudam Orgyen Samten Chöling (Dzogchen Monastery). From there he traveled along with the supreme Khenpo Kalden (b. 1837(?)) to Karza Hermitage and then Gyalrong.” [ 53 ] Also the 140th folio: “Gyalse Raltri, along with everyone else, received many sacred teachings from the supreme Khenpo Kalden. Like a teacher and disciple who cannot bear to be apart, they went together to his homeland. The king of Gyarong Dzong Gak invited [Khenpo Kalden] to his place and in this way, where he bestowed a longevity empowerment to the king and his entourage.” [ 54 ] Thus, it clearly states at that time Raltri was living and maintaining the monastic seat of Kardza Hermitage. After the death of the Refuge Protector, it is certain that Raltri stayed for a long time at La’utang Monastery. Raltri told many prophecies to the tulkus and gurus of La’utang that this monastery needed to be moved to a new place. However, they were not able to move the monastery in a timely manner. Subsequently, once Raltri set up a tent nearby the monastery and he brought the monastery's three main supports [of the enlightened body, speech, and mind] to that tent. A couple of days after that, there was an earthquake, and the monastery was destroyed. Then in accordance with Raltri’s orders, they moved the monastery to a place with a large plain on the right side of the monastery. The remains of the destroyed ramparts and the rubble of the monastery even exist in these present times. Additionally, the gurus and monks of the monastery reported that Rāltri [later] passed away in that monastery. A stūpa made from earth and stone remains there, which is said to be the reliquary stūpa of Raltri. At the age of thirty-eight in the Fire Rabbit year of 1867, Reltri had acquired the various necessary provisions to build the Lord Father’s silver stūpa. That silver stupa was constructed at Rigzin Jigme Lingpa’s monastic seat of Tseringjong. Furthermore, the Refuge Protector’s great disciple Abu Yeshe Dorje built an extremely high reliquary at Kyernang Monastery in Minyak. It is said that the stupa was built so large to appear the size of a mountain. These days, the main temple of Kyernang Monastery was constructed at the [site] of the reliquary remains. Raltri, Abu [Yeshe Dorje], and others then stayed in one common camp. Needless to say, Raltri took to heart the great responsibility for constructing the stūpa. After the Refuge Protector’s passing, Abu stayed at Kyernang Monastery and maintained that monastic seat in particular. Even today, remnants remain of Abu’s house at Kyernang Monastery. At the age of forty-five in the Wood Dog year of 1874, Trozur Dharma Vajra became severely ill, [ 55 ] and the supreme Gyalse Raltri was invited to Minyak Senge Monastery. [ 56 ] There he performed the healing rites of such practices as Assembly of the Wrathful and Great Glorious One , The Thread-Crossing Ritual of Magön’s Army , and The Ḍākinī Who Invites or Dispels . [ 57 ] In that year, Trozur Dharma Vajra passed away. Hundreds of gurus and tulkus were invited including: Gyalse Raltri; Do Drimé Drakpa; Abu Yeshe Dorje; the throne holder of Lhagang; Awa Lama; Domlung Tulku; the throne holder of Palri; the throne holder of Kyernang; Champa Sang Ngak; Ala Dorje Gyaltsen; the throne holder of Chugmo; Kharpa Tulku; Bané Tulku; Dira Khenpo; the throne holder of Trakhar; Rashar Tulku; Garje Lama; Gyade Rabsal; Kugyab Khenpo; the throne holder of Gartar; La’utang Tulku; Chagtong Tulku; the throne holder of Chiluk; the throne holder of Kazhi; Gyade Ösal; A Tro Lama Lobzang; Kyernang Gyurme Lhundrub; Riku Tulku; Tongkor Tulku; Drapa Tulku; and Tsara Lama. [ 58 ] Gyalse Raltri, Tulku Songtsen, Tulku Rigden Dorje, and Bané Chogtrul performed the funeral rites for the guru. When offerings were being given to the gurus and tulkus of various regions, a set of one hundred and twenty-seven offerings were given to Raltri while sets of twenty-five offerings and sets of thirteen offerings were given to the other gurus and tulkus. Therefore, Gyalse Raltri was regarded to be ranked as one of the greatest gurus in the eastern direction of Minyak at that period of time. Raltri also offered silk, a woolen hat, a fox [pelt], bolts of fabric, and a horse for Dharma Vajra’s reliquary. The front of the 286th page of The Excellent Wish-fulfilling Tree: The Biography of Dharmavarja, the Sovereign Dzogchen Yogin Who Appeared in the Eastern Land composed by Dharma Vajra’s doctrine holder and attendant Ga Mipam Tenpe Gyaltsen states: [ 59 ] “Tulku Raltri came and engaged in the appropriate practice of Assembly of the Wrathful and Great Glorious One, The Thread-Crossing Ritual of Magön’s Army , and The Ḍākinī Who Invites or Dispels .” The frontside of the 340th folio states: “The master Tulku Raltri and tens of students practiced The Peaceful and Wrathful Deities: Purifying the Lower Realms . [ 60 ] The master Tulku Songtsen and tens of students practiced The Peaceful and Wrathful Deities: The Naturally Free Wisdom Mind . [ 61 ] The master Tulku Rigden Dorje and tens of students practiced The Molten Kīla . [ 62 ] The master Bané Tulku and tens of students individually performed The Great Compassionate One: The Natural Release of Suffering . [ 63 ] Through these [practices] they individually performed the fire offerings.” The back of the 346th folio states: “In total, one hundred and twenty-seven items were offered to Tulku Reltri including: silk, a statue, a text of The Root Stanzas of the Middle Way: Wisdom ( prajñā-nāma-mūlamadhyamakakārikā ), a ritual mirror, a hand-drum, bell and vajra, a mandala, a pair of vases, a pair of peacock plumes, a set of containers [for the inner offerings of] medicine and rakta, a pair of bellows, a set of seven [water] offering bowls, a pair of tormas , an incense box, a set of seven [lamp] offering bowls, a cushion cover, a golden face, [ 64 ] a bronze alloy dish, a tamboura, [ 65 ] a pair of clarinets, a pair of red conchs, a white conch, a small topmost offering bowl, [ 66 ] cymbals, fabric for clothes in the colors of black, red, green, stripped rainbow, and liquid gold, thin fabric in the colors of white, yellow, red, green, and sky blue, silk in the colors of white, yellow, red, green, and dark blue, woolen cloth in the colors of green and red, bolts of cotton cloth in the colors of white yellow, red, green, blue, and red stripped, a few blue stripped cotton clothes, six ornamental fabrics for making red monastic shirts, bolts of a blue-black wool, a yellow bolt of cloth, a bronze alloy vase, a bolt of dark red cloth, a variegated rope, a bag made of brocade, a burl wood bowl decorated with silver, a porcelain cup with the eight auspicious symbols, a porcelain dish, a pitcher for alcohol, [ 67 ] a large bowl made of zilung , spectacles, a brocade, a seat covering, a Chinese knife, a soup spoon and plate, a red knotted-string accessory for the hair, [ 68 ] black earrings, a circular piece of coral, a circular piece of turquoise, a zi stone, amber, brass, a silver reliquary box (ga’u), a pair of ornaments that people wear on their waist, [ 69 ] a pair of mala counters, bodhi [seed], a sewing needle case, a flint, a gold bracelet, Mongolian boots, a long sword, a knife for the waist, burli, [ 70 ] zangtib , [ 71 ] a bridle and [saddle] crupper, molasses, yarn with the colors of white, red, green, and dark blue, multi-colored rope for the neck [of a horse], half a bolt of blue animal hide, a woolen hat, pelts from a fox, monkey, sable, lynx, wolf, bobcat, and leopard, a brass ladle, a copper ladle, a metal flask with a cover, [ 72 ] a tea strainer, a skin-bellow, a hearth covering, a pouch for tea, a bowl used for roasted barely flour, a butter container, a set of seven dishes, a gun, a bag of gunpowder, a pair of primary boxes [used by nomads], [ 73 ] a complete saddle, a riding horse, instruments, a mule, a dzo , a female dzo , a female yak, a yak, and five ounces of silver coins, and white [scarfs offered at the end.”[ 74 ] At the age of sixty-five in the Wood Horse year, 1894, Rigpe Raltri conferred teachings, such as the empowerment and instructions for his father’s heart essence teachings, to those who kept the tantric commitment such as his noble son Do Khamsum Zilnön Gyepa Dorje (1890–1939). [ 75 ] Wondrous signs of the blessings from the empowerment arose for the disciples including his son. The back of the fifth folio of Do Rinpoche’s (Zilnön Gyepa Dorje) Autobiography: A Garland of Beautiful Flowers states: “In the Male Wood Horse Year, the Lord Father, the Dharma Lord (Reltri), opened the door to the profound maturing empowerments and liberating instructions. When the blessings had descended into my body, speech, and mind there was a transformation of perception. In the end, he physically bestowed auspicious articles and emblems to support [the blessings].” Rigpe Raltri was sixty-six years old in the Wood Sheep year, 1895, and as mentioned earlier [in this set of texts], Gurong Orgyen Jigdral Chöying Dorje (1875–1932) had entered the monastery in the Water Snake year, 1893.[ 76 ] He lived there and relied upon teachers such as Dzogchen Khenpo Kalden. At the age of twenty-one in the Wood Sheep year, 1895, he went with Dzogchen Khenpo Kalden to Karza Hermitage, and he met Raltri there. Through this, it is apparent that Raltri lived at Karza Hermitage and occupied its monastic seat at that time. When Raltri died, Do Rinpoche [Zilön Gyepa Dorje] was very young and Raltri’s wife Ragza Rigche Wangmo loved Kyernang Monastery. [ 77 ] Therefore, following his death, it is evident that Karza Hermitage, or Kardza Monastery, gradually became empty. CONCERNING HIS DEATH At the age of sixty-seven in the Fire Monkey year, 1896, Rigpe Raltri bestowed and entrusted to his son [Zilnön Gyepa Dorje] the empowerments, oral transmissions, and instructions for the entire cycle of his heart essence teachings accompanied with supplications. He then enthroned his son as the holder of the Heart Essence teachings. Later, on the thirteenth day of the twelfth month of that year, Raltri died and subsumed himself into the basic space of phenomena. As he passed into the state of the great noble ones, many signs occurred such as the sound of music, emanations of various light, earthquakes, and the blossoming of flowers. On the front of the 6th folio of Do Rinpoche’s Autobiography: A Garland of Beautiful Flowers , it states: “When I was seven years of age in the Fire Monkey year, my Lord Father (Rigpe Raltri) relinquished his entrustment and command as a keeper of the teachings to me along with the three Enlightened Heart-Essence (Tugtik) teachings of his own tradition and the Heart Essence (Nyingtik). He told many prophecies about the future and passed away peacefully. As he attained the state of the great noble ones, there appeared many signs such as sounds, lights, earthquakes, and even the blossoming of flowers in the winter. “Having mixed together the oral transmission of the omniscient hierarchs Marpa (1012?–1097), [ 78 ] Milarepa (1040–1123), [ 79 ] Dagpo Lhaje [Gampopa] (1079–1153), [ 80 ] and the pure visions of the treasure tradition into one stream, Raltri transmitted the direct lineage of his father to me, and I received it.” Do Dasal Wangmo’s work, Abridged Biographies: The Lineage of the Do Family states: “On the thirteenth day of the victorious month (the twelfth month), when he turned sixty-seven years old, he passed into the peaceful space accompanied with the sound of “May Vairocana come." “When his body was being cremated, there were many miraculous sights such as a white cloud in the shape of a dragon floating above, an interlaced net of various colored rainbows in the surrounding environment of the earth and sky, and the simultaneous blossoming of azalea flowers.” In the beginning, you sought out study And became rich in the transmission of the sūtras and tantras. In the middle, you solely endeavored in attending your sacred father. In the end, you made a family and widely spread your father’s teachings. The hidden yogin, the supreme Dechen Reltri—I bow to you. COLOPHON None NOTES [1] ’bri gung gdan rabs gser phreng [2] The text reads et cetera. [3] Referring to Tri Songdetsen’s (khri srong lde brtsan, 742–800, BDRC P7787 ) son mu tig btsan po (mu tig btsan po, BDRC P2MS13217 ). [4] Kutön Tsöndru Yangdrung (khu ston brtson ’grus g.yung drung, 1011–1075, BDRC P3464 ) a junior disciple of Atiśa (a ti sha, 982–1054/1055, BDRC P3379 ) [5] spyan snga ba chos kyi grags pa; There are various sources that have a slight variance in the order of the monastic seat holders of Drigung Til Monastery (’bri gung mthil dgon pa, BDRC G340 ). [6] sgom pa rin chen rnam rgyal and kun dga’ rin chen [7] rin chen phun tshogs chos kyi rgyal po [8] ’bri gung chung tshang 01 chos kyi grags pa [9] ’bri gung chung tshang 02 don grub chos gyal [10] ’bri gung chung tshang 03 chos kyi nyi ma [11] This is also ’jigs med nyi byed as mentioned on the cover page. ’bri gung chung tshang 04 bstan ’dzin chos kyi rgyal mtshan and ’jigs med gling pa [12] rig pa’i ral gri and mdo mkhyen brtse ye she rdo rje [13] Around Zhagtra Mountain there is a place called Ma Khaka (rma kha ka). In that area is the place called Yu Tso (g.yu mtsho). There Do Khyentse Yeshe Dorje built the Do Gar Mountain hermitage (mdo sgar ri khrod); however, it no longer exists. [14] rdzong sngon ’jigs med chos kyi go cha [15] thub bstan ’jigs med dga’ ba, or don mchog dar rgyas [16] ’be bza’ and ’ba’ yul/’ba’ rdzong [17] chab cha and mtsho sngon po [18] mthu stobs and bo chog [19] rme ba khan chen tshe dbang rig ’dzin [20] kon mchog rin chen [21] o rgyan gsang chen chos ’khor gling. He restored this in 1984 according to BDRC W20214 . [22] pad+ma ri mtho and mgo log [23] a skyong bu mo 'dzom pa skyid [24] rang rnam mkha’ ’gro’i zhal lung, BDRC W21847 [25] shes rab me ’bar, 1829–1842, BDRC P1PD76603 [26] mdo tshang gi brgyud pa’i rnam thar mdo bsdus, BDRC W1GS60403 ; translated on Tib Shelf here: Abridged Biographies: The Lineage of the Do Family [27] bstan ’dzin chos kyi rgyal mtshan [28] Yul shar phyogs su byung ba’i rdzogs chen rnal ’byor pa mnga’ bdag d+harma badz+ra gyi rnam thar dpag bsam yongs ’du’i ljon bzang [29] blo gsal sgrol ma, BDRC P1GS138134 [30] ma hA skyid lung dgon, BDRC G353 [31] g.yi khog and lcags rkyang sde cha rgyal sras [32] mi nyag bzhag bra and la’u thang dgon pa, BDRC G4110 [33] rdzogs chen grub dbang 04 mi ’gyur nam mkha'i rdo rje, 1793–1870, BDRC P1710 [34] rdza dpal sprul o rgyan ’jigs med chos kyi dbang po, 1808–1887, BDRC P270 [35] rgyal sras gzhan phan mtha’ yas ’od zer, 1800–1855/1869, BDRC P697 [36] pad+ma badz+ra, 1807–1884, BDRC P6744 [37] gsang ba snying po [38] snying thig [39] ’gu thang rgyal po and lha ldan [40] rten gsum [41] yu thang, BDRC G1PD76606 [42] bzhag bra, BDRC G3500 [43] rgyal mo tsha ba rong [44] rgyal mo rong gi sgang [45] dpal chen po and rgyal mo dmu do [46] g.yu sgra phug and g.yu sgra snying po [47] gar nang kar mdza’ ri khrod [48] dpal ri’i dgon [49] mdo dri med grags pa, 1846–1886, BDRC P8006 ; ’od zer mtha’ yas, BDRC P5052 ; a bu ye shes rdo rje [50] rgyal rong khaH mchog dgon [51] mi nyag sker nang dgon [52] dgu rong gsku phreng snga phyi’i rnam thar [53] skal ldan rgya mtsho [54] rgya rong rdzong ’gag [55] khro zur d+harma badz+ra [56] mi nyak seng ge dgon [57] drag po dpal chen ’dus pa, ma mgon gyul mdos, and mkha' 'gro'i bsu zlog [58] /lo der khro zur d+harma badz+ra sku gshegs rgyal sras ral gri dang /_mdo dri med grags pa/_a bu ye shes rdo rje sogs gdan drangs/_lha sgang khri pa/_a ba bla ma/_dom lung sprul sku/_dpal ri’i khri pa/_skyer nang khri pa/_lcam pa gsang sngags/_a bla rdo rje rgyal mtshan/_phyug mo’i khri pa/_mkhar pa sprul sku/_ba gnas sprul sku/_rdi ra mkhan po/_brag mkhar khri pa/_ra shar sprul sku/_sgar rje bla ma/_rgya sde rab gsal/_sku rgyab mkhan po/_mgar thar khri pa/_la’u thang sprul sku/_cag stong sprul sku/_spyi lug khri pa/_ka bzhi khri pa/_rgya sde ’od gsal/_a khro bla ma blo bzang /_skyer nang ’gyur med lhun grub/_ri khud sprul sku/_stong skor sprul sku/_’dra pa sprul sku/_rtsa ra bla ma sogs bla sprul rgya phrag mang po gdan drangs/ [59] nye gnas sga mi pham bstan pa’i rgyal mtshan [60] zhi khro ngan song sbyong ba [61] zhi khro dgongs pa rang grol [62] khro chu’i phur pa [63] thugs rje chen po sdug bsngal rang grol [64] gser zhel [65] gsol tam [66] phud skong [67] tam bhe [68] tong skud phon dmar [69] glo zungs cha [70] bur li [71] zangs rtib [72] lcags ’gu khebs lden [73] tso sgam [74] mtha’ dkar [75] mdo khams gsum zil gnon dgyas pa rdo rje, Dates from BDRC W1KG987 , translated on Tib Shelf here: A Chronological Timetable: Lives of Do Khyentse’s Familial Line [76] o rgyan ’jigs bral chos dbyings rdo rje [77] ra bza’ rig byed dbang mo was one of Rigpe Raltri’s wives and mother of Do Khamsum Zilnön Gyepa Dorje. [78] mar pa chos kyi blo gros, 1002/1012–1097/1100, BDRC P2636 [79] mi la ras pa, 1040–1123, BDRC P1853 [80] sgam po pa bsod nams rin che, 1079–1153, BDRC P1844 Published: September 2020 Updated: July 2022 BIBLIOGRAPHY thub bstan chos dar. 2008. rgyal sras rig pa’i ral gri’i rnam thar. In mdo mkhyen brtse ye shes rdo rje’i gdung rgyud rim byon gyi rnam thar gsal ba’i me long, 317–339. pe cin: krung go’i bod rig pa dpe skrun khang. BDRC W1KG987 Abstract Rigpe Raltri was the younger son of Do Khyentse Yeshe Dorje. He was recognized as the reincarnation of Jigme Lingpa's son, Jigme Nyinche Özer and became a well-respected guru in Minyak. He was a lineage holder of his father's treasure cycle of The Exceeding Secret, Enlightened Heart-Essence of the Ḍākinī, or the Yangsang Khandro Tugtik, containing The Natural-Liberation of Grasping, or Dzinpa Rangdröl. He entrusted this lineage to his younger son Do Rinpoche Gyepa Dorje. BDRC LINK W1KG987 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 00:27 TRADITION Nyingma INCARNATION LINE N/A HISTORICAL PERIOD 19th Century TEACHERS Do Khyentse Yeshe Dorje Kalden Gyatso The Fourth Dzogchen Drubwang, Mingyur Namkhe Dorje Gyalse Zhenpen Taye Öser Patrül Orgyen Jigmé Chökyi Wangpo Pema Vajra TRANSLATOR Tib Shelf INSTITUTIONS Dzogchen Monastery Derge Monastery Mahā Kyilung Gyalrong Kachok Minyak Kyernang Kardza Pema Rito STUDENTS Somang Choktrül Khamsum Silnön Gyepa Dorje AUTHOR Tubten Chödar The Biography of Gyalse Rigpe Raltri 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.

Waterfall of Youth The sky, blue and clear Sunlight, warm and gentle Earth, vast and wide Flowers, beautiful and charming Mountains, high and mighty… … Ema — Yet what’s even more wonderful still is this waterfall, cascading off the steep cliff face, right in front of us Look! Its bubbly waves, pure and pristine With spheres of light, the eyes of a peacock feather the tuft of a parrot patterns of silk brocade the rainbow-like bow of Indra [ 1 ] Listen! The sound of its current, clear and euphonic the melody of youth, the songs of the gandharvas [ 2 ] the voice of Brahma the voice of Sarasvati the tune of the cuckoo Kye—this is not an ordinary, natural waterfall, no a mighty and majestic expression a fearless heart undaunted courage flourishing and thriving body elegant and lavish adornments pleasant and beautiful songs This is— the waterfall of youth, the youth of snowy Tibet This is— the courage to be creative the expressions of struggle the music of youth within the Tibetan youth of the nineteen-eighties Kye! Kye! Ah, youthful waterfall waterfall of youth How did such fearless courage —undaunted self-confidence —unimpaired splendor —and inexhaustible strength blossom within you? Indeed, the rains falling from the heavens during the three months of spring the springs gushing forth from the earth during the three months of summer the essence of frost and hail during the three months of autumn the quintessence of the ice and snow during the three months of winters and yet still glacial water—mineral water—slate water—water from forests marshes—mountains—valleys—ravines—and gullies In brief, —water of auspiciousness —water of goodness —water of wishes fulfilled —water with the eight qualities [ 3 ] —water of abundance One hundred and eight different rivulets Hundreds of thousands of different types of water As you are the one river of their unity You dare to cascade off craggy precipices As you are the one river that gathers them all You are brave enough to jump off cliffs into gorges With your courage to collect the different waters of innovation Your intellect is vast, your body strong, and your splendor great With your lack of arrogance and freedom from conceit Your flow is long and current fierce As you have removed impurities and possess the capacity to extract the quintessence Your body and mind are pure while the glorious qualities of your youth flourish O waterfall, You are the witness to history You are the guide to the future Within each of your crystal-clear drops of water The highs and lows of snowy Tibet are inscribed And inside each droplet of your spray The rise and fall of the cool land of snows are contained Without you, How are we to temper the steel of the sword of grammar? Without you, How are we to sharpen the razor of craftsmanship? Without you, The tree of medicine cannot flourish, The flowers of logic and fruit of the inner sciences cannot possibly ripen Perhaps— Within this crystal-like mind of yours The wounds of history The ailments of battle The boils of blind faith And the dust of conservatism might possibly be found Nevertheless, Since you possess the majesty of youth and naturally present glory The frost of the three months of winter will never —have a chance to place your mind within the recess of glaciers The razor blazes of stormy winds might slash —your stream a hundred times, yet how could it ever actually be severed? The reason— The head of your river is linked with the snows And your river’s mouth mixes with the oceans Thus, your long flow of history Has granted us splendor and honor The beautiful sound of the flow of your generations Has granted us encouragement and strength Have your heard—O waterfall! Of these questions of the youth of snowy Tibet? When the stallion of poetry is suffering of thirst, what shall we do? When the elephant of composition is suffering of heat, what shall we do? When the lion of poetic synonyms is oppressed by malevolence, what shall we do? When the young child of drama is left behind as an orphan, how shall we take care of him? When the paternal inheritance of astrology is left behind, empty, who will uphold it? When the young man of science is taken as a groom, how will he be welcomed? When the daughter of craftsmanship is taken as a bride, who will be the husband? Yes, indeed—O waterfall! Your answers which come from music, clear and pristine, beautiful and charming, —We hold in our hearts, like an image carved in stone Surely It is not suitable for the past that blazed with thousand brilliant lights to substitute the present And how could yesterday with its taste of salt ever quench the thirst of today? When the life-force that is ripe for the times Does not fit the lifeless corpse of history, difficult to find, It’s impossible for the pulse of improvement to beat And the heart blood of advancement cannot flow Even more so are the steps on the way forward Hey, waterfall! From your waves shimmering and glistening And from your spray scattering to and fro— Our strength —The strength of the new generation of snowy Tibet has been symbolized From your gurgling, flowing current, And the bubbling sound of your flowing water Our dreams, —the dreams of the new generation of snowy Tibet, are manifest Conservatism, cowardice, blind faith, and laziness… … These have no place whatsoever in this generation of ours Backwardness, barbarism, darkness, backwards customs… … There is no room, whatsoever, for these in our century Waterfall, O waterfall! Our mind flows with your movement and Our blood, as well, courses alongside your currents Although on the path of the future The twists and turns may be greater than before, Nevertheless, there is no chance for the youth of Tibet to be afraid We will certainly forge a new path forward For each and every one of our people Look! The squadron lined up, those are the new generation of Tibet Listen! This steady song is the footsteps of the youth of snowy Tibet A great, luminous path Responsibility with glory Joyful livelihoods Songs of struggle Have not vanished within the youth of the waterfall, And even more so, the waterfall of youth does not decline This— This is the waterfall of youth emerging from the voices of the young generations of snowy Tibet! This— The waterfall of youth flowing in the minds of the youth of snowy Tibet Notes Introduction: The tragic yet prolific life of Döndrup Gyal (1953–1985) was one of the foremost catalysts for the birth of modern literature in Tibet. Having grown up during the Cultural Revolution, Döndrul Gyal was one of the first Tibetans to attend Chinese universities upon the post-revolution opening-up and reform. Not only did studying with renown Tibetan and Chinese scholars at the Central Nationalities Institute in Beijing honed his writings skills and gave him access to a new world of literature, it also shaped his progressive vision for the Tibetans. It was this combination of literary skill and innovative thinking that Döndrup Gyal would soon become famous for. Unfortunately, his progressive views and innovative statements also made him a target for criticism and ostracization in the highly conservative Tibetan society of the day. This, in addition to strained relationships with colleagues and local officials, as well as marital problems with his wife Yumkyi, contributed to his eventual suicide in 1985. Despite his short life of only thirty-two years, his collected works contain six volumes of poetry, fiction, analytical essays, and more which are still studied today. Written under his penname, Rangdrol (self-liberated), Waterfall of Youth is said to be the very first free-verse poem written in Tibetan. To be sure, there is debate whether the Songs of Milarepa and other Tibetan folk literature may equally constitute free-verse poetry. Despite this, it would be impossible to claim that the form and content of Waterfall of Youth were not unique and innovative for its time. The form of the poem is that of a waterfall. As you read down the page, you can see the sometimes gentle, sometimes violent, flow of the waterfall of youth visually cascading down the page. Indeed, when you read the poem, the cadence of the lines is reminiscent of the flow of a waterfall or the current of a river. This form would have previously been most difficult to capture in Tibetan writing given that the majority of books were written or printed on long, narrow rectangular manuscripts. Likewise, the non-native punctuation—namely ellipses and em-dashes—used by Döndrup Gyal here are perhaps one of the very first instances in Tibetan literature. Despite this radically new form, much of the content echoes of the the Tibetan literature of old. We can see the influences of Indic aesthetics that have so deeply impacted Tibetan literature also present in Waterfall of Youth with deities like Indra and Sarasvasti and animals like elephants and peacocks. Likewise, the five major and five minor fields of traditionally learning form the basis of the questions the youth of Tibet ask the waterfall. Yet, at the very same time, the impact of the political slogans of the day are readily utilized by Döndrup Gyal. Words like conservatism, blind faith, laziness, backwardness, and so forth are all likely words newly created by the communist translation efforts. This blending of tradition and innovation, Buddhist and political terminology, is what has made Waterfall of Youth a timeless poem for Tibetans. This legacy is constantly being reinterpreted too. The words of the poem have been turned into lyrics for a rap song by Tibet’s famous hip-hop artist, Dekyi Tsering. Likewise, numerous parodies have been composed such as Waterfall of Beer and so forth. To date, there are two existing English translations—one by the historian Tsering Shakya and the other by the recently deceased Tsering D. Gonkatsang. Nevertheless, both of these translations leave much to be desired as Shakya’s translation occasionally omits lines and Gonkatsang’s seems to forgo the waterfall stylized formatting. The below translation aims to address these issues by capturing both the tone and resonance while still presenting Döndrup Gyal’s vision in an accessible way. May the waterfall continue to flow onwards! [1] The bow of Indra (dbang po'i gzhu or brgya byin gzhu) is a poetic synonym for a rainbow. [2] The gandharvas are a class of being in the Indo-Tibetan cosmology and are said to be the musicians of the god realms. [3] Water possessing the eight qualities is traditionally said to be sweet, cool, smooth, light, clear, pure, soothing to the throat, and beneficial to the stomach. Published: September 2021 BIBLIOGRAPHY Don grub rgyal. 1997. Lang tsho'i rbab chu. In gsung 'bum don grub rgyal, edited by dbyangs can sgeg pa'i blo gros, Par gzhi dang po par thengs dang po, vol. 1, pp. 160–167. Mi rigs dpe bskrun khang. BDRC MW18123 Abstract Written under his penname, Rangdröl (self-liberated), Döndrup Gyal's Waterfall of Youth is a free-verse poem written in Tibetan. The form of the poem is that of a waterfall. As you read down the page, you can see the sometimes gentle, sometimes violent, flow of the waterfall of youth visually cascading down the page. The cadence of the lines is reminiscent of the flow of a waterfall or the current of a river. BDRC LINK MW18123 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 07:27 TRADITION N/A INCARNATION LINE N/A HISTORICAL PERIOD 20th Century TEACHERS N/A TRANSLATOR Lowell Cook INSTITUTIONS N/A STUDENTS N/A AUTHOR Döndrup Gyal Waterfall of Youth 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 Hook Which Invokes Blessings: A Supplication to the Life and Liberation of Knowledge-Holder Jalu Dorje ཨེ་མ་ཧོ། emaho Emaho! གདོད་མའི་མགོན་པོ་ཀུན་བཟང་འོད་མི་འགྱུར།། dömé gönpo kunzang ö mingyur The Primordial Protector, Samantabhadra, the Buddha of Unchanging Light, རྩལ་སྣང་ཡེ་ཤེས་རིགས་ལྔའི་ཚོམ་བུ་ཤར།། tsalnang yeshe rik ngé tsombu shar Who arises as the appearing-radiance of the gathering of the five wisdoms; ཐུགས་རྗེས་གར་བསྒྱུར་འགྲོ་འདུལ་སྤྲུལ་པའི་སྐུ།། tukjé gar gyur drodul trulpé ku Transforming into the dance of compassion, the nirmāṇakāya that tames beings སྐུ་གསུམ་དབྱེར་མེད་མགོན་པོ་ཚེ་མཐའ་ཡས།། ku sum yermé gönpo tsé tayé And is indivisible from the three kayas, Lord Amitāyus, སྙིང་རྗེའི་རང་གཟུགས་འཕགས་མཆོག་པད་དཀར་འཆང་།། nyingjé rang zuk pakchok pekar chang The embodiment of compassion, noble and supreme Holder of the White Lotus (Avalokiteśvara), འགྲོ་ངོར་སྣང་བ་མཚོ་སྐྱེས་སྤྲུལ་པའི་སྐུ།། dro ngor nangwa tsokyé trulpé ku The Lake-Born nirmāṇakāya (Padmasambhava), who appears in response to beings, རིགས་བདག་རྡོར་སེམས་དགའ་རབ་དཔའ་བོ་དང་།། rikdak dorsem garab pawo dang Lord of the Family, Vajrasattva, hero Garab Dorje, དབྱེར་མེད་ཐོད་ཕྲེང་རྩལ་ལ་གསོལ་བ་འདེབས།། yermé tötreng tsal la solwa deb And the inseparable Guru Tötrengtsal, I supplicate. གང་ཁྱོད་གདོང་དམར་བོད་ཀྱི་གདུལ་བའི་དོན།། gang khyö dong mar bö kyi dulwé dön For the sake of those to be tamed, the red-faced Tibetans, མཐའ་དབུས་ཐམས་ཅད་གཏེར་གྱིས་བཀང་ནས་ཀྱང་།། ta ü tamché ter gyi kang né kyang You filled the whole of Tibet from center to its borders with treasures. གང་དང་ཐུགས་སྲས་རྗེ་འབངས་སྤྲུལ་པའི་སྐུ།། gang dang tuksé jebang trulpé ku I supplicate you and your emanated heart-disciples, the king and subjects, ཟབ་གཏེར་སྒོ་འབྱེད་ཚོགས་ལ་གསོལ༴ zabter gojé tsok la solwa deb Who opened the gateway to those profound treasures. དེང་དུས་ལྔ་ཕྲག་ཐ་མའི་སེམས་ཅན་ཀུན།། dengdü nga trak tamé semchen kün Currently, unbearable suffering is greatly increasing བཟོད་དཀའི་སྡུག་བསྔལ་ཆེས་ཆེར་མཆེད་པའི་ཚེ།། zö ké dukngal ché cher chepé tsé For all sentient beings of the final five-hundred-year period. དྲི་མེད་དགའ་རབ་པད་འབྱུང་བཱི་མ་ལའི།། drimé garab pejung bi ma lé During this time, I supplicate the supreme, single-embodied emanation སྤྲུལ་པ་གཅིག་བསྡུས་མཆོག་དེར་གསོལ༴ trulpa chikdü chok der solwa deb Of Drimé Özer, Garab Dorje, Padmasambhava, and Vimalamitra. ལྷུམས་སུ་ཞུགས་ནས་ཏིང་འཛིན་མི་གཡོ་ཞིང་།། lhum su shuk né tingdzin mi yo shing You entered the womb never wavering from samādhi. བཙས་པའི་ཞག་གསུམ་མཁའ་འགྲོའི་ཚོགས་གྲལ་འགྲིམས།། tsepé shak sum khandrö tsokdral drim Three days after your birth, you roamed among the assembly of ḍākinīs, ཟླ་བཅུའི་དུས་སུ་མཁའ་འགྲོས་དབང་བསྐུར་བའི།། da chü dü su khandrö wangkurwé And when you were ten months old, you received empowerment from them— རང་བྱུང་སྤྲུལ་པའི་སྐུ་ལ་གསོལ༴ rangjung trulpé ku la solwa deb I supplicate the naturally arisen nirmāṇakāya. བགྲང་བྱ་གསུམ་ནས་དཔལ་རི་རིག་འཛིན་ཞིང་།། drangja sum né palri rigdzin shing At the age of the two, in Zangdok Palri (the Copper-Coloured Mountain), the realm of the knowledge-holders, སྤྲུལ་གཞིར་མཇལ་ནས་དབང་བསྐུར་བྱིན་གྱི་བརླབས།། trulshir jal né wangkur jin gyi lab You beheld the prominent nirmāṇakāya who conferred empowerment and blessings upon you— དཔའ་བོ་མཁའ་འགྲོ་རིགས་ལྡན་ཚོགས་ཀུན་གྱིས།། pawo khandro rikden tsok kün gyi I supplicate the one who is always watched over མེལ་ཚེས་རྟག་ཏུ་བསྐྱངས་དེར་གསོལ༴ meltsé taktu kyang der solwa deb By the heroes and ḍākinīs of all the noble families. སྔོན་གནས་རྗེས་དྲན་རིགས་བདག་བླ་མ་བཙལ།། ngön né jedren rikdak lama tsal Recalling your previous lives, you searched for your guru, the Lord of the Family, [ 1 ] ཐུགས་རྗེས་རྗེས་བཟུང་བདུད་ཀྱི་གཡུལ་ལས་རྒྱལ།། tukjé jezung dü kyi yul lé gyal Who lovingly and compassionately accepted you [as a disciple]. ཆོས་ཀྱི་བདག་པོ་རིགས་ཀྱི་མྱུ་གུ་བཙས།། chö kyi dakpo rik kyi nyugu tsé Victorious over the hordes of demons, your potential as a Dharma lord was brought forth— རྟེན་འབྲེལ་དུས་སུ་སྨིན་དེར་གསོལ༴ tendrel dü su min der solwa deb I supplicate the one whose auspicious connections ripened on time. གཞོན་ནུའི་དུས་ནས་ངེས་འབྱུང་སྐྱོ་ཤས་ཀྱིས།། shönnü dü né ngejung kyoshé kyi From a young age, with the sadness born from renunciation, རྒྱུད་བསྐུལ་ཉིན་སྣང་རྨི་ལམ་སྒྱུ་མ་དང་།། gyü kul nyin nang milam gyuma dang You continuously saw daily appearances as an illusory dream, མཚན་སྣང་སྐུ་དང་འཇའ་ཟེར་ཐིག་ལེ་འདྲེས།། tsen nang ku dang jazer tiklé dré And at night you mingled the kāyas and the spheres of rainbow light— སྔོན་ལས་དུས་སུ་སྨིན་དེར་གསོལ༴ ngön lé dü su min der solwa deb I supplicate the one whose previous karma ripened on time. བཅུ་གསུམ་ལོན་ནས་བསྐྱེད་རྫོགས་ལམ་དུ་ཞུགས།། chusum lön né kyedzok lam du shuk When you reached twelve, you entered the path of creation and completion [stage practices]. ཉིན་དུས་རིགས་བདག་བླ་མའི་ཞལ་ཁྲིད་དང་།། nyin dü rikdak lamé shal tri dang During the day, you received oral instructions of the guru, the Lord of the Family, མཚན་སྣང་དཔའ་བོ་ཌཱཀྐིས་བརྡ་སྤྲོད་པས།། tsen nang pawo daki datröpé And during the night the heroes and ḍākinīs symbolically transmitted [the teachings] ས་ལམ་སྐད་ཅིག་བསྒྲོད་དེར་གསོལ༴ salam kechik drö der solwa deb By which you traversed the stages and paths in an instant—I supplicate you. བཅོ་ལྔ་ལོན་ནས་གཏེར་གྱི་ཁ་བྱང་ཐོབ།། cho nga lön né ter gyi kha jang tob When you reached fourteen, you obtained an inventory of treasures. བླ་མའི་ཐུགས་བསྐྱེད་ཨོ་རྒྱན་བྱིན་རླབས་ཀྱིས།། lamé tukkyé orgyen jinlab kyi By the compassion of the guru and the blessings of Orgyen [Guru Rinpoche], ས་གཏེར་དགོངས་པའི་གཏེར་དུ་དབང་བསྒྱུར་ནས།། sa ter gongpé ter du wanggyur né You had the authority over earth and wisdom-mind treasures— མཁའ་འགྲོའི་གསང་མཛོད་དབང་དེར་གསོལ༴ khandrö sangdzö wang der solwa deb I supplicate the one who has the command of the secret ḍākinī treasury. ཉི་ཤུ་ལོན་ནས་སྨིན་གྲོལ་བསྐྱེད་རྫོགས་ལ།། nyishu lön né mindrol kyedzok la When you reached nineteen, having mastered the creation and completion phases of maturation and liberation, མངའ་བརྙེས་རིགས་བདག་གནང་བ་ཐོབ་ནས་སླར།། nga nyé rikdak nangwa tob né lar You obtained permission from the Lord of the Family. དཔའ་བོ་མཁའ་འགྲོས་ལུང་བསྟན་ཇི་བཞིན་དུ།། pawo khandrö lungten jishin du Once again, in keeping with the prophecy of the heroes and ḍākinīs, རྣལ་འབྱོར་སྤྱོད་པ་བསྐྱངས་དེར་གསོལ༴ naljor chöpa kyang der solwa deb You maintained the yogic observances—I supplicate you. བླ་མ་ཡི་དམ་དངོས་གྲུབ་མཆོག་བརྙེས་ཞིང་།། lama yidam ngödrub chok nyé shing You attained the supreme accomplishment of the guru and deity བསྙེན་སྒྲུབ་མཐར་ཕྱིན་བསྲེག་མནན་འཕེན་པ་ཡིས།། nyendrub tarchin sek nen penpa yi And defeated the attacks of unruly demons by completing the approach and accomplishment [stages of deity practice], མ་རུང་བདུད་ཀྱི་གཡུལ་ངོ་ཕམ་མཛད་པའི།། ma rung dü kyi yulngo pam dzepé And by burning, suppressing, and casting away [as found in those practices]— ཡེ་ཤེས་རོལ་པའི་རྡོ་རྗེར་གསོལ༴ yeshe rolpé dorjér solwa deb I supplicate you, Yeshe Rölpe Dorje ("Vajra of the Display of Primordial Wisdom"). བསྐྱེད་རིམ་ཕྱག་རྒྱ་ཕྲ་བའི་རྣལ་འབྱོར་བརྙེས།། kyerim chakgya trawé naljor nyé You obtained the subtle, yogic mudrā of the creation stage, རྫོགས་རིམ་རྟགས་བཅུ་ཡོན་ཏན་མཐའ་རུ་ཕྱིན།། dzokrim tak chu yönten ta ru chin Perfected the qualities of the ten signs of the completion stage, དྭངས་མའི་ཐིག་ལེ་ཨ་ཝ་དྷུ་ཏིར་བཅིང་།། dangmé tiklé a wa dhu tir ching And held the pure vital-essence in the central channel— གྲུབ་བརྙེས་རིག་འཛིན་མཆོག་དེར་གསོལ༴ drub nyé rigdzin chok der solwa deb I supplicate the supreme and accomplished knowledge-holder. ཁྲེགས་ཆོད་སྣང་སེམས་འདྲེས་ཤིང་གཟུང་འཛིན་ཞིག། trekchö nang sem dré shing zungdzin shik By the [practice] of cutting-through ( trekchö ), you mixed appearances and mind, thus destroying subject-object grasping. དབའ་རླབས་ལ་བརྟེན་འབྲས་བུའི་དེ་ཉིད་མཐོང་།། walab la ten drebü denyi tong Relying on the [energy] waves, you beheld the resulting suchness. ཐོད་རྒལ་ཉམས་སྣང་གོང་འཕེལ་མཐའ་རྫོགས་པའི།། tögal nyam nang gongpel ta dzokpé Through the [practice] of leaping-over ( togal ), the experiences and visions were increased to their perfect culmination— འཁྲུལ་ཞིག་འཇའ་ལུས་རྡོ་རྗེར་གསོལ༴ trulshik jalü dorjér solwa deb I supplicate Trulzhik Jalu Dorje ("Indestructible Rainbow Body that Dismantles Delusion"). རྨི་ལམ་འོད་གསལ་ཉམས་ཀྱི་སྣང་བ་ལ།། milam ösal nyam kyi nangwa la In the experiential appearances of the clear light of dreams, བདེ་བྱེད་བརྩེགས་དང་མཁའ་སྤྱོད་ས་སྤྱོད་གནས།། dé jé tsek dang khachö sachö né You abided in the Tiers of Bliss and other celestial and terrestrial realms. རིག་འཛིན་དཔའ་བོ་མཁའ་འགྲོའི་ཚོགས་གྲལ་འགྲིམས།། rigdzin pawo kha drötsok dral drim You roamed among the assembly of knowledge-holders, heroes, and ḍākinīs— ཁྲག་འཐུང་དཔའ་བོའི་ཞབས་ལ་གསོལ༴ traktung pawö shab la solwa deb I supplicate at the feet of Tragtung Pawo ("Blood Drinking Hero"). ཐ་སྙད་ཤེས་བྱའི་གནས་ལ་མ་སྦྱང་ཡང་།། tanyé shejé né la ma jang yang Although you did not study the conventional fields of knowledge, ལྷན་སྐྱེས་ཡེ་ཤེས་བདེ་བ་ཆེན་པོ་ཡིས།། lhenkyé yeshe dewa chenpo yi You completely unraveled the cakra of the Wheel of Enjoyment ལོངས་སྤྱོད་འཁོར་ལོའི་རྩ་འཁོར་ཡོངས་ཞིག་པའི།། longchö khorlö tsakhor yong shikpé By the great bliss of the innate, primordial wisdom— བདེ་བའི་རྡ་རྗེ་དཔལ་དེར་གསོལ༴ dewé da jé pal der solwa deb I supplicate Dewai Dorje Pal ("Glorious, Blissful Vajra"). ངོ་བོ་ཆོས་སྐུའི་རྒྱལ་སར་མངའ་བརྙེས་ཀྱང་།། ngowo chökü gyalsar nga nyé kyang You seized the royal seat of the essential dharmakāya; མ་དག་འགྲོ་བའི་ལོས་བློ་མཐུན་སྣང་དང་།། ma dak drowé lö lo tün nang dang Still, you performed deeds to tame impure beings འཚམས་པར་གང་ལ་གང་འདུལ་དོན་མཛད་པའི།། tsampar gang la gang dul dön dzepé According to their devotion, intelligence, and common perceptions— མཐུ་སྟོབས་དཔའ་བོའི་ཞབས་ལ་གསོལ་བ་འདེབས།། tutob pawö shab la solwa deb I supplicate at the feet of Tutob Pawo ("Hero of Power and Strength"). ཡང་གསང་ལུས་མེད་མཁའ་འགྲོའི་ཐུགས་ཐིག་ཆོས།། yangsang lümé khandrö tuk tik chö To benefit the fortunate ones of the highest capacity, མན་ངག་སྙན་བརྒྱུད་ཡི་གེ་མོད་པའི་སྐོར།། mengak nyengyü yigé möpé kor You properly taught the cycle without letters, the pith instructions of the hearing lineage, དབང་རབ་སྐལ་ལྡན་དོན་དུ་ལེགས་བསྟན་ནས།། wang rab kalden döndu lek ten né The doctrine of The Extremely Secret Enlightened Heart-Essence of the Formless Ḍākinīs [ 2 ] — འཇའ་ལུས་འོད་སྐུའི་ལམ་སྟོན་ལ་གསོལ༴ jalü ökü lam tön la solwa deb I supplicate the teacher of the path of the rainbow body of light. གཟུགས་ཅན་གཟུགས་མེད་འགྲོ་བ་མཐའ་དག་ཀུན།། zukchen zukmé drowa tadak kün With great love and compassion, you held limitless beings, བྱམས་དང་སྙིང་རྗེ་ཆེན་པོས་རྗེས་བཟུང་ནས།། jam dang nyingjé chenpö jezung né Both those with form and those without form, དངོས་སམ་བརྒྱུད་ནས་སྨིན་གྲོལ་སྒོར་བཅུག་ཅིང་།། ngö sam gyü né mindrol gor chuk ching And, directly and indirectly, ushered them through the gates of maturation and liberation— བཙན་ཐབས་རྫོགས་སངས་རྒྱས་མཛད་ལ་གསོལ༴ tsentab dzoksang gyé dzé la solwa deb I supplicate the one who enacts the robust deeds of a perfected buddha. བདག་སོགས་ཁྱེད་ཀྱི་གདུལ་བྱར་གྱུར་པ་རྣམས།། dak sok khyé kyi duljar gyurpa nam We who have become your disciples ལས་ཉོན་སྡུག་བསྔལ་དྲག་པོའི་མུན་འཐུམས་ཤིང་།། lé nyön dukngal drakpö mün tum shing Are enveloped in the darkness of the intense sufferings of karma and afflictions. ཁྱོད་ཀྱི་གསང་གསུམ་གཏིང་དཔག་དཀའ་བ་ཡི།། khyö kyi sang sum ting pak kawa yi We are blind to the qualities of your three secrets, so difficult to fathom, ཡོན་ཏན་ལྟ་བའི་འདྲེན་བྱེད་ཅེ་རེ་ལོངས།། yönten tawé dren jé ché ré long And the view that would guide us. ལས་ངན་དབང་གིས་ཐེ་ཚོམ་ལོག་ལྟ་འཁྲུགས།། lé ngen wang gi tetsom lokta truk By the power of negative karma, we are conflicted with doubt and wrong views ལོག་སྨོན་བདུད་ཀྱི་སྡེ་ཚོགས་དབང་ཤོར་ཞིང་།། lok mön dü kyi dé tsok wang shor shing And overpowered by the demonic masses of wrong aspirations. རྩ་བ་ཡན་ལག་དམ་ཚིག་ཉམས་འགལ་རལ།། tsawa yenlak damtsik nyam gal ral Our root and branch samayas have deteriorated, been transgressed, and torn apart. གཏིང་ནས་འགྱོད་པ་དྲག་པོས་བཟོད་པར་གསོལ།། tingné gyöpa drakpö zöpar sol With fervent, heartfelt regret, we pray for forgiveness. རྨོངས་དང་མཉམ་འགྲོགས་དབང་ཤོར་ལོག་པར་བལྟས།། mong dang nyam drok wang shor lokpar té Influenced by ignorance and its close friend, wrong views, གཤེ་ཞིང་སྐུར་པ་འདེབས་དང་དད་མེད་ཀྱི།། shé shing kurpa deb dang demé kyi I have abused and slandered, སྣང་ངོར་བསམ་བཞིན་མ་དག་ཚུལ་བསྟན་ནས།། nang ngor samshin ma dak tsul ten né And intentionally demonstrated impure behavior in the presence of those without faith. ཐེ་ཚོམ་བསྐྱེད་ཅིང་ངན་འབྲེལ་གྱིས་སྡུད་པའི།། tetsom kyé ching ngen drel gyi düpé I have given rise to doubt and have amassed negative connections, གཏིང་དཔག་དཀའ་བའི་དགོངས་པ་མ་རྟོགས་ཤིང་།། ting pak kawé gongpa ma tok shing And because of this, I have not realized your unfathomable and all-subsuming enlightened mind. བཀའ་འགལ་ཐུགས་དཀྲུགས་ཐུགས་སུན་སྐྱོན་བརྗོད་ཅིང་།། ka gal tuk truk tuk sün kyön jö ching I have opposed your command, upset and disturbed your mind, proclaimed faults, ཅི་མཛད་ལེགས་མཐོང་དག་སྣང་འགྲིབ་གྱུར་པ།། chi dzé lek tong daknang drib gyurpa And have diminished my pure perception that sees all that the master does as good. ཡོན་ཏན་རྗེས་སུ་དྲན་པས་བཟོད་པར་གསོལ།། yönten jesu drenpé zöpar sol By remembering your qualities, I pray for forgiveness. བླ་མའི་ཐུགས་རྒྱུད་དགོངས་པའི་བྱིན་རླབས་འཕོས།། lamé tukgyü gongpé jinlab pö Now, by the blessings transferred from the wisdom-mind of the guru, ད་ནི་ལས་ངན་བག་ཆགས་སྲབ་གྱུར་པས།། dani lé ngen bakchak sab gyurpé My negative karma and habitual tendencies are diminished. ལོག་པར་མི་རྟོག་སྙིང་ནས་དམ་བཅའ་འཛིན།། lokpar mi tok nying né damcha dzin Thus, from my heart, I vow not to hold onto wrong concepts, བརྩེ་བ་ཆེན་པོས་རྗེས་སུ་བཟུང་དུ་གསོལ།། tsewa chenpö jesu zung du sol And I pray you lovingly hold me close. མགོན་ཁྱོད་ཡོན་ཏན་གབ་ཅིང་སྐྱོན་སྟོན་པས།། gön khyö yönten gab ching kyön tönpé Protector, you hide your qualities and display faults, མ་དག་སེམས་ཅན་མགོ་བོ་རྨོངས་གྱུར་ཅིང་།། ma dak semchen gowo mong gyur ching So that we impure sentient beings are fooled. ལས་སྐལ་ལྡན་པའང་ཐེ་ཚོམ་དབང་གྱུར་ཕྱིར།། lekal denpa ang tetsom wang gyur chir For the karmically fortunate beings under the sway of doubt, གཏིང་དཔག་དཀའ་བའི་ཡོན་ཏན་བསྟན་དུ་གསོལ།། ting pak kawé yönten ten du sol Please reveal your unfathomable qualities. རྡོ་རྗེའི་སྐུ་ལ་བགྲེས་རྒུད་མི་མངའ་ཡང་།། dorjé ku la dré gü mi nga yang The vajra body is not subject to decay or decline; སྐུ་ཚེ་མཐར་ཕྱིན་འགྲོ་དོན་ཡོངས་རྫོགས་ཤིང་།། kutsé tarchin dro dön yongdzok shing Yet I pray that your life reaches its fullest extent so that you fully accomplish the benefit of beings; ད་དུང་འཁོར་བའི་འཇིག་རྟེན་མ་སྟོངས་བར།། dadung khorwé jikten matongwar And thereafter, until cyclic existence is emptied, སྣ་ཚོགས་སྤྲུལ་པས་འགྲོ་དོན་མཛད་དུ་གསོལ།། natsok trulpé dro dön dzé du sol Please act to benefit beings through a myriad of emanations. རྩེ་གཅིག་གསོལ་བ་བཏབ་པའི་འབྲས་བུ་ཡིས།། tsechik solwa tabpé drebu yi By the fruit of this one-pointed supplication, ཞབས་ཏོག་མཐར་ཕྱིན་འགྲོ་དོན་ཡོངས་རྫོགས་ནས།། shabtok tarchin dro dön yongdzok né May I perfectly serve you and fully benefit beings. ཟག་པ་བག་ཆགས་བཅས་པ་ཡོངས་ཟད་ཅིང་།། zakpa bakchak chepa yong zé ching Having done so, may the defilements and habitual tendencies be completely exhausted; སྣང་བཞི་མཐར་ཕྱིན་འཇའ་ལུས་འགྲུབ་པར་ཤོག། nang shi tarchin jalü drubpar shok May I perfect the four visions and attain the rainbow body! དགེ་བས་འགྲོ་ཀུན་སྡུག་བསྔལ་མཚོ་སྐེམས་ནས།། gewé dro kün dukngal tso kem né By this virtue, may sentient beings’ ocean of suffering dry up. བདེ་གཤེགས་སྙིང་པོ་རང་རིག་ངོ་ཤེས་ཤིང་།། deshek nyingpo rangrig ngoshé shing May they recognize the reflexive awareness, the essence of the sugata. སྟོང་ཉིད་བྱང་ཆུབ་སེམས་ཀྱི་འབྲས་སྨིན་ནས།། tongnyi changchub sem kyi dré min né May the fruit of emptiness-bodhicitta ripen! སྐུ་གསུམ་རྒྱལ་བའི་ཞིང་དུ་དབུགས་དབྱུང་ཤོག། ku sum gyalwé shing du ukyung shok May they be assured in the realms of the victors of the three kāyas! COLOPHON ཅེས་པའང་ཁྲོ་ཆེན་ས་དབང་མཆོག་གིས་གསུང་ནན་ལན་གྲངས་གནང་བ་ལྡོག་མི་ནུས་ཏེ་བློ་ངོར་གང་ཤར་ཐོལ་བྱུང་དུ་འཇའ་ལུས་རྡོ་རྗེས་རང་ཆེ་འབྱིན་བའི་རྒྱུར་འགྱུར་ཀྱང་དད་ལྡན་སུན་མི་འབྱིན་པའི་ཕྱིར་སྨྲས་པ་སྟེ་ཡི་གེར་འདུ་བྱེད་སློབ་བུ་འོད་ཟེར་མཐའ་ཡས་ཀྱིས་བགྱིས་པའོ།། །། This was repeatedly and earnestly requested by the supreme Trochen Sawang, and I was unable to refuse his request. Although this has caused self-aggrandizement to come forth, I, Jalu Dorje, in order not to disenchant those with faith, composed this supplication, which suddenly arose and filled my mind, and the disciple, Özer Taye, wrote it down. NOTES [1] This refers to the First Dodrubchen, Jigme Trinle Özer (1745–1821). BDRC P298 [2] The Extremely Secret Enlightened Heart-Essence of the Formless Ḍākinīs a cycle of revealed treasures discovered by Do Khyentse Yeshe Dorje. BDRC W1PD89990 Thanks to Adam Pearcey at Lotsawa House for his editing. Published: January 2021 BIBLIOGRAPHY Ye shes rdo rje. 1859. rig ’dzin ’ja’ lus rdo rje’i rnam thar gsol ’debs byin rlabs ’gugs pa’i lcags kyu . In Mdo mkhyen brtse ye shes rdo rje'i rnam thar, pp. 406–413. Gangtok: Dodrupchen Rinpoche, null. BDRC W18047 Abstract This concise biographical prayer to Do Khyentse Yeshe Dorje was written by the master himself at the request of a king, most likely Namkha Lhündrub of Trokyab. BDRC LINK W18047 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 08:43 TRADITION Nyingma INCARNATION LINE Jigme Lingpa HISTORICAL PERIOD 19th Century TEACHERS The Fourth Dzogchen Drubwang, Mingyur Namkhe Dorje The First Dodrubchen, Jigme Trinle Özer Gyurme Tsewang Chokdrub Dola Jigme Kalzang Jigme Gyalwe Nyugu TRANSLATOR Tib Shelf INSTITUTIONS Mahā Kyilung Monastery Katok Monastery Dzogchen Monastery Tseringjong Yarlung Pemakö Drigung Til STUDENTS Losal Drölma Trokyab Gyalpo Tsewang Rabten Nyala Pema Dudul The Second Dodrubchen, Jigme Puntsok Jungne Patrul Orgyen Jigme Chökyi Wangpo The First Dodrubchen, Jigme Trinle Özer Ranyak Gyalse Nyoshul Luntok Tenpe Gyaltsen Özer Taye Kalzang Döndrub Pema Sheja Do Drimé Drakpa Kunzang Tobden Wangpo Gyalse Zhenpen Taye Özer The Third Alak Gyalpo Chöying Tobden Dorje Rigpe Raltri AUTHOR Do Khyentse Yeshe Dorje The Hook Which Invokes Blessings: A Supplication to the Life and Liberation of Knowledge-Holder Jalu Dorje VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! 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 Set of Spontaneous Spiritual Songs Aho mahāsukha ye! I bow at the feet of the benevolent, paternal lama! Akaniṣṭha, the celestial realm of lotus light, Is where the peaceful and wrathful victorious protectors reside. As foretold by the oath-bound mother ḍākinīs, Je Traktung Pawo (“Lord Heroic Blood-Drinker”), set foot here— In this supreme, protected holy abode where spiritual experiences naturally arise, I offer these spontaneous spiritual songs. Here today the assembly of vajra brothers and sisters, Due to previously accumulated karmic fortune, which is not lacking, Have met you, the essence of all refuge. Now, having gained this feast of good fortune, Vajra blessings permeate our three doors: We’re ablaze with spontaneous visions in every way. Our bodies, maṇḍalas of the major and minor marks, shimmer like a rainbow. We’ve received the essential nectar of vajra speech. The great joyful awakened mind embraces us. [183] What auspicious fortune—an excellent, blissful experience! Yet, we were born at the end of this degenerate age, Where stainless Dharma conduct has nearly declined— All paternal siddhas have passed into the realm of space. Those who boast of being doctrine holders Only ever pass their time in attachment and aversion. In the glorious Vajrayāna tradition, Sincere devotion is extraordinarily rare. The life stories of the great, holy noble lords— They have sullied them with their misconceptions, Creating all sorts of entrances to negative deeds. Even righteous deeds they view as wrong. In these times when whatever one does becomes flawed, Thinking of this stirs up anguish within. Peerless precious father, Infallible refuge, When I recall how you care for me, My anguish is quashed. We, brothers and sisters, gathered here, With minds of unwavering faith, At this time we make this supplication: Glorious Traktung Wangpo, our lord lama, Atop the unchanging vajra throne, May the prints of your vajra feet ever remain! With the magnificent maṇḍala [184] of your three secrets, In the hidden grove where the mother ḍākinīs assemble, May you open gateways to hundreds of pure lands And ever turn the wheel of the profound and vast Dharma! With your limitless enlightened activity that tames beings, O Protector, may you illuminate The essential meaning of the glorious, indestructible luminosity In all directions, times, and circumstances! Those gathered together in this sacred abode, All the devoted, fortunate men and women, In the self-appearing Akaniṣṭha pure land, With the lord lama, King of Self-Awareness, [1] Amidst a retinue of one hundred thousand drops of self-luminous wisdom, In a feast gathering of inseparable union, In times that never shift, change, or wane, May we enjoy it as one taste! Root and lineage gurus of the three transmissions And the assembly of heroes and ḍākinīs of the three places, Through your unified unwavering enlightened intent, May our hopes and aspirations be fulfilled! Aho ye sarva maṅgalaṃ! Colophon: Thus, when Dzogchen Tulku Rinpoche, the blood-drinking accomplished hero and crown jewel of all holders of the knowledge mantras, journeyed from Ölga in the east to the supreme place of the Glorious Copper-Colored Mountain, those gathered there offered elaborate long-life prayers along with a feast offering, during which this melodious song, blazing with spiritual insight and faith, was spontaneously offered. Later on, Rabten, the venerable manager of that holy one’s enlightened activities, requested these be put into writing. Although the words may not be an exact match, I, Zhepe Dorje, the one who [185] practices according to his own spontaneous nature, arranged whatever I could recall. Aho ye! I’ve realized my mind to be the dharmakāya! Even what is called “Buddha” is nothing other than this. In the state of the astonishing, unobstructed view, Let whatever appearances arise be free and unfettered, Undistracted presence in the continuity of non-meditation. Though there is nothing to abandon like dullness, agitation, and other afflictions, Rest the thoughts that grasp the objects of the six senses Completely in the meditative equipoise where they naturally dissolve. All appearing sense pleasures are for the enjoyment of one’s own mind. Joyfully relaxing in a continuity free from grasping, Rest in just this uncontrived yoga. Through the kindness of the authentic guru, my sole father, By making devoted prayers from the very depths of my heart, Blessings have pervaded the wheel of phenomenal existence And there is no distinction between the guru and my mind. How joyful is the way I, the yogin, nurture good experiences! There is no difference between the six classes of beings and buddhas. Everything is the great dharmadhātu’s festive display. By understanding this very nature of the fundamental state, May everything be liberated effortlessly into the body of light! COLOPHON I, Zhepe Dorje, composed this following the wishes of Chö Samdrub the Scholar of Letters. NOTES [1] “King of Self-Awareness” ( rang rig gi rgyal po ) is one appellation for the personification of the primordial ground ( gzhi ) in the Dzogchen view. This figure, who resides in the keep of Dzogchen thought, is generally referred to by various epithets, including All-Creating King ( kun byed rgyal po ), All-Knowing King ( kun rig rgyal po ), King of Awareness ( rig pa rgyal po ), King of Cognizant Awareness ( shes rig gi rgyal po ), Purifying King of Self-Cognizant Awareness ( sbyong byed rang shes rig pa’i rgyal po ), and Purifying King of Awareness ( sbyong byed rig pa rgyal po ), amongst others. Also see Karmay 2007, 52, n. 45. Photo credit: Lelung Dharma Centre Published: November 2024 BIBLIOGRAPHY Primary: Zhepe Dorje (bzhad pa’i rdo rje). 1983–1985. mgur gyi rim pa thol byung rdo rjeʼi glu . In gsung ’bum/_bzhad pa’i rdo rje , vol. 6, 181–185. Leh: T. Sonam & D.L. Tashigang. BDRC MW22130_9A3DB8 . Secondary: Karmay, Samten Gyaltsen. 2007. The Great Perfection (rDzogs Chen): A Philosophical and Meditative Teaching of Tibetan Buddhism . 2nd ed. Leiden: Brill. Abstract In this publication, we are introduced to two spontaneous spiritual songs by Lelung Zhepe Dorje. The first reverently focuses on a figure named Je Traktung Pawo, though his exact identity remains elusive. The second shifts to a more introspective theme, emphasizing the experience of unobstructed, spontaneous presence—a state free from rigid meditation or effort, embodying the natural flow of awareness. These spontaneous songs, or gur ( mgur ), are composed without premeditation and serve as a profound means for both the singer and the listener to connect with the essence of the teachings. Through these verses, we are invited to experience a direct and heartfelt transmission of the subject being sung, bridging the inner realization of the practitioner with the audience’s understanding. BDRC MW22130_ 9A3DB8 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 06:03 TRADITION Geluk | Nyingma INCARNATION LINE Lelung Jedrung HISTORICAL PERIOD 18th Century TEACHERS The Sixth Dalai Lama, Tsangyang Gyatso The Fifth Panchen Lama, Lobzang Yesh e Damchö Zangpo Mingyur Paldrön Chöje Lingpa Dönyö Khedrup The First Purchok, Ngawang Jampa Ngawang Chödrak Yeshe Gyatso Damchö Gyatso Losal Gyatso Lhundrub Gyatso Dungkar Tsangyang Drukdrak TRANSLATOR Tib Shelf INSTITUTION Lelung Monastery Mindröling Ngari Dratsang Chökhor Gyal Trandruk Potala Tsāri STUDENTS Kunga Mingyur Dorj e Dorje Yom e Kunga Paldzom Lobzang Lhachok Dönyö Khedrub Polhane Sönam Tobgy e Ngawang Jampa Mingyur Paldrön The Fifth Dorje Drak Rigdzin, Kalzang Pema Wangchuk Lhasang Khan AUTHOR Lelung Zhepe Dorje A Set of Spontaneous Spiritual Songs 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.

Addiction [1] གུ་རུ་པདྨ་སིདྷི་ཧཱུྃ༔ GURU PADMA SIDDHI HŪṂ! [2] ཨེ་མ་དཀོན་མཆོག་འགྲོ་མགོན་པདྨ་འབྱུང༔ འཁོར་བའི་ཞེན་ཆགས་བྲལ་བར་བྱིན་གྱིས་རློབས༔ Eh ma! supreme jewel, protector of beings—Lotus-Born One, Please bless me to sever my fixed attachment to saṃsāra! གཉུག་མར་རང་གསལ་ཆང་འདི་མ་འཐུང་ན༔ བྲམ་ཟེ་ཆང་མྱོས་འདི་ལ་མཐོང་ཚེ་ཡི་རེ་མུག༔ གཤིས་ལུགས་ཀ་དག་གི་ནོར་མཆོག་མ་མཐོང་ནས༔ བསླུས་ནོར་ཞེན་འཛིན་འདི་མཐོང་ཚེ་ཞེ་རེ་ལོག༔ How sad it is to see a brahmin [ 3 ] dissipated on drink, Having failed to imbibe the innate nature’s self-luminosity. When you don’t appreciate the supreme jewel of your primordially pure makeup, When you hang on to the counterfeit jewel of consuming fixation—this pains my soul .[ 4 ] མར་དམྱལ་བ་ཚ་གྲང་གི་སྡུག་བསྔལ་ཐར་མེད་དེ༔ བུ་རང་རྒྱུད་ཞེ་སྡང་གི་རྩ་དེར་འདུག༔ ཡི་དྭགས་བཀྲེས་སྐོམ་གྱི་སྡུག་བསྔལ་བཟོད་མེད་དེ༔ བུ་རང་རྒྱུད་སེར་སྣའི་རྩ་དེར་འདུག༔ The inescapable, harrowing heat and cold of hell below ,[ 5 ] My dear, [ 6 ] are rooted in your mind’s hostility. The ghost’s overwhelming, burning hunger and thirst, My dear, are rooted in your mind’s rapacity. བྱོལ་སོང་བླུན་རྨོངས་སྡུག་བསྔལ་བཟོད་མེད་དེ༔ བུ་རང་རྒྱུད་གཏི་མུག་གི་རྩ་དེར་འདུག༔ ལྷ་མིན་འཐབ་རྩོད་གྱི་སྡུག་བསྔལ་བཟོད་མེད་དེ༔ བུ་རང་རྒྱུད་ཕྲག་དོག་གི་རྩ་དེར་འདུག༔ The benighted brainlessness of a beast, My dear, is rooted in your mind’s vacuity. The asuras’ acidic quarrels ,[ 7 ] My dear, are rooted in your mind’s envy. འཆི་འཕོ་ལྟུང་བའི་སྡུག་བསྔལ་དོང་རིང་དེ༔ བུ་རང་རྒྱུད་འདོད་ཆགས་ཀྱི་རྩ་དེར་འདུག༔ དེ་ལྟར་དབུལ་ཕོངས་ཀྱི་སྡུག་བསྔལ་དེ༔ བུ་སྦྱིན་གཏོང་གཉིས་པོའི་རྩ་དེར་འདུག༔ The nightmarish chute of your fall from grace, [ 8 ] My dear, [241/242] is rooted in your mind’s indulgences. Likewise, my dear, the pauper’s pain Shares its root with the two kinds of giving .[ 9 ] འཁོར་འདས་ཤེས་བྱའི་ཐ་སྙད་དེ༔ བུ་རེ་དོགས་གཉིས་ཀྱི་རྩ་དེར་འདུག༔ བུ་རྫོགས་སངས་རྒྱས་པ་ཞེས་བྱའི་སྒྲ་ཆེ་དེ༔ བུ་རང་རིག་སྐྱེ་མེད་ཀྱི་ཀློང་དེར་འདུག༔ The conventions known as saṃsāra and nirvāṇa, My dear, are rooted in your hopes and fears. My dear, what’s called “exalted, perfect awakening,” Is there, my dear, in the unborn expanse of your self-knowing awareness. ཡིན་མིན་འབུང་བའི་གླུ་ཆུང་འདི༔ རང་འདྲའི་ཞེན་ཆགས་རྟག་འཛིན་མཁན་རྣམས་ལ༔ མཆོག་སྨན་ཆུའི་དབེན་ཁྲོད་དུ༔ འབུང་བའི་གླུ་ཆུང་སྨྲས་པ་ཟེར་རོ༔ This little song about the struggles of dignity— [ 10 ] For those like me who are hooked and think things last forever— Was sung with sincerity In isolated retreat where sublime Healing Waters flow. [ 11 ] COLOPHON ཧ་ཧ༔ དགེ་བས་འགྲོ་ཀུན་བུདྡྷ་མྱུར་འགྲུབ་ཤོག༔ རིག་འཛིན་བདུད་འདུལ་རྡོ་རྗེ་ཡིས༔ སྨན་ཆུའི་ཡང་དབེན་དུ་སྨྲས་པ་ཟེར་རོ༔ མངྒ་ལམ༔ Ha ha! By the good of this, may all beings quickly attain buddhahood. This little poem was written in the Healing Waters of total solitude .[ 12 ] By Rigzin Dudul Dorje. Maṅgalam NOTES [1] The title is literally “The Drawbacks of Alcohol.” In classical Tibetan literature, and even today, alcohol (chang) is used as a catch-all term for addictive substances. This is no doubt largely because, until recently, there was little access to other addictive substances on the Tibetan plateau, with the exception of tobacco and occasional opioid abuse among the economic elite (See McKay, “Indifference, Cultural Difference, and a Porous Frontier: Some Remarks on the History of Recreational Drugs in the Tibetan Cultural World”). We choose to render the title more openly as “addiction” since it does not focus on alcohol but on the mind afflicted by addictions to its own poisons. [2] The only edition we find of this text has rather curious punctuation. Each line ends with Sanskrit visarga marks (ཿ ), which are very commonly conflated with Tibetan terma marks (༔) that indicate a text is a revealed treasure. Since Dudul Dorje was a treasure revealer, his works are full of terma marks, however, the present poem shows virtually none of the characteristics of a treasure text and seems to be a personal composition intended for his student. Thus, the use of the visarga/terma marks may just be an editorial quirk. [3] Brahmin (bram ze): the highest caste in traditional Indian social strata. Brahmins are distinguished by their access to the sacred Vedic scriptures, which are the source of all knowledge. As a seventeenth-century Tibetan, Dudul Dorje likely uses the term figuratively as something like the English “gentleman,” as in someone whose nature is essentially good. Thus, the line might be read in contemporary English as “One hates to see a good man in the throes of addiction.” [4] “Soul” here is in the figurative sense of one’s innermost being (zhe), not, of course, in the non-Buddhist metaphysical sense of a permanent self. There are synonymic resonances in this stanza between “soul” (zhe), “innate nature” (gnyug ma), and “makeup” (gshis lugs), which is more commonly translated as “disposition,” “character,” or the extremely long “fundamentally unconditioned nature.” [5] This and the following stanzas have a repeating structure in which lines 1 and 3 repeat the word “suffering” (sdug bsngal) + an intensifier like “inescapable” (thar med) or “unbearable" ( b zod med). Since the meaning of the lines is unambiguous, rather than render a stiff word-for-word translation of the repeated phrases, we prefer to use evocative synonyms for each in accord with English stylistic conventions. [6] The word here is literally “son,” which is a common term of affection that a lama uses to address a close male student. We believe that in the present context, the term’s affectionateness is more important than its gender, and that using “son” might create needless confusion about whether he’s referring to his literal son or not. A good alternative is sometimes “dear student,” but we reluctantly choose “my dear” because it is slightly lighter in the meter. [7] Asuras (lha min) can be translated as “demi-gods”—powerful and privileged beings tormented by competitiveness with the gods who are even more powerful and privileged. [8] This line uses a phrase associated with the experience of gods when their positive karma runs out, and they traumatically descend back into lower realms. [9] Two kinds of giving (sbyin gtong gnyis po) is synonymous with two kinds of generosity (sbyin pa gnyis), which are the giving of things (zang zing gi sbyin pa) and the giving of Dharma (chos kyi sbyin pa). This line seems to emphasize that suffering and wholesome categories like generosity both have their root in the mind. [10] This interesting line deserves unpacking. It is literally “is and is not” (yin min) + “making effort” (’bung ba) + of + “little song” (glu chung). The phrase “is and is not” usually concerns moral questions of what is and is not good or right, so the line could be read as “this little poem about right and wrong.” Here, we prefer to handle it slightly more delicately since Dudul Dorje does not emphasize ethics in the poem but rather the epistemology of a mind addicted to its poisons. This is how we arrived at “the struggles of dignity (i.e., self-respect).” [11] sman chu dben khrod. This is almost certainly a place name, as in the sublime “Healing Waters Hermitage.” However, since we cannot confirm its location, we prefer to translate the terms, which have some poetic value. [12] Again, here “Healing Waters” (sman chu) is likely the name of the hermitage where he stayed. Dudul Dorje spent many years in retreat and revealing treasures in remote places, especially in the southern Tibetan regions of Powo (spo bo), Kongpo (kong po), and Pemakö (pad+ma bkod). Published: September 2023 Thanks to Lowell Cook for this editorial feedback. BIBLIOGRAPHY Dudul Dorje (bdud ’dul rdo rje). chang gi nyes dmigs. In gter chos bdud ʼdul rdo rje, 3:249–50. Edited by Zhichen Bairo (gzhi chen bai ro 03 padma rgyal mtshan). Darjeeling: Kargyud Sungrab Nyamso Khang, 1997. BDRC MW22123_D2C055 . McKay, Alex, Alex. “Indifference, Cultural Difference, and a Porous Frontier: Some Remarks on the History of Recreational Drugs in the Tibetan Cultural World.” The Tibet Journal 39, no. 1, Special Issue: Trade, Travel and the Tibetan Border Worlds: Essays in Honour of Wim van Spengen (1943–2013) (Spring-Summer 2014): 57–73. Abstract Using poetic verses, this work delves into the theme of addiction, whilst emphasizing the destructive nature of clinging to worldly attachments. Dudul Dorje draws parallels between various forms of suffering and the importance of recognizing that they are rooted in the mind. BDRC LINK MW22123_ D2C055 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 02:02 TRADITION Nyingma INCARNATION LINE Dudjom Lingpa Dudjom Jigdral Yeshe Dorje HISTORICAL PERIOD 17th Century TEACHERS Drenpa Könchok Gyal Jatsön Nyingpo Derge Drubchen Kunga Gyatso TRANSLATOR Dr. Joseph McClellan INSTITUTION Katok Monastery STUDENTS Wangdrak Dorje Longsal Nyingpo Orgyen Palzang Nyima Drakpa Kunzang Pema Loden The First Dzogchen Drubwang, Pema Rigzin Nuden Dorje Orgyen Damchö Pal Tashi Özer AUTHOR Dudul Dorje Addiction VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! 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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! Name * Email* Submit Tib Shelf is a not-for-profit organisation dedicated to translating, presenting and preserving primary source Tibetan texts across a vast array of genres and time periods. We make these literary treasures accessible to readers worldwide, offering a unique window into Tibet's rich history, culture and traditions. Tib Shelf has been accredited by the British Library with the International Standard Serial Number (ISSN): 2754–1495 CONTACT US | SHELVES@TIBSHELF.ORG © 2024 Tib Shelf. All rights reserved.

An 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.