A prayer aspiring to rebirth in Pemakö, a sacred hidden land where dharmic conditions flourish and worldly obstacles dissolve - composed by Lelung Shepé Dorje. An Aspiration to Travel to the Hidden Land of Pemokö རྩ་གསུམ་ཀུན་འདུས་པདྨ་ཐོད་འཕྲེང་རྩལ། tsa sum kündü pema tö treng tsal Embodiment of the Three Roots, Pema Tötrengtsal, དཔའ་བོ་མཁའ་འགྲོའི་ཚོགས་དང་བཅས་པ་རྣམས། pawo khandrö tsok dang chepa nam Together with the gatherings of heroes and ḍākinīs , བདག་གི་སྨོན་པ་འགྲུབ་པའི་དཔང་པོ་རུ། dak gi mönpa drubpé pangpo ru Come here unimpededly and remain ཐོགས་མེད་གཤེགས་ལ་འདིར་བཞུགས་དགོངས་སུ་གསོལ། tokmé shek la dir shuk gong su sol Witnessing me as I make this aspiration, I pray. བདག་གཞན་སྐྱེ་འཕགས་ཀུན་ཀྱི་དུས་གསུམ་དུ། dakshen kyé pak kün kyi dü sum du Through whatever collections of virtue that accumulated throughout the three times by myself བསགས་པའི་དགེ་ཚོགས་ཇི་སྙེད་བགྱིས་པ་དང་། sakpé gé tsok jinyé gyipa dang And others, all ordinary beings and noble ones, རིག་འཛིན་མཁའ་འགྲོའི་ཐུགས་བསྐྱེད་བདེན་སྟོབས་ཀྱིས། rigdzin khandrö tukkyé den tob kyi And the power of the truth of the bodhicitta resolve of the vidyādharas and ḍākinīs , སྨོན་པའི་དོན་འདི་ཐོགས་མེད་མྱུར་འགྲུབ་ཤོག mönpé dön di tokmé nyur drub shok May the aim of this aspiration be quickly accomplished without impediment! གངས་ཅན་སྐྱེ་དགུའི་བསོད་ནམས་ཞིང་མཆོག་ཏུ། gangchen kyegü sönam shing chok tu In this supreme meritorious realm of the people of the snow mountains, པདྨས་བྱིན་བརླབ་སྦས་གནས་ཀུན་ཀྱི་མཆོག pemé jin lab bé né kün kyi chok Supreme among all the hidden lands blessed by Padmasambhava is མཁའ་སྤྱོད་གཉིས་པ་པདྨོ་བཀོད་འདི་ཡི། khachö nyipa pemo kö di yi This second Khecara, Pemokö— ངོ་མཚར་སྣང་བ་གཏན་ལ་ཕེབས་པར་ཤོག ngotsar nangwa ten la pebpar shok May we see its wondrous marvel in actuality! འབྱུང་བཞིའི་གཡང་བཅུད་སྣོད་ཀྱི་དགེ་བཅུ་རྒྱས། jung shi yang chü nö kyi gé chu gyé In the environment of the essential wealth of the four elements, the ten virtues increase, and ལོ་ལེགས་སྐྱ་རྒྱལ་འདོད་དགུ་ངང་གིས་འདུ། lo lek kya gyal dögu ngang gi du The grain of a good harvest and everything one could desire naturally come together ནད་ཡམས་འཁྲུགས་རྩོད་དུས་ཀྱི་ཆད་པ་ཀུན། né yam truktsö dü kyi chepa kün Even the names of the calamities of contagious disease, strife, and war are not heard— མིང་ཡང་མི་གྲགས་རྟག་ཏུ་ཤིས་པར་ཤོག ming yang mi drak taktu shipar shok May there be this constant auspiciousness! ཀླ་ཀློ་མི་རྒོད་གཅན་གཟན་འབུ་སྦྲང་སོགས། lalo migö chenzen bu drang sok Barbarians, savages, carnivorous wild beasts and insects and the like, མཆུ་སྡེར་མཆེ་བ་ཅན་ཀྱི་གདུག་རྩུབ་དང་། chu der chewachen kyi duktsub dang With their menacing claws, fangs, and beaks, as well as གནས་སྲུང་སྡེ་བརྒྱད་མཁའ་འགྲོའི་ཆོ་འཕྲུལ་སོགས། né sung dé gyé khandrö chotrul sok The sorcerous tricks of the local guardians, the eight classes of spirits, and the ḍākinīs — གཟུགས་མེད་འཚུབ་མའི་བར་ཆད་ཞི་བར་ཤོག zukmé tsub mé barché shiwar shok May all unseen disruptive obstacles be pacified! སྐྲངས་འབུར་ཤུ་ཐོར་ཚད་ནད་རྐང་འབམ་དང་། trang bur shu tor tsé né kang bam dang May swollen protrusions, abscesses, inflammatory diseases, elephantiasis, དམུ་ཆུ་གྲང་བ་ཆུ་སེར་ལ་སོགས་པའི། mu chu drangwa chuser lasokpé Edema, cold natured illnesses, lymphatic disorders, and all such illnesses འབྱུང་བཞིའི་ནད་དང་དུག་རླངས་རྒྱུན་ཆད་ཅིང་། jung shi né dang duk lang gyünché ching Of the four elements and infectious vapours, དོན་གཉེར་ཅན་ཀུན་བགེགས་མེད་བགྲོད་པར་ཤོག dönnyer chen kün gekmé dröpar shok Be eliminated and all who possess ardour travel without obstruction! གངས་ཅན་བོད་ཀྱི་སྐལ་ལྡན་ཀུན་འདུ་ཞིང་། gangchen bö kyi kalden kün du shing May the fortunate ones of snowy Tibet come together བཤད་སྒྲུབ་ཐུབ་བསྟན་སྙིང་པོ་དར་བ་དང་། shedrub tubten nyingpo darwa dang And spread the essential teachings of theory and practice, ཁྱད་པར་རྡོ་རྗེའི་ཐེག་པའི་མྱུར་ལམ་ལས། khyepar dorjé tekpé nyurlam lé Particularly, by the swift path of the Vajrayāna , སྦས་གནས་གྲུབ་ཐོབ་ཕོ་མོས་གང་བར་ཤོག bé né drubtob po mö gangwar shok May the hidden land be filled with male and female accomplished ones. གང་ཞིག་གནས་འདིར་བགྲོད་པ་ཙམ་བགྱིས་མོས། gangshik né dir dröpa tsam gyi mö Whoever merely aspires to reach this place— སྡིག་སྒྲིབ་ཉེས་ལྟུང་དྲི་མའི་ཚོགས་དག་ནས། dikdrib nyetung drimé tsok dak né Their accumulated stains of misdeeds, obscurations, faults, and downfalls will be purified, ཉམས་དང་རྟོགས་པ་ངང་གྱིས་འབར་བ་དང་། nyam dang tokpa ngang gyi barwa dang And by the natural blazing of experience and realisation, རྩ་རླུང་ཐིག་ལེ་སྨིན་ཅིང་གྲོལ་བར་ཤོག tsa lung tiklé min ching drolwar shok May the channels, winds, and essences ripen and be liberated! གནས་འདིའི་སྒོ་འབྱེད་བཞད་པའི་རྡོ་རྗེ་དང་། né di gojé shepé dorjé dang May the intentions of the ones who opened this hidden land, Zhepe Dorje and རྒྱལ་ཡུམ་ལྷ་གཅིག་རྡོ་རྗེ་སྐྱབས་བྱེད་ཀྱི། gyalyum lha chik dorjé kyab jé kyi The mother of the victorious ones Lhachik Dorje Kyabje, [ 1 ] ཐུགས་ཀྱི་བཞེད་པ་ཇི་བཞིན་འགྲུབ་པ་དང་། tuk kyi shepa jishin drubpa dang Be accomplished just as they were made. བསྐལ་པ་རྒྱ་མཚོའི་བར་དུ་ཞབས་བརྟན་ཤོག kalpa gyatsö bardu shabten shok May they both live for an ocean of eons! གསང་མཆོག་མཁའ་འགྲོ་རྒྱ་མཚོས་ལུང་བསྟན་པའི། sang chok khandro gyatsö lungtenpé Those prophesied by the vast multitudes of supremely secret ḍākinīs , སྣ་འདྲེན་དཔའ་བོ་དཔལ་རྒྱལ་རྗེ་འབངས་ཀུན། na dren pawo pal gyal jebang kün The guide, the heroes, the glorious king, the lord and his subjects, གནས་སྐབས་མངོན་མཐོའི་ལེགས་ཚོགས་ཀུན་རྒྱས་ཤིང་། nekab ngön tö lektsok kün gyé shing For the time being, may all excellent things of the higher realms increase for them, and མཐར་ཐུག་པདྨ་འོད་དུ་གྲོལ་བར་ཤོག tartuk pema ö du drolwar shok May they ultimately be liberated in the [Palace of] Lotus Light! མཁའ་འགྲོ་རྒྱ་མཚོས་རྟག་ཏུ་གྲོགས་མཛད་ཅིང་། khandro gyatsö taktu drok dzé ching May the hosts of ḍākinīs always offer companionship, དམ་ཅན་སྲུང་མས་འཕྲིན་ལས་སྒྲུབ་པ་དང་། damchen sungmé trinlé drubpa dang The oath-bound protectors accomplish their enlightened activities, and ཇི་ལྟར་བརྩིས་པའི་ལས་ཀྱི་བྱ་བ་ཀུན། jitar tsipé lé kyi jawa kün Every deed and action, just as they have been divined, བསྟན་འགྲོའི་དོན་ཆེན་ཁོ་ནར་འགྱུར་བར་ཤོག ten drö dön chen khonar gyurwar shok Result only in great benefit for the teachings and beings! གནས་འདིའི་ཕྱོགས་སུ་ངལ་བ་བརྟེན་པ་ཀུན། né di chok su ngalwa tenpa kün May all the weary ones who strive to reach this place རྟག་ཏུ་བླ་མ་མཁའ་འགྲོས་རྗེས་བཟུང་སྟེ། taktu lama khandrö jezung té Always be watched over and accepted by the guru and ḍākinīs , and ཐུགས་རྗེའི་བྱིན་རླབས་སྙིང་ལ་འཇུག་པ་དང་། tukjé jinlab nying la jukpa dang The blessing of compassion enter into their hearts, འདི་ཕྱིའི་དོན་རྣམས་ངང་གིས་འགྲུབ་པར་ཤོག di chi dön nam ngang gi drubpar shok So they naturally accomplish the benefit of this life and the next! སྤྲུལ་པའི་གནས་འདིའི་རྟེན་འབྲེལ་འགྲིག་པའི་མཐུས། trulpé né di tendrel drikpé tü May all the invading enemies of snowy Tibet be averted གངས་ཅན་བོད་ཀྱི་མཐའ་དམག་ཀུན་བཟློག་ཅིང་། gangchen bö kyi tamak kün dok ching By the power of the auspicious interdependence of this emanating place, and སྐྱེ་དགུ་ཐམས་ཅད་བོད་ཞིང་སྐྱིད་པ་དང་། kyegu tamché bö shing kyipa dang May all the beings of the land of Tibet be happy, and ཐུབ་པའི་བསྟན་པ་དར་ཞིང་རྒྱས་པར་ཤོག tubpé tenpa dar shing gyepar shok The doctrine of the Buddha flourish and spread! ངན་སོང་གསུམ་གྱི་སྡུག་བསྔལ་ཀུན་ཆད་ཅིང་། ngensong sum gyi dukngal kün ché ching May all the suffering of the three lower realms cease, and ཁམས་གསུམ་འོག་མིན་ཞིང་དུ་འབྱོངས་པ་དང་། kham sum womin shing du jongpa dang The three realms attain the perfection of Akaniṣṭha ! ཇི་སྲིད་ནམ་མཁའ་ཟད་པར་མ་གྱུར་བར། jisi namkha zepar magyurwar May the ornamented wheels of the three secrets blaze གསང་གསུམ་རྒྱན་གྱི་འཁོར་ལོ་འབར་བར་ཤོག sang sum gyen gyi khorlo barwar shok For as long as space remains! COLOPHON ཅེས་ལའང་དཔའ་བོའི་ཁྱུ་མཆོག་འོར་ཤོད་ཨོ་རང་གི་ཁྱིམ་བདག་ཆེན་པོ་དཔལ་རྒྱལ་གྱིས་སྦས་ཡུལ་ཆེན་པོ་པདྨ་བཀོད་མགྲིན་པ་ལོངས་སྤྱོད་ཀྱི་འཁོར་ལོའི་ཆ་ལས་གནས་ནང་སྡིངས་ཀྱི་སྒྲུབ་སྡེ་པདྨ་འོད་གླིང་གི་འདུས་པ་རྣམས་ལ་རྒྱུན་དུ་བཙུགས་ཆོག་པ་དགོས་ཚུལ་གྱིས་བསྐུལ་མ་མཛད་པ་བཞིན་རིག་པ་འཛིན་པ་བཞད་པའི་རྡོ་རྗེས་བག་ཡོད་ཅེས་པ་ཆུ་མོ་གླང་གི་ལོ་སྤྲེའུ་ཟླ་བའི་དཀར་ཕྱོགས་ཀྱི་གྲལ་ཚེས་དགེ་བར་པདྨ་ཡང་སྡོང་གི་ཁང་བུར་ཤར་མར་སྤེལ་བའི་ཡི་གེ་པ་ནི་རྡོ་རྗེ་གསང་བདག་གོ། Thus, the great householder Palgyal[ 2 ] of the supremely heroic Orshö Orang family requested Zhepe Dorje on behalf of the monks of the Pema Ö Ling retreat center in the sacred place of Nang Ding, which is the aspect of the throat cakra of enjoyment in the great hidden land of Pemakö , for an essential [prayer] that would be suitable for regular use. Accordingly, in the quaint residence of Pema Yangdong Dorje on the virtuous day of the first half of the Monkey month in the Female Water Ox year (1733) called Incautious[ 3 ], the vidyādhara Zhepe Dorje clearly dictated [this prayer] to the scribe Dorje Sangdak. NOTES [1] Lha gcig rdo rje skyabs byed, BDRC P2CN4771 [2] Personal Communication – Franz-Karl Ehrhard (2018). Orshö Orang were landed nobility in eastern Kongpo and important benefactors (sbyin bdag) specifically to Chöje Lingpa (1682–1720). The transliteration for this textual line is: dpa' bo'i khyu mchog 'or shod o rang gi khyim bdag chen po dpal rgyal gyis. [3] The term for the female Water Ox is bag med (pramādin). Although it is a rendering of a negative verb of existence—med pa, it is commonly written with a positive verb of existence—yod pa, lending to a rendering of bag yod. [4] For more information about the life of Lelung Zhepai Dorje see Tom Greensmith” The Fifth Lelung Jedrung, Treasury of Lives . Photo credit: Lelung Dharma Centre Thanks to Adam Pearcey at Lotsawa House for his editing. Published: December 2020 BIBLIOGRAPHY Lelung Jedrung Zhepe Dorje (sle lung rje drung bzhad pa’i rdo rje). 1982. sbas yul pad+mo bkod du bgrod pa’i smon lam . In gsung ’bum/bzhad pa’i rdo rje , vol.7, 515–520. 大谷大学图书馆. 京都市. BDRC W1CZ2744 . Abstract A prayer to take rebirth in the hidden sanctuary of Pemakö, where obstacles such as sickness and conflict are scarce or nonexistent and favourable conditions may aid progress on the Dharma path. BDRC LINK W1CZ2744 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 00:27 TRADITION Geluk | Nyingma INCARNATION LINE Lelung Jedrung HISTORICAL PERIOD 18th Century TEACHERS The Sixth Dalai Lama, Tsangyang Gyatso The Fifth Panchen Lama, Lobsang Yeshé Damchö Sangpo Mingyur Paldrön Chöje Lingpa Dönyö Khedrup The First Purchok, Ngawang Jampa Ngawang Chödrak Yeshé Gyatso Damchö Gyatso Losal Gyatso Lhündrup Gyatso Dungkar Tsangyang Drukdrak TRANSLATOR Tib Shelf INSTITUTIONS Lelung Monastery Mindroling Ngari Dratsang Chokhor Gyal Trandruk Potala Tsari STUDENTS Kunga Mingyur Dorj e Dorje Yom e Kunga Paldzom Lobsang Lhachok Dönyö Khedrub Polhané Sönam Tobgyé Ngawang Jampa Mingyur Paldrön The Fifth Dorje Drak Rigdzin, Kalzang Pema Wangchuk Lhasang Khan AUTHOR Lelung Zhepe Dorje An Aspiration to Travel to the Hidden Land of Pemokö VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! Name * Email* Submit Tib Shelf is a not-for-profit organisation dedicated to translating, presenting and preserving primary source Tibetan texts across a vast array of genres and time periods. We make these literary treasures accessible to readers worldwide, offering a unique window into Tibet's rich history, culture and traditions. Tib Shelf has been accredited by the British Library with the International Standard Serial Number (ISSN): 2754–1495 CONTACT US | SHELVES@TIBSHELF.ORG © 2024 Tib Shelf. All rights reserved.

A mysterious letter from the Ninth Paṇchen Lama's secretary to Hotoktu Rinpoche, now preserved in a French private collection - its acquisition history remains unknown. A Letter to Hotoktu Rinpoche I offer this at the feet of the incomparable glorious protector of the doctrine and beings, the venerable lord and excellent being, Hotoktu Rinpoche. [ 1 ] In these exceedingly virtuous times, I [hope] your supreme body, the singular eddy flowing from the pure conduct of your primordial and immense resolve to attain enlightenment and the source of precious jewels, is entirely brilliant. Moreover, the garland of your incomparable, marvellous deeds brings about the benefit and welfare of the teachings and beings in an all-pervasive manner, as if it is rising to the summit of existence. We are grateful for your loving care! I am also well, both mentally and physically. We humbly request that the precious emanation of the supreme protector, [the Paṇchen Lama], take up all the lifestyles of previous reincarnations and diligently engage in studying and conducting deeds beneficial for religious and secular matters. The main point of this letter is connected with an enquiry made by the head personal attendant Nomin Han . [ 2 ] Here, we have made good preparations for the long-life offering to the refuge protectors, victorious lords, father and son (the Paṇchen Lama and the Dalai Lama) and to serve and venerate the sangha. However, it has not been possible to obtain permission to do this in the last three years. Hence, [the Panchen Lama], like a thirsty person desires water, very much wishes to visit you. However, in addition to his old age, recently, from the beginning of the second month, he has developed an illness that is combined with phlegm, blood pressure, and bo disease. [ 3 ] It is increasingly worsening. Not only that, but the divination that was conducted last year indicated that the obstacles of his sixty-second year would be significant. This divination also indicated that there would be a slightly greater obstacle on the way. Subsequently, we do not have the hope that he will recover for a while or for you both to come together. At this time, the treasurer, master, and servants were specially delegated to offer gifts without delay to everyone, especially the government, in reciprocity with the gifts received. Apart from that, we have no choice but to take leave for a few years until his health is completely restored. Also, as the head personal attendant himself has [already] sent a separate detailed letter requesting permission to serve you, the Excellent Protector, when you come to Tibet, if you are definitely going to come, I hope his request will be answered with a positive result. Please keep us informed of your visit and, as per your wishes, we can choose and appoint suitable and new personal attendants. Please keep [these words] in the deep expanse of your mind. In the future, for the excellent benefit of the doctrine and beings, please spontaneously establish your precious feet in the everlasting nature. Moreover, may your enlightened resolve and beneficial activities be even better than before, and from that state, may you also keep your compassionate deeds uninterrupted like the Ganges river. I send this request and my regards along with a pair of ceremonial scarfs. [ 4 ] Sent on an auspicious date. COLOPHON None NOTES [1] If the letter is from the secretary of the Ninth Paṇchen Lama, then Hotoktu Rinpoche is khal kha rje btsun dam pa 08 ngag dbang blo bzang chos kyi nyi ma, or rje btsun dam pa ho thog thu rin po che, 1870/1871–1923/1924, BDRC P4945 [2] byabs khrus mkhan po no min han [3] 'bo nad [4] lha rdzas Photo Credit: Wikipedia Published: September 2021 BIBLIOGRAPHY paN chen bla ma 09 thub bstan chos kyi nyi ma (purported). Date unknown. Private Collection. London: Tib Shelf W003 Abstract This letter is purportedly from the secretary of the Ninth Paṇchen Lama to Hotoktu Rinpoche. It was purchased and is now conserved in a private collection in France. The means of the initial acquisition is unknown. We are happy to receive any information concerning this letter. TIB SHELF W003 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 03:35 TRADITION Geluk INCARNATION LINE Paṇchen Lama HISTORICAL PERIOD 19th Century 20th Century TEACHERS The Thirteenth Dalai Lama, Tubten Gyatso Ngawang Tsültrim Dönden Tenzin Wanggyal TRANSLATORS Rachael Griffiths Tib Shelf INSTITUTION Tashilhünpo Monastery STUDENTS Pema Chok Palsangpo The Fifth Jamyang Shepa, Lobsang Jamyang Yeshé Tenpé Gyaltsen Jigme Trinle Gyatso Lobsang Lungtok Jikmé Tenpé Gyaltsen Ngawang Tsültrim Dönden Jigme Tenpé Gyaltsen The Fifth Maṇipa, Lobsang Chöpel Gyatso AUTHORS The Secretary of The Ninth Paṇchen Lama Tubten Chökyi Nyima A Letter to Hotoktu Rinpoche 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.

Two spontaneous songs by Lelung Zhepe Dorje: one honoring the mysterious Je Traktung Pawo, another celebrating unobstructed awareness - both transmitting direct spiritual experience through verse. A Series 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. Please note video narration is only 2nd song at the present time. 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 Series 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.

Outlining a four-fold presentation of Tibetan science-fiction literature, this introductory article explores connections to ancient scriptures, contemporary tales, Tibetan-related literature, and translated media. 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 first guidebook to Pemokö, revealed as a treasure by Jatson Nyinpo, prophesies future degeneration and identifies this sacred hidden land as a sanctuary. 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.

Tracing Galenteng Monastery from its founding by Lhalung Pelgyi Dorje through its evolving construction, lineage affiliations, and even its changing name and pronunciation. The History of Galenteng Monastery The monastery sits in the Khorlo Valley [ 1] in the district of Dege. Initially, after killing the Tibetan King Lang Darma (r. 838–842), [ 2 ] Lhalung Pelgyi Dorje (early 9th cent. – mid 9th cent.) [ 3 ] fled to Do Kham in the year 1005/6 [ 4 ] and built a square meditation building without a central pillar. Later, Lord Ling Repa (1128–1188) [ 5 ] of the Kagyu [order] came and restored that meditation building. Then, while Ga Anyen Dampa (1230–1303) [ 6 ] was traveling to China, he constructed a protectors’ temple called Utter Victory Over Mara . [ 7 ] At a later time during the eleventh calendrical cycle (1600), the dharma lord Tenpa Tsering (1678–1738) [ 8 ] established an entire monastery, primarily building The Completely Victorious Teachings of the Buddha Assembly Hall along with its sacred objects and shrine rooms. Ga from the name Ga Ling [ 9 ] is a sub-category of the six principal Tibetan clans. In ancient times, there was a region that was cut off from the Ga clan and was known as the Land of Asha. [ 10 ] Due to the fact that the people [in that region] were not able to [properly] pronounce Ling, the word corrupted to Len. [ 11 ] Legend has it that when Anyen Dampa was travelling to China, he removed his saddle [to rest] at Galenteng and over time, the meaning of Galen [ 12 ] was said to derive from this [anecdote]. However, concerning this statement, Namkhai Norbu (1938–2018) [ 13 ] comments, “Since Anyen Dampa was riding a horse while traveling to China and while returning to Tibet, he would have unsaddled his horse every day. If [it is like the legend asserts], then all those areas in China and Tibet would be called Galenteng!” Consequently, since this place is in the center of the Land of Asha, the principal area of the ancient Ga descendants, it is conventionally known as Galing. After Lang Darma was set upon the throne the Buddha’s doctrine greatly diminished, and it was at this time that Lhalung Pelgi Dorje murdered him and then rode out in the direction of Do Kham [to escape]. When he [arrived and] set his lotus feet upon Galingteng, he saw that it was a marvelous place and constructed a square meditation building without a pillar. There he practiced for a few months. Since the families of the Asha [region] were well-disposed toward the teachings, they paid great respect and service toward Lhalung Pelgyi Dorje. However, he did not continue to reside in the area, and he travelled to the nearby cave of the Secret Lord, which had been blessed by Guru Pema. This place is in the central mountain of the supreme secret site of the peaceful and wrathful deities of the three families. This is where he spent the rest of his life, later passing into a body of rainbow light. [In a later period], Lord Ling Repa (of the Pakdru Kagyu) arrived at Galingteng and restored the meditation building of Lhalung Pelgyi Dorje. It is also where he taught the excellent teachings to the people of that land for a few months and built an additional square meditation building equal in size to the [other] meditation building. In that place, he accepted a few disciples, and their lineage holders resided there until [very] recently. Thereafter, when the teacher Ga Anyen Dampa was travelling from China to Tibet, he set his lotus feet upon Galingteng in Do Kham, arriving at the meditation building of Lhalung Pelgyi Dorje. There he constructed a protectors’ temple called Utter Victory Over Mara . It was from that period that the transmissions of the secret mantra of the Nyingma, Kagyu, and Sakya [traditions] were continued without partiality. These teachings became the tradition of Lhalung Pelgyi [Dorje] of Galing. At a later time when the dharma lord Tenpa Tsering was building twenty-five temples [ 14 ] in Derge, he built Galingteng’s Completely Victorious Teachings of the Buddha Assembly Hall . [At that time] there were Lhalung Pelgyi Dorje’s meditation building and the outer and inner meditation [sections] of the lord of adepts Ling Repa’s meditation building. Frescos of the Kagyu and Nyingma [traditions] could be seen in the central and left shrine halls of the temple. Up until recently the shrine hall to the left, in particular, was set with statues of the peaceful and wrathful guru as well as the twenty-five disciples consisting of the lord and his subjects. [ 15 ] That shrine hall was widely known as The Nyingma Shrine Room . [ 16 ] Following the example of the prayer festival [ 17 ] in Lhasa, the king of Dege inaugurated the practice of The Great Six Assemblies of the Convocation [ 18 ] at Lhundrubteng’s Gonchen Monastery [ 19 ] and its seven subsidiary monasteries within which Galing Monastery is included. Later, the tradition of appointing an abbot from Ngor Tartse, [a guru’s residence at Ngor Ewam Choden Monastery], [ 20 ] at [Galingteng Monastery] flourished. This abbot was known as Rongpo Yarmar. [ 21 ] Many excellent and great beings came including: Sanggye Lhundrub [ 22 ] a guru of scholars and adepts, Ronpo Sherab Chozang, [ 23 ] and guru Nawang Pelden. [ 24 ] As the teachings from the previous tradition of Lhalung Pelgyi Dorje diminished, the people there considered it to be a monastery of the glorious Ngor [tradition]. More recently, many gurus of the Nyingtik , or Heart Essence, lineage came including the teacher-student pair of Galing Guru Kunga Pelden [ 25 ] and Khyentse Chokyi Wangchuk. [ 26 ] Once again the teachings of Dzogchen, or the Great Perfection, spread. Thus, for over nine-hundred years since the founding of this monastery, excellent and great beings who continued to come to [Galingteng] built many sacred objects and shrine rooms. Yet most importantly, during the time of the previous Galing Khyentse, a list was arranged containing names of the [sacred buildings and objects] that had been [at the monastery]. As mentioned beforehand, there is the four-pillared Completely Victorious Teachings of the Buddha Assembly Hall constructed by the dharma lord Tenpa Tsering, Lhalung Pelgyi Dorje’s meditation building, the lord of adepts Ling Repa’s meditation building that has outer and inner [sections], the temple of Rongpo Yarmar, the temple shrine room which is of the Nyingma, Kagyu, and Sakya [traditions], Ga Anyen Dampa’s protectors’ temple called Utter Victory Over Mara , a giant prayer wheel, another shrine room, Galing Khyentse’s palace, and living quarters for over eighty monks. When it comes to the principal sacred objects, they include a pair of statues of the Buddha about a cubit high made of the Indian alloy called li khra , [ 27 ] a statue of the Mahakala’s Warm Bird [ 28 ] handcrafted by teacher Ga Anyen (It is widely known that at the heart of this statue remains the warmth of a bird.), three statues of a peaceful guru, a wrathful guru, and a lion guru, a statue of Vajrabhairava, a statue of Derge’s protector Nyenchen Getok Buzik Je, [ 29 ] a golden reliquary inlaid with precious stones, and cymbals called Dzamling Yezhag , which were famously brought by a garuda (These are said to be imprinted with the beak of the garuda.). Concerning the source of offerings such as the expenditure for conducting practices at this monastery: Previously, the followers [ 30 ] of the monastery were from six settlements—three settlements of Gyachu and three from Lezil . [ 31 ] Now, there are only the three settlements of Lezil (The other set of three does not exist.). They present offerings such as grains, butter, and cheese. The local Tibetan governing regimental commanders known as Khyung and Ton [ 32 ] respected Galing Guru Kunga Pelden as their main guru. As such, there are many taxed farmlands from places such as Korlo Valley, Khar Sum Valley, and Mar Rongnang,[ 33 ] which have been collected together. This monastery has four main administrators and around twenty service workers. Each of the main administrators hold their responsibilities for seven years. However, during the Cultural Revolution, the monastery’s sacred objects and shrine rooms were completely destroyed, and only the name remained. These days the temple, the statues of the Buddha and his principal retinue as well as the statues of Guru [Rinpoche] and his principal retinue have been newly constructed. More than forty monks [currently] reside at the monastery. COLOPHON None NOTES [1] 'khor lo mdo [2] glang dar ma or u'i dum bstan/'u dum bstan (Tri Üdum Tsen), BDRC P2MS13219 There are various dates put forth concerning the time period of Lang Darma, but here we are presenting from Dates in Tibetan History and Key Events in Neighboring Lands in The Tibetan History Reader, edited by Tuttle Gray and Schaeffer Kurtis R., Xv–Xxiii. New York: Columbia University Press, 2013. [3] lha lung dpal gyi rdo rje, BDRC P6986 [4] The script in the text is unclear if it is 1005 or 1006. Regardless, these dates need to be taken into consideration with the proposed dating of Lhalung Pelgyi Dorje and Lang Darma. See note above. [5] gling ras pa pad+ma rdo rje, BDRC P910 [6] sga a gnyan dam pa kun dga' grags pa, BDRC P2612 [7] bdud las rnam rgyal. [8] sde dge rgyal po 10 bstan pa tshe ring, BDRC P4095 [9] sga gling [10] 'a zha'i yul [11] len [12] sga len [13] nam kha'i nor bu [14] The clause here is: dus phyis chos rgyal bstan pa tshe ring gis sde dge las dgon nyi shu rtsa lnga bzhengs pa'i du|. We have consulted a handful of Tibetan and Western Tibetologists concerning las dgon and have not yet come to a definitive answer. According to Jann Ronis’ work The Deeds of the Dergé King in Sources of Tibetan Tradition edited by Kurtis R. Schaeffer, Matthew T. Kapstein, and Gray Tuttle, 607–614, New York: Columbia University Press, 2013, Tenpa Tsering constructed seventeen temples during his reign. There are, additionally, twenty-five major Sakya temples in Dege; however, the translators have not found a corroborating list. It has also been suggested that these are statues of the Raven-Faced Mahākāla (las mgon, Kakamukha Mahākāla), a retinue protector figure of Catubhuja Mahākāla. If you are able to provide any help in this matter, please contact Tib Shelf. [15] rje 'bangs nyer lnga [16] snying ma'i lha khang [17] smon lam [18] 'dzoms pa’i drug 'du chen mo [19] lhun grub steng, BDRC G193 [20] ngor thar rtse and Ngor e waM chos ldan, BDRC G211 [21] rong po yar mar [22] sangs rgyas lhun grub [23] rong po shes rab chos bzang [24] ngag dbang dpal ldan [25] kun dga' dpal ldan, BDRC P6963 [26] mkhyen brtse chos kyi dbang phyug [27] This is said to be made from gold, silver, zinc, and iron. [28] mgon po byi'u drod ma [29] gnyen chen gad thog bug zig rje [30] lha sde [31] brgya chu shog and Le zil shog [32] khyung, BDRC C11MS134 and ston [33] 'khor lo mdo, mkhar sum mdo, and dmar rong nang BIBLIOGRAPHY 'Jigs med bsam grub. 1995. Sga len dgon pa (sde dge rdzong) . In Dkar mdzes khul gyi dgon sde so so'i lo rgyu gsal bar bshad pa, vol. 1, pp. 240–241. Beijing: Khrung go'i bod kyis shes rig dpe skrun khang. BDRC W19997 Abstract A short text concerning Galenteng Monastery purportedly initially established by Lhalung Pelgyi Dorje. Its construction, linage affiliation, pronunciation, and orthography changed over time lending itself to a multitude of modifications. BDRC LINK W19997 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 00:27 TRADITION Nyingma | Kagyu | Sakya FOUNDED 1005/1006 REGION Derge ASSOCIATED PEOPLE Lhalung Pelgyi Dorje Ling Repa Anyen Dampa The Tenth Derge King, Tenpa Tsering Sanggye Lhundrub Ronpo Sherab Chozang Guru Nawang Pelden Kunga Pelden Jamyang Khyentse Chokyi Wangchuk TRANSLATOR Tib Shelf INSTITUTION N/A INCARNATION LINES Unknown AUTHOR Jigme Samdrup The History of Galenteng Monastery 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.

Senior Geluk figure Lelung Zhepe Dorje (1697-1740) recounts his extraordinary 1729 pure vision of Gesar of Ling, marking a rare intersection of Geluk tradition with Tibet's epic hero. Chapter Narrating the Pure Vision of Gesar I pay homage, with a mind of sincere respect, to the Great Noble One, Lord of the Three Worlds, [ 1 ] and his entourages. The many tales of the Great Noble One, Gesar Dorje Tsegyel, [ 2 ] known throughout the Three Worlds, [ 3 ] are deep and hard to fathom, passing beyond our ability to comprehend. There are many different ways in which the story has come down according to a disciple’s individual karmic lot. Even today, such tales continue to be told in all directions without distinction in Dokham, Utsang, and so on. And although all these various life stories differ in style and content, they need not be considered contradictory since they are the life stories of a thus-gone one. [ 4 ] It is for this reason that there is variance. Here, not long after the [annual] grand festival to celebrate the joining of the Great Queen of Medicine, Dorje Yudronma, [ 5 ] and the Great Noble One of Ling (Gesar), at the Zangdokpelri [hermitage] in the Lelung region of the eastern land of Olga [ 6 ] [in Lhodrak, southern Tibet] in the year of the Earth Female Bird [1729 CE], an emanation of the Great Noble One (Gesar) was encountered in the form of an iron man wearing iron armour, brandishing a silk-pennanted spear. And the following life story was heard: Now in the realm of the gods above, from a primordial state of complete nothingness, a White Light, like the Victory Star, [ 7 ] arose. Being born from the Divine Wish-Fulfilling Jewel, [ 8 ] it resided in an egg-like womb of light, a light born out of its own radiance. And soon afterwards, desire arose in the breast of one daughter of the gods called Bum Okimetse, [ 9 ] and she replicated that luminous sphere. For this she was ridiculed and cursed by the gods and grew ashamed. So she went to a victorious sage of the gods and humbly beseeched him thus: “They accuse me of having done that which I have not done! They blame me for having attachments that I do not have! I just can’t take their chastisements anymore! I can dwell no longer in the realm of gods above, And nor can I go to the land of the lu water-spirits [ 10 ] below.” “So I should take a quick look at the middle world of humans. I shall take that young godling along with me [as a companion]. Is there any fault created by my going there? Great sage, please tell me; I implore you!” Thus she spoke, and the old sage of creation, born into the caste of Yungdrung Bon, [ 11 ] replied thus: “ A-ya-ya , you crowned girl, Light Garland Goddess! It is very good that you have come here, as I have been wanting to see you. Last night, beings in the land of men Had hurried dreams of various kinds. So many good signs! Such as cannot be spoken.” “ A-ya-ya ! These were signs; these were premonitions, That you, my girl, would come at this time. For now you should stay awhile longer in the land of gods, For from [your nurturing] mother’s lap, a son will be born. Call upon the god Gertso Nyenpo [ 12 ] for help But don’t dismiss your young godling, For he will be of benefit to all beings of all countries and regions.” [ 13 ] “ A-ya-ya! A godling is better than a man, Unlike other little men born of gods! Three fives make fifteen! Possible danger can come of this! Three sixes make eighteen—certainly a chance of such! O beautiful maiden, may your innermost mind be at peace.” Then the goddess Bum Okimetse went back to her own dwelling place and, [in accordance with his instructions], made offerings of female yak milk to the worldly god Nyenchen Gertso. [ 14 ] As she prayed, Gertso actually came before her and, taking her tightly on his lap, he made love to her fifteen times, inducing in her a state of great pleasure. And after a while, just as the sage had prophesied, the goddess became pregnant. Initially, a venomous black snake was born, and the gods gave it the name White-Turbaned Nele (Nele Tokar), [ 15 ] king of lu , and it went into the great ocean. Next, a red man and a red horse were born. He was named Tsen Yawa Kyachik. [ 16 ] He went to Zangthang Jangmar in the western direction, one of the five regions of the Gawa Valley in the northern part of Pemako. [ 17 ] It was a hub of pernicious harmful spirits near a town of the Chim [clan] [ 18 ] and barbarians. He stayed there as lord of gods and spirits. [ 19 ] Then a blue man wearing fine blue clothes and a blue horse were born. He was given the name Lord of Waters, Lap-born Masang (Chudak Pangkye Masang). [ 20 ] He went to the land of Lato. [ 21 ] After that, a malicious harmful spirit was born with a chin of iron and a yellow beard spiked like tongues of fire. He was respectfully given the name King of Demons (Dudje Gyelpo) [ 22 ] and, in fact, was none other than the mind-lord Indra. [ 23 ] He went to the land of Gyatri Gotri Shing [ 24 ] and was also known as Gyaje Tsenpo, [ 25 ] or the One-eyed Demon King of the Eastern Direction. Following that, a black man and a black horse were born. He was given the name Moon-faced Demon (Dudawai Gonchen). [ 26 ] He had unimaginable power and magical abilities, difficult for others to defeat. Going to the northern land of Mizhung, [ 27 ] he became a hunter. Having killed many beings by gathering their life-breath, he accumulated about a hundred thousand human and horse corpses and stayed there enjoying their flesh and blood. Subsequently, a daughter of the gods—so beautiful that a single glance nulls contentment—was born. She was given the name Charming Goddess (Lhamo Yitrok). [ 28 ] By and by, she went to the red copper plain of the tsen [ 29 ] and lived there as the wife of the noble tsen , Lutsen. [ 30 ] Then the harmful spirit Genuine Knowledge (Yangdak Shay) [ 31 ] was born, beautiful and heroic. In the Palace of Braids, [ 32 ] he joined the entourage of Vaishravana, [ 33 ] and together with the servants of this great wealth-god and lord of treasures, he stayed as the Great Protecting King of the Northern Direction. [ 34 ] Next, a being with the appearance of a sinpo demon, [ 35 ] skilled in martial arts, was born, known as Raksha Lightening-Garland (Yaksha Loktreng), [ 36 ] who in the depths of the ocean, by the power of karma, joined with the female lu Toad-headed Bloodshot-eyed (Belgo Trakmikma), [ 37 ] whose desire boiled like water. By entering into sexual union, they became husband and wife. It is said that she gave birth to the four-faced Vishnu King of Rahu. [ 38 ] Then Black Shiva (Wangchuk Nakpo) [ 39 ] was born, and staying in the land of turban-wearers, he became the protector of the Muslim regions. After that, the Red Lord of Death (Shinje Marpo Chidak), [ 40 ] the colour of blood, was born. He was also known as Bandit Bringer of Fire, the Red Lord of Life (Sokdak Marpo), or Great Abse, among other names. [ 41 ] He was the master of swift and sharp martial skills and possessed magical abilities. It is said because he had sex with his own sibling, the Charming Goddess, kith and kin were ashamed. The gods insulted them, and they were belittled by shame. Following that, the protector of China, the land of the Eastern Direction, called Lhanyen Lhaje, [ 42 ] was born. He became the protector of White Confucius. And until now, he stays in those bad regions. Then a demoness the colour of blood, with the body of a sinmo demoness and the head of a lion, was born. She was known as Red Lion-faced (Sengdong Marmo) [ 43 ] and became the wife of the demon Black Yabshar, [ 44 ] otherwise known as the Lion-faced Kunga Zhonu, the protector of the realm. [ 45 ] Next, Simultaneously Red (Chikchar Marpo) [ 46 ] was born and went to Tsaritra, [ 47 ] enjoying flesh and blood. Since he had little compassion for those mired in the passion of life, he became lord of the haughty spirits, and there he remained. After that, the one called Great Apo, [ 48 ] who resides now as a protecting god of Pemako, was born. Going to the lands of Lo Dra and Hor Ga, [ 49 ] he protects the outer, inner, and secret regions of Pemako and subregions. Then when all these fourteen elder siblings were born, the fifteenth, the Great Noble One, Gesar, King of Dralha, [ 50 ] was born. He was youthful in stature and beautiful with all the signs and characteristics [of a special being] complete, transfixing to look upon, and capable of bringing all the Three Realms [ 51 ] under his dominion. Initially, he thrice played dice [ 52 ] in the realm of gods and gained respect from all of them. Then, going to the land of humans, he again thrice played dice games, casting gambling dice, [ 53 ] and playing pebbles, [ 54 ] thereby bringing all the beings of the human realm into complete submission; he was left unrivalled. Then, having crossed to the water realm, he trice did swimming, jumping and other such games, and all the female lu lusted after him. Hence, he gained mastery over them, neutralized their viciousness, and calmed their fury. And in that way, being without rival in the Three Worlds, the Great Noble One traversed instantly through the central region [ 55 ] [of Tibet] to Serzhong Zangri. [ 56 ] In the female Earth Bird Year, the Great Noble One took care of the reincarnation of the son Gadol Gali. [ 57 ] For our benefit, he turned his horse towards the hermitage of the supreme sacred site of Zangdok Pelri [in Lelung Valley] and took the Great Queen of Medicine, Lachik Yudronma, as his consort. All lords and ministers, from the treasurer and attendant to the hen keeper and swineherd [who witnessed this], are still alive to this day. In the past, when Great Noble One came to Tibet, he visited all these places and blessed all the hermitages, mountains, and cliffs. And previously, his flying-mount-tree, [ 58 ] [the tree from which he gets his flying stick], was [considered to be] at the upper slopes of Lhunpo Dza. [ 59 ] But today it is not there, as it has been felled. And from the upper slopes of Lhunpo Dza to the area of Chabumpa, [ 60 ] the stones Gesar placed there can be seen even now. Later, the secret caves, sacred sites, and holy lakes were discovered eventually, as they were pointed out and taught in the secret transmission. COLOPHON This is the first chapter of the three-part oral instruction of the Gesar Pure Vision. NOTES [1] 'jig rten gsum. Referring to the worlds of lha ‘gods’ above, klu ‘water spirits’ below, and gnyan ‘worldly deities’ in the middle. This tripartite scheme of a vertically-ordered world is a central theme in most tellings of the Gesar epic. In this text, two or three terms are used to refer to the scheme: ‘jig rten gsum, sa gsum, and srid gsum. The first two we have translated as “Three Worlds” and the last as “Three Realms”, since it could also be interpreted as referring to the Buddhist scheme of Form, Formless, and Formless Realms (more commonly known as as khams gsum). [2] skyes bu chen po ge sar rdo rje tshe rgyal [3] sa gsum [4] de bzhin gshegs pa, tathāgata [5] Sman btsun chen mo rdo rje g.yu sgron ma is one of the bstan ma bcu gnyis, the 12 native goddesses who according to Nyingma lore were converted in the 8th century by Padmasambhava and Pelgyi Senge (dpal gyi seng ge; BDRC P4236 ) to become protectors of the tantric teachings of the Old School. [6] 'ol ga [7] The Victory Star (rgyal skar, puṣya/pauṣa) is one of the twenty-eight stars/constellations (rgyu skar nyi shu rtsa brgyad, aṣtāviṃśati nakṣatrāṇi) in the Indo-Tibetan system of lunar mansions, an ancient Indian division of the ecliptic. In the Tibetan tradition, a period associated with one of these constellations is determined by the moon’s position. If the moon was in the Victory Star at sunrise on a lunar day, that day would be considered to be ruled by that constellation. [8] lha'i yid bzhin nor bu rin po che [9] 'bum 'od kyi me tshe [10] klu (Skt: (nāga) are beings of the world below, associated with water, health, and wealth. [11] g.yung drung bon [12] lha ger mtsho gnyan po. The deity ger mtsho, in various spellings, is frequently encountered in tellings of the Gesar epic as the gnyan father of Gesar. Gnyan are a class of powerful worldly deities in Tibetan culture who inhabit the middle world, in which humans also dwell. They are often associated with mountain deities. [13] yul gling dgu'i skyes 'gro yongs [14] srid pa'i lha gnyan chen po ger mtsho. See note above. [15] ne le thod dkar [16] btsan ya ba skya gcig [17] zangs thang byang dmar gyi gling and dga' ba lung [18] 'chims [19] lha srin [20] chu bdag pang skyes ma sang [21] la stod [22] bdud rje rgyal po [23] brgya byin (“hundred sacrifices”) is the usual Tibetan name for Indra (also known as Kauśika or Śakra), king of the heaven of the Thirty-Three gods (of the desire realm). [24] rgya khri sgo khri shing [25] rgya rje btsan po [26] bdud zla ba'i gdong can [27] mi gzhung [28] lha mo yid 'phrog [29] btsan. These are non-human entities of the world characterized in Tibetan culture. They are included in the eight classes (sde brgyad) and are primarily seen as greatly powerful and nefarious beings who inhabit a specified locale. [30] klu btsan. This name is familiar from many tellings of the Gesar epic in which Lutsen is one of the hero’s main adversaries. In many tellings, he is the Demon of the North, whose beautiful wife waylays Gesar for many years. [31] yang dag shes [32] lcang lo can gyi pho brang [33] rnam thos sras, Vaiśravaṇa [34] byang phyogs skong ba'i rgyal po chen po [35] Srin po (or feminine srin mo) are a prominent class of harmful being or demon in Tibetan culture. This is the term used in Tibetan to translate the Sanskrit rākṣasa. They are human-eating and bloodthirsty. [36] rak+sha glog phreng [37] klu mo sbal mgo mig khrag ma [38] khyab 'jug gza'i rgyal po [39] dbang phyug nag po [40] gshin rje dmar po 'chi bdag [41] jag pa me len; srog bdag dmar po; ab se chen po. Among the “other names” alluded to would be beg tse and lcam sring. [42] lha gnyan lha rje [43] seng gdong dmar mo [44] yab shar nag po [45] zhing skyong seng ge'i gdong chen kun dga' gzhon nu [46] cig car dmar po [47] tsa ri tra [48] a pho chen po [49] klo gra; hor ga [50] dgra lha [51] srid gsum. This could refer to the “three worlds” (worlds above below and in the middle) or to the classical Buddhist scheme of Three Realms (usually known as khams gsum) of the Form, Formless, and Desire Realms. [52] sho [53] cho lo [54] rdo [55] dbu ru [56] gser gzhong zings ri [57] bu ga 'dol ga li'i skye ba [58] chibs phur gyi ljong shing [59] lhun po rdza'i mgul [60] bca' 'bum pa. These areas, Lhunpo Dza and Chabumpa, might be in the area of Lelung, but their exact locations are unknown to the translator and the organisation. Please contact Tib Shelf if you are aware of their whereabouts. Full Abstract: The Fifth Lelung Rinpoche, Zhepai Dorje (1697–1740), is unusual among senior Geluk figures for having taken a personal interest in the figure of Gesar of Ling, eponymous hero of the Tibetan epic. At least three texts on Gesar are ascribed to him: the one translated below and two offering texts. The text translated here narrates his ‘pure vision’ (dag snang) of Gesar, which took place near his monastic seat at Lelung, in Olga, in 1729. The vision was accompanied by a narration of Gesar’s origin ‘story’ (gtam rgyud). There are many points of interest to note about the text. Here we have an early textual attestation of the name Gesar Dorje Tsegyal, ‘Vajra Lord of Life’, the name of Gesar, which was later used by Ju Mipham in his influential elaborations of a ritual cycle centring on Gesar as protector-turned-yidam. Lelung attests that the vision took place soon after an annual festival held in his home region of Lelung, celebrating the union of Gesar and Dorje Yudronma, one of the Tenma Chunyi (‘twelve protectoresses of the teachings’), attesting to a pre-existing tradition in that region connecting Gesar to the lore around the Tantric Buddhist conversion activities of Padmasambhava. Lelung’s account of Gesar’s origins, as the 15th offspring from the union of a primordial goddess of light with a “worldly deity” (srid pa’i lha) is unusual and unique among the many tellings of Gesar’s origins. Still, it also shows interesting points of convergence with the epic storytelling traditions about Gesar, which persists in present times, especially in eastern Tibet. In particular, the identification of Gesar’s ‘worldly deity’ father as the Great Nyen Gertsho (gnyan chen po ger mtsho) is a feature often encountered in eastern Tibetan tellings of the epic. Also, Lelung’s narration of the hero’s origin is presented in the familiar three-tiered tableau of the “Three Worlds” (sa gsum, srid gsum), central to the Tibetan epic tradition and to Tibetan folk culture more broadly, of the lha (gods) above, the klu (water spirits) below, and the gnyan (worldly deities) in the middle. Unfortunately a trip to Olga, in the south-central Lhoka region of Tibet, to explore the locations in the Lelung valley referenced in the text, has so far been impossible. Many thanks to Tenzin Choephel and Ryan Jacobson for their very helpful corrections and suggestions for the translation and to Tom Greensmith for seeing the translation through to publication here. BIBLIOGRAPHY Bzhad pa'i rdo rje. 1983–1985. Dag snang ge sar gyi gtam rgyud le'u. In Gsung 'bum/_bzhad pa'i rdo rje, vol. 12, pp. 17–25. Leh: T. Sonam and D.L. Tashigang. BDRC W22130 Abstract The Fifth Lelung Rinpoche, Shepé Dorjé (1697–1740), is unusual among senior Geluk figures for having taken a personal interest in the figure of Gesar of Ling, eponymous hero of the Tibetan epic. The text translated here narrates his ‘pure vision’ of Gesar, which took place near his monastic seat at Lelung, in Olga, in 1729. Please see the full abstract in the note section of the translation. BDRC LINK W22130 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 00:27 TRADITION Geluk | Nyingma INCARNATION LINE Lelung Jedrung HISTORICAL PERIOD 18th Century TEACHERS The Sixth Dalai Lama, Tsangyang Gyatso The Fifth Panchen Lama, Lobzang Yeshé Damchö Sangpo Mingyur Paldrön Chöjé Lingpa Dönyö Khedrup The First Purchok, Ngawang Jampa Ngawang Chödrak Yeshé Gyatso Damchö Gyatso Losal Gyatso Lhündrup Gyatso Dungkar Tsangyang Drukdrak TRANSLATOR George FitzHerbert INSTITUTIONS Lelung Monastery Mindröling Ngari Dratsang Chökhor Gyal Trandruk Potala Tsari STUDENTS Kunga Mingyur Dorjé Dorjé Yomé Kunga Paldzom Lobsang Lhachok Dönyö Khedrub Polhané Sönam Tobgyé Ngawang Jampa Mingyur Paldrön The Fifth Dorjé Drak Rigdzin, Kelsang Pema Wangchuk Lhasang Khan AUTHOR Lelung Zhepe Dorje Chapter Narrating the Pure Vision of Gesar 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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Jamgön Kongtrul celebrates Jamyang Khyentse Wangpo's mastery of diverse Tibetan spiritual traditions in this reverent biographical account. Abbreviated Biography of Jamyang Khyentse Wangpo Namo guru! Your supreme name, difficult to utter, Is Jamyang Khyentse Wangpo! In all the worlds, including the gods’, Your fame shines brilliantly, And those with bejeweled crowns Bow down to your lotus feet. You are the sovereign of the complete teachings Because you are the sole refuge of all beings. You benefit all whom you encounter With the enlightened activities you possess, And your qualities make possible the impossible— How marvelous! Appearing with your charisma and reputation Generates amazement in the minds of the innocent. But these are not the qualities of an excellent being’s perfect liberation. The four elements are immensely powerful; take earth for example. Yet, they do not compare to all-encompassing space. It is the same when comparing the liberated lives of the doctrine holders in the Land of Snows With your extraordinary, marvelous, and outstanding life of liberation. How long would it take those with a hair tip of your understanding To plumb the depths of your [399] ocean of experience? You were not swayed by the power Of solicitation, intelligence, wealth, and the like. Through your inherent and cultivated qualities, You became the chief of all traditions of the victors in the land of Tibet; Solely in this way and in this world, You possessed the liberated lifestyle of a second Lord of Sages. The ten great pillars [ 1 ] that support the exegetical tradition, The eight great chariots [ 2 ] of the practice lineage, The maturing empowerments and the essential liberating instructions Of these traditions that are in the Land of Snows— You brought them to their perfection Through listening, contemplating, and meditating From non-birth, you displayed the manner of birth. From non-transference, you displayed the manner of transference. Similarly, although you reached the conclusion of all things to renounce and realize, You displayed training in skillful means as a disciple. The tantras, divisions of meditational practice, oral tradition, and treasure tradition All belong to the three yogas of the Early [400] Translations. You accepted these traditions as your own inheritance And established vast flowing networks of maturation and liberation. By the karmic propensities of your enlightened resolve, The timeliness of your disciples, And your unraveling of the vajra seals according to the ḍākinīs’ prophecy, Precious earth treasures, mind treasures, Pure visions that shine in the mind, the aural lineage, Recollected teachings of previous lives, Rediscovered teachings of previous masters, And previously known precious treasuries of the profound teachings, You opened these anew for fortunate ones And became the wheel-wielding monarch of all knowledge holders Of the Ancient School, the great secret root teachings. Muchen Cakrasaṃvara and Gyaltsab Sempa Chenpo [ 3 ] Were in actuality Khenchen Dorje Chang. [ 4 ] Tartse’s [ 5 ] relatives conferred empowerment to you, The great regent of the three secrets of body, speech, and mind. The scriptures of the primary forefathers And the auxiliary textual systems of Ngorchen, Gangkarwa, and Tsarchen and his heir [ 6 ] — You mastered all their instructions. The deities and lamas cared for you, And you established all disciples in the realm of Khecara. You left an immense legacy for the teachings And were an unrivaled lama of the Sakya tradition, The singular ornament of the teachings. Dagpo, Chenga, Karmapa, Drigung, Tak, Drukpa, and so forth [ 7 ] — You took [401] the essential nectar of their instructional advice, Obtained the actual lineage of blessings, And attained the empowerment of indestructible primordial wisdom. You established revulsion, the foot of meditation, Developed devotion, the head of meditation, And donned conscientiousness and compassionate activities, The armor of a sentinel of mindfulness. Obtaining the sign of heat of the four practices of the path of skillful means, You beheld the abiding nature of the vajra body, And realized the great mahāmudrā of the path of liberation. Thus, phenomenal existence arose nakedly as the dharmakāya. The border between your meditative equipoise and post-meditation was destroyed As your mind and appearance merged as one. Free from any sense of difference between distraction and attentiveness, You perfected the dynamic energy of the yoga of one taste In which acceptance and rejection of the two truths do not exist, Resulting in your becoming the king of all realized practitioners Of the Kagyu tradition, the essence of the teachings. Yoga Tantra teachings, such as Splendor , Peak , and Space , [ 8 ] Are as rare as gold these days. Having received them all, you took up their practice. Through the Anuttara generally—and particularly, The maturation and liberation of Hevajra , Cakrasaṃvara , and Guhyasamāja And the commentaries of those tantras—you enacted the two benefits. Followers of Butön and Dölpopa, [ 9 ] To all their scriptures, you extended your reverence. By stringing along the thinned Golden cord of the excellent tradition, You scaled to the peak of all lineage holders Of the clarifier of the teachings, Jo Zhal. Through exposition, debate, and composition, You polished the rich textual traditions of the scholars of the noble land and Tibet— The two great charioteers [ 10 ] and their successors, Including the general texts, advice, and pith instructions Of the Teacher [402] found in the instructions Of the seven deities and scriptures, [ 11 ] And, in particular, the Kadampa of the new traditions, The view of the noble tradition of the Madhyamaka, The Prajñāpāramitā of the Mahāyāna, The subtle Vinaya conduct of the Hīnayāna, And the mother of all teachings, the Abhidharmakośa . By liberating a cache of fearless confidence, You are a majestic, mountain-like geshe Of the Gandenpa, the lord of the teachings. [ 12 ] The spiritual and temporal affairs of the Shen tradition, [ 13 ] You perceived their preservation as a cause For expanding the benefit and well-being of the teachings and beings. The holders of the Yungdrung Bön tradition, You highly praised and uplifted them, And so glorified those who preserved the teachings. Furthermore, since benefitting and providing comfort To even a single sentient being Is said to be the activities of a buddha, You never belittled them With the arrogance of erudition or accomplishment. Like a mother, you were close to all the philosophical traditions; Like a father, you praised all who possessed qualities; You saw the meek as your own children. Thus, I have told the story of your realization in brief, So that the shortsighted can differentiate your unique and marvelous qualities From those of other individuals. By this excellent deed, may all beings [403] follow your life of liberation— The life of an omniscient lama and lord— Fulfill all your wishes, and spread enlightened activities in every direction. COLOPHON Not only did the precious and omniscient lama personally promise to be a holder of the Buddhist traditions, he was also commonly perceived as an eminent preserver of his own teachings. He perceived me, a lowly clod of dirt with the name of Guṇa, [ 14 ] as gold; I was thereby fortunate enough to receive the bestowal of the extraordinary nectar that is the story of how his experiential realization came to be. On account of this experience, I faithfully and respectfully attempted to articulate a small portion. May it be the cause for attaining in every life to come this excellent lama’s three secrets and enlightened activities, in the very same way. May virtue increase! NOTES The Abbreviated Biography of the Omniscient Lama and Great Vajra Holder Jamyang Khyentse Wangpo honors the nineteenth-century master with a spiritual and historical list of his deeds and associations. This biography was composed by a close spiritual friend to Khyentse Wangpo, the renowned Jamgön Kongtrul Lodrö Taye (1813–1899), who composed it under the pen name “Guṇa.” The biography, located in volume 1 of Khyentse Wangpo’s Kabab Dun, begins with a note from the author that, for him, even just saying Jamyang Khyentse’s name is difficult—such is Jamgön Kongtrul’s respectful posture toward his teacher and friend, Jamyang Khyentse Wangpo. The initial section of the text is presented mainly in a temporal light, attributing mundane qualities to Jamyang Khyentse Wangpo, such as charisma and reputation, that any influential spiritual leader can possess. However, those aspects are not what makes an individual’s life a liberating one, as the biography proclaims. The biography continues with Khyentse Wangpo’s all-inclusive acceptance, integration, and support of the diverse traditions of the noble lands of India and Tibet: from Nyingma to Bön, Abhidharma to Prajñāpāramitā, Geluk to Jonang, and Mahāmudrā to Dzogchen, the biography succinctly contains it all. [1] These are ten individuals who supported the exegetical lineages, which are emphasized in the monastic colleges (bshad drwa): (1) Tönmi Sambhoṭa (thon mi sam+b+hoTa, b. 619?, BDRC P5788 ), (2) Vairocana (bai ro tsa na, eighth century, BDRC P5013 ), (3) Kawa Paltsek (ska ba dpal brtsegs, eighth century, BDRC P8182 ), (4) Chokro Lu’i Gyaltsen (cog ro klu’i rgyal mtshan, ninth century, BDRC P8183 ), (5) Shang Nanam Yeshe De (zhang sna nam ye shes sde, mid eighth–early ninth century, BDRC P8205 ), (6) Rinchen Zangpo (rin chen bzang po, 958–1055, BDRC P753 ), (7) Dromtön (or Dromtönpa) Gyalwe Jungne (’bron ston rgyal ba’i byung gnas, 1004–1064, BDRC P2557 ), (8) Ngok Lotsāwa Loden Sherab (rnog lo tsA ba blo ldan shes rab, 1059– 1109, BDRC P2551 ), (9) Sakya Paṇḍita (sa skya paN+Dita kun dga’ rgyal mtshan, 1182–1251, BDRC P1056 ), (10) Gö Khugpa Lhetse (’gos khug pa lhas btsas, eleventh century, BDRC P3458 ). [2] These are: (1) the ancient translation tradition, or Nyingma (snga ’gyur rnying ma), (2) the tradition of precepts and instructions, or Kadam (bka’ gdams), (3) the tradition of the path and result, or Lamdre (lam ’bras), (4) the tradition of the transmitted precepts of Marpa, or Marpa Kagyu (mar pa bka’ brgyud), (5) the tradition of the transmitted precepts of the Shang Valley, or Shang Kagyu (shangs pa bka’ brgyud), (6) the traditions of pacification and severance, or Zhijé Chö (zhi byed gcod), (7) the tradition of vajra yoga, or Dorje Naljor (rdo rje’i rnal ’byor), and (8) the three adamantine states, or Dorje Sum Gyi Nyendrub (rdo rje gsum gyi bsnyen sgrub). [3] This refers to Muchen Sempa Chenpo Könchok Gyaltsen (mus chen sems dpa’ chen po dkon mchog rgyal mtshan, 1388–1469, BDRC P1034 ). [4] Jampa Kunga Tenzin (byams pa kun dga’ bstan ’dzin, 1776–1862, BDRC P3513 ). [5] The Forty-Fourth Ngor Khenchen, Jampa Namkha Chimé (ngor mkhan chen 44 byams pa nam mkha’ ’chi med, 1765–1820, BDRC P2526 ). [6] There are three main sub-schools that stem from the Sakya tradition. The Ngor (ngor) tradition is held at Ngor Ewaṃ Chöden Monastery (ngor e waM chos ldan dgon, BDRC G211 ), founded in 1429 by Ngorchen Kunga Zangpo (ngor chen kung dga’ bzang po, 1382–1456, BDRC P1132 ). The Dzong (dzong) tradition is held at Gongkar Chöde Monastery (gong dkar chos sde, BDRC G3509 ), founded in 1447 by Kunga Namgyal (kun dga’ rnam rgyal, 1432–1496, BDRC P3183 ). The Tsar (tshar) tradition is held at Dar Drongmoche Monastery (’dar grong mo che, BDRC G1KR1565 ), 7 founded circa 1550 by Losal Gyatso (blo gsal rgya mtsho, b. 1502–1566/1567, BDRC P786 ). [7] “Dagpo” refers to Dagpo Lhajé Sönam Rinchen (dwags po lha rje bsod nams rin chen, 1079–1153, BDRC P1844 ), better known as Gampopa; “Chenga” refers to Chenga Dragpa Jungne (spyan sna grags pa ’byung gnas, 1175–1255, BDRC P132 ); and “Karmapa” refers to the Fourteenth Karmapa, Tegchok Dorje (karma pa 14 theg mchog rdo rje, 1798?–1868?, BDRC P562 ). [8] Splendor is dpal mchog dang po zhes bya ba theg pa chen po’i rtog pa’i rgyal po (Śrīparamādyanāmamahāyānakalparāja); Peak is rgyud rdo rje tse mo (Vajraśekharatantra); and Space refers to the Vajradhātu maṇḍala taught in the first chapter of the Sarvatathāgatatattvasaṃgraha. [9] Butön Rinchen Drub (bus ton rin chen grub, 1290–1364, BDRC P155 ) and Dölpopa Sherab Gyaltsen (dol po pa shes rab rgyal mtshan, 1292–1361, BDRC P139 ). [10] Nāgārjuna (klu sgrub, second century, BDRC P4954 ) and Asaṅga (thogs med, c. 320 – c. 390, BDRC P6117 ) are known as “the two creators of the traditions of the two chariots” (shing rta’i srol ’byad gnyis). These two traditions are “the system of vast conduct” (rgya chen spyod pa’i srol) and “the system of profound view” (zab mol ta ba’i srol), attributed to Asaṅga and Nāgārjuna, respectively. [11] The deities and scriptures of the Kadampa school consist of four principal deities and the Tripiṭaka (Three Baskets). The four deities are (1) Śākyamuni Buddha (thub pa), (2) Avalokiteśvara (spyan ras gzigs), (3) Acalā (mi g.yo ba), and (4) Tārā (sgrol ma). The Tripiṭaka (“Three Baskets”) is composed of (1) the Basket of Discipline (’dul ba’i sde snod, vinayapiṭika), (2) the Basket of Discourses (mdo sde’i sde snod, sūtrapiṭika), and (3) the Basket of Abhidharma (chos mngon pa’i sde snod, abhidharmapiṭaka). [12] Geshe is commonly translated as a spiritual friend or mentor (dge ba’i bshes gnyen, kalyāṇamitra), and within the main Mahāyāna tradition, a spiritual friend is understood to be a necessity for spiritual progress toward enlightenment. In this case, however, geshe, which is a contracted form of the Tibetan, is an honorific title for an individual who has completed the monastic curriculum of the Gandenpa tradition, more commonly known as the Gelugpa tradition. [13] rgyal gshen mnyam chags rten ’brel here is the Bönpo version of the more well-known chos srid zung ’brel, or the combination of religion and politics. Thanks to Geshe Tri Yungdrung for this clarification. In both the 2013 and 2014 editions, the orthography of gshen is spelled with a ba prefix. Shen (gshen) is a familial name that marks the connection with the Bön tradition, which this passage concerns. [14] This is a pseudonym of Jamgön Kongtrul Lodrö Taye (’jam mgon kong sprul blo gros mtha’ yas, 1813–1899, BDRC P264 ). Published: March 2022 This work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License . Originally published for Khyentse Vision Project Photo credit: Khyentse Vision Project BIBLIOGRAPHY ’jam dbyangs mkhyen brtse’i dbang po. 2014. kun mkhyen bla ma rdo rje ’chang chen po ’jam dbyangs mkhyen brtse’i dbang po’i rnam thar nyung ngur bsdus pa. In ’jam dbyangs mkhyen brtse’i dbang po’i bka’ ’bu m, vol. 2 (kha), 294.5–299.2. khams sde dge rdzong sar dgon: rdzong sar blo gros phun tshogs. BDRC W3PD1002 ———. 2013. kun mkhyen bla ma rdo rje ’chang chen po ’jam dbyangs mkhyen brtse’i dbang po’i rnam thar nyung ngur bsdus pa bzhugs so . In mkhyen brtse’i bka’ babs , vol. 1, 397.1–403.3. dkar mdzes bod rigs rang skyong khul sde dge rdzong: rdzong sar khams bye’i slob gling. BDRC MW4PD2082 NOTES Abstract Jamgön Kongtrul Lodrö Taye praises Jamyang Khyentse Wangpo’s profound accomplishment in many of Tibet’s spiritual traditions. This work is an inspiring telling of the teacher’s life. BDRC LINK W3PD1002 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 08:29 TRADITION Karma Kagyu INCARNATION LINE Dzogchen Kongtrul Jamgön Kongtrul Dzigar Kongtrul Zhechen Kongtrul Kalu Rinpoche HISTORICAL PERIOD 19th Century TEACHERS Khenchen Tubten Gyaltsen The Ninth Drukchen, Mingyur Wangyal The First Datrul, Ngedön Tenpa Rabgye The Eighth Pawo, Tsuglak Chökyi Gyalpo Sönam Lodrö The Fourth Dzogchen Drubwang, Mingyur Namkhe Dorje Karma Tegchok Tenpel Drubgyu Tenzin Trinle The Sixth Traleb, Yeshe Nyima Pema Tenpel Jamyang Khyentse Wangpo Gyurme Tutob Namgyal The Ninth Situ, Pema Nyinje Wangpo The Fourteenth Karmapa, Tegchok Dorje Chogyur Lingpa Karma Zhenpen Özer Karma Norbu Karma Ösal Gyurme Gyurme Tenzin Pelgye Rigzin Gyatso The First Gyatrul, Dongak Tendzin The Twelfth Lab Kyabgön, Wangchen Gyerab Dorje The First Tsangchen Dorje Lopön, Ngawang Chöpel Gyatso The Second Penor, Rigzin Palchen Dupa TRANSLATOR Tib Shelf INSTITUTIONS Kaḥtok Mindröling Dzogchen Monastery Zhechen Palyul Monastery Sekhar Gutok Dratang Densatil Tsal Gungtang Tsurpu Monastery Takten Puntsok Ling Samye Zurmang Dutsitil Dzongsar Longtang Drölma Lhakhang Dzamtang Tsechu Monastery Chöje Monastery Tsangwa Monastery Karma Monastery Pewar Reting Monastery Nenang Derge Parkhang Śrī Siṃha College Chagpori Palpung Tsetang Mawochok Alo Paljor Gang Yangpachen Trandruk Zurmang Namgyaltse Khoting Lhakhang Drak Yerpa Drak Yongdzong Lhasa Tsuklakhang Potala Samye Chimpu Tashi Dokha Tsādra Rinchen Drak Dzongshö Zangri Khangmar Maṇḍala Monastery Yarlung Sheldrak Tarde Monastery Ringul Monastery Changlung Monastery Dzö Monastery Tsogyal Latso Dzongo Monastery Kyodrak Monastery Lhadrang Monastery Namgyal Ling Pangpuk Yamalung Yilhung Lhatso Yumbu Lagang Sinpo Ri Lhakhang Hepo Ri Tashi Podrang Pemaling Lake Götang Bumpa Dagam Wangpuk STUDENTS The Fourth Shechen Gyaltsab, Pema Namgyal The Fourth Rotachetsang, Lobzang Chöjor Lhundrub The Third Dodrubchen, Jigme Tenpe Nyima Mipam Gyatso Loter Wangpo Ngawang Damchö Gyatso The Fifteenth Karmapa, Khakhyab Dorje Shākya Shrī The Fifth Dzogchen Drubwang, Tubten Chökyi Dorje The Third Kaḥtok Situ, Chökyi Gyatso Gatön Ngawang Legpa Sönam Chödrub The Second Dzaḥka Chogtrul,Kunzang Namgyal Tubten Gyaltsen Özer Jamyang Sherab Chökyi Nangwa The First Gyatrul, Dongak Tenzin Rigzin Gargyi Wangchuk Norbu Tenzin Orgyen Tenzin Karma Ngedön Nyingpo Kunga Ngedön Zhabpa The Eighth Dzamtang Chöje Kutreng, Mipam Chökyi Jampa The First Tsangchen Dorje Lopön, Ngawang Chöpel Gyatso Dzongwo Kyabgön The Tenth Zurmang Trungpa, Karma Chökyi Nyinje Tubten Legshe Zangpo Tashi Chöpel Tubten Nyendrak The Fifth Shechen Rabjam, Pema Tegchok Tenpe Gyaltsen Tenzin Drakpa The First Adzom Drukpa, Drodul Pawo Dorje The Third Gurong, Orgyan Jigdral Chöying Dorje Ayu Khandro Dorje Paldron The Second Penor, Rigzin Palchen Dupa Khenchen Tashi Özer Palden Chimé Tagpe Dorje Chogyur Lingpa The Sixty-Fifth Ngor Khenchen, Dampa Rinpoche Ngawang Lodrö Zhenpen Nyingpo Könchok Paldrön Ngawang Jampel Rinchen AUTHOR Jamgön Kongtrul Lodrö Taye Abbreviated Biography of Jamyang Khyentse Wangpo 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.

Milarepa's poetic ode to Kyangpen Namkhe Dzong exalts nature itself as the source of this retreat site's blessing power, departing from traditional focus on Buddhist masters. A Song on the Merits of Kyangpen Namkhe Dzong དེ་ནས་གྲོ་ཐང་གི་ཡོན་བདག ། རྗེ་བཙུན་གྱི་ཞལ་ལྟར་བྱུང་བ་རྣམས་ན་རེ། གནས་འདི་ལ་ཡོན་ཏན་ཅི་གདའ་ཞུ་བའི་ལན་དུ་མགུར་འདི་གསུངས་སོ།། Then, the patrons from Drotang received an audience with the Jetsun [ 1 ] and inquired, “What are the merits of this sacred place?” In response, he sang this meditative song: བླ་མ་རྗེ་ལ་གསོལ་བ་འདེབས། ། la ma jé la sölwa dep Precious lord guru, to you I supplicate! གནས་འདིའི་ཡོན་ཏན་ཤེས་མི་ཤེས། ། གནས་འདིའི་ཡོན་ཏན་མི་ཤེས་ན། ། né di yön ten shé mi shé: né di yön ten mi shé na Do you know the merits of this sacred place? If you do not know this hallowed place’s merits, དབེན་གནས་རྐྱང་ཕན་ནམ་མཁའི་རྫོང་། ། ནམ་མཁའི་རྫོང་གི་ཕོ་བྲང་ན། ། wen né kyang pen nam khé dzong: nam khé dzong gi po drang na this is the hermitage of Kyangpen Namkhe Dzong. At the palace of Namkhe Dzong, སྟེང་ན་ལྷོ་སྤྲིན་སྨུག་པོ་འཐིབས། ། འོག་ན་གཙང་ཆབ་སྔོན་མོ་འབབ། ། teng na lho trin muk po tip: ok na tsang chap ngön mo bap above amass dark, warm southern clouds while below clean blue waters flow. རྒྱབ་ན་བྲག་དམར་ནམ་མཁའི་དབྱིངས། ། མདུན་ན་སྤང་པོ་མེ་ཏོག་བཀྲ། ། gyap na drak mar nam khé ying: dün na pang po mé tok tra Behind red rocks lie beneath the vast expanse of sky; in front the meadows are awash with flowers. ཟུར་ན་གཅན་གཟན་ངར་སྐད་འདོན། ། ལོགས་ལ་བྱ་རྒྱལ་རྒོད་པོ་ལྡིང་། ། zur na chen zen ngar ké dön: lok la ja gyel gö po ding On one side, wild beasts recite their roars, while on the other, vultures, king of birds, soar. མཁའ་ལ་སྦྲང་ཆར་ཟིམ་བུ་འབབ། ། རྒྱུན་དུ་བུང་བས་གླུ་དབྱངས་ལེན། ། kha la drang char zim bu bap: gyün du bungwé lu yang len: A fine, gentle rain falls from the sky. Continuously bees buzz their melodious songs. ཤཱ་རྐྱང་མ་བུ་རྩེ་བྲོ་བརྡུང་། ། སྤྲ་དང་སྤྲེའུ་ཡང་རྩལ་སྦྱོང་། ། sha kyang ma bu tsé dro dung: dra dang dreu yang tsel jong: Wild kyangs, [ 2 ] mares and foals, dance and frolic, and monkeys, big and small, act as acrobats. ལྕོ་ག་མ་བུ་འགྱུར་སྐད་མང་། ། ལྷ་བྱ་གོང་མོ་གླུ་དབྱངས་ལེན། ། cho ga ma bu gyur ké mang: lha ja gong mo lu yang len Mother larks and chicks warble a profusion of songs with divine mountain birds singing back in kind. རྫ་ཆབ་བསིལ་མས་སྙན་པ་བརྗོད། ། དུས་ཀྱི་སྐད་རིགས་ཉམས་ཀྱི་གྲོགས། ། dza chap sil mé nyen pa jö: dü kyi ké rik nyam kyi drok The cool mountain stream musically murmurs. Such language of the seasons is an aid to meditation! གནས་འདིའི་ཡོན་ཏན་བསམ་མི་ཁྱབ། ། ཉམས་དགའ་གླུ་རུ་བླངས་པ་ཡིན། ། né di yön ten sam mi khyap: nyam ga lu ru lang pa yin I sang this joyful song and offered advice describing the merits of this sacred place, which are utterly inconceivable. གདམས་ངག་ཁ་རུ་བཏོན་པ་ཡིན། ། འདིར་ཚོགས་ཡོན་བདག་ཕོ་མོ་རྣམས། ། dam ngak kha ru tön pa yin: dir tsok yön dak po mo nam All you assembled here, patrons, ladies and gentlemen, please follow in my footsteps and behave as I have— མི་ང་ཕྱིར་འབྲོངས་ལ་ང་བཞིན་མཛོད། ། ལས་སྡིག་པ་སྤོངས་ལ་དགེ་བ་སྒྲུབས།། ཅེས་གསུངས་པས། ། mi nga chir drong la nga zhin dzö: lé dik pa pong la gewa drup abandon all misdeeds and accomplish virtue! COLOPHON None NOTES [1] An honourific Tibetan term meaning “venerable lord,” reserved exclusively for great masters. Milarepa is among the most ubiquitous holders of the term in Tibetan literature. [2] The kyang (Equus kiang) is a species of wild donkey native to the Tibetan plateau and is one source of inspiration for the mythical unicorn. This meditative or spiritual song (mgur) was composed by Milarepa (1040–1123), Tibet’s most famous yogi and poet. Tibetan literature contains a vast corpus of such spiritual songs, particularly Milarepa’s own Kagyü school, which traces the practice of singing spontaneous songs of spiritual experience back to the Indian mahāsiddhas. Known as Dohā in medieval India, this art form was held in common by both Vajrayana Buddhists and practitioners of Hindu tantra and generally centred on the heightened inner experiences brought about through spiritual practice. What is perhaps most striking about this particular song, and a departure from the conventions of the genre of mgur, is its emphasis on the natural beauty of Kyangpen Namkhé Dzong. Tibetan descriptions of sacred places (gnas) almost always focus on the miraculous deeds performed on location by great Buddhist masters, who thus imbue the space with blessings and sacred energy. Milarepa, on the other hand, sings entirely about the special qualities of the natural world. With an almost Wordsworthian rhapsody, Mila attributes nature itself, rather than past Buddhist masters, as the wellspring of blessings in Kyangpen Namkhé Dzong. It is the sight of the meadow awash with flowers beneath the vast expanse of sky and the sounds of frolicking wild animals beside the flowing mountain stream that makes the place so favourable for meditative retreat, not the accomplishments of past sages. When, in the final lines of the poem, he exhorts his audience to abandon misdeeds and accomplish virtue, his tone is one of heartfelt invitation rather than didacticism. It is almost as if he is saying, “The world is too much with us”; be done with worldly toil and come meditate with me beside this stream! Photo credit: Himalayan Art Resources Edited: March 2022 BIBLIOGRAPHY Mi la ras pa. Edited by Gtsang smyon he ru ka rus pa'i rgyan can. [n.d.]. Rkyang phan nam mkha' rdzong gi skor . In Mi la ras pa'i mgur 'bum, 65–66. [s.l.]: [s.n.]. BDRC W1KG1252 Abstract This meditative or spiritual song was composed by Milarepa (1040–1123), Tibet’s most famous yogi and poet. With an almost Wordsworthian rhapsody, Mila describes the inconceivable qualities of Kyangpen Namkhe Dzong and explains why it is so favourable for meditative retreat. Strikingly, he identifies the natural world itself, rather than past Buddhist masters, as the wellspring of blessings for this holy place. BDRC LINK W1KG1252 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 01:54 TRADITION Marpa Kagyu INCARNATION LINE N/A HISTORICAL PERIOD 11th Century 12th Century TEACHERS Marpa Chökyi Lodro TRANSLATOR Patrick Dowd INSTITUTIONS Sekhar Gutok Kailash Tsāri Drakar Taso STUDENTS Gampopa Sönam Rinchen Rechungpa Dorje Drakpa Ngendzong Repa AUTHOR Milarepa A Song on the Merits of Kyangpen Namkhe Dzong 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.

After five days of Guru Pema practice, Chöwang's pure vision atop Mt Meru reveals worldly omens and a profound teaching: all phenomena, even demons, arise from mind itself. An Extraordinary Pure Vision at Kharchu's Nectar Cave: A Dream of Guru Chöwang Namo Guru! It was the morning following five days of Guru Pema’s heart practice in Nectar Cave of Kharchu, Lhodrak. After breakfast and a gaṇacakra, I cast out the torma, and it flared up with light. As I looked at it, a numbness fell over my vision. Then, the grand torma materialized as Mount Meru and the four continents. Atop the palace of the Ever-Victorious One, perched at the peak of the mountain, was the Guru of extraordinary and complete liberation. At the sight of him and from a place of great elation, I swelled with pride and my heroic resolve emboldened. Out of my attachment to the world, I intently took in the view and witnessed armies clashing at the smoky border regions. I was horrified as my mind raced with terror. In any case, without the time to do anything about it, these displays of extraordinary omens were deceptive demonic obstacles, stirring up intense negative thoughts. I became ill-pleased with myself since I was driven by my clinging to various prideful notions of good and bad. Then the self-aware Guru explained the following Dharma to me, dispelling the obstruction of conceptual thoughts. “Emaho! Chöwang the treasure revealer, consider this: the omens you, a faithful and diligent man with karmic fortune, have experienced are fantastic. However, it is a demonic obstacle when elation and arrogance manifest—remain vigilant! For instance, seeds sown in the spring season sprout because of the abundance of water and manure. This is the nature of phenomena, so why is it surprising? “In a similar fashion, excellent signs also appear according to your mind’s [387] habituation to noble thoughts. Basically, good signs don’t come from somewhere else; they are mental [ 1 ] phenomena, so don’t be arrogant about it. Nevertheless, due to doubt, negative thoughts, [ 2 ] arrogance, timidness, or fear, they are demons—it’s like a monkey who becomes angry and agitated by looking at its face reflected in a mirror—what you perceive in your mind does not come from someplace else. “So, don’t worry about demons, and even if the nine-headed Lord of Death literally appears, there are no gods or demons separate from the mind. If one examines the mind with reason, there’s nothing to identify. Good and bad signs are akin to dreams. Therefore, objects and the mind are non-dual emptiness: where there are no likes, dislikes, or arrogance and no attainment in terms of fruition. Through the power of a mind familiarized [with such realization], everything needed will come to be, just like a precious treasury. The mind is empty by its very essence, and its objects are illusory. It has always been this way, so you shouldn’t doubt it. “When you realize it is so, the demons will grant you siddhi. In the meantime, you will be free from all activities and the act itself. Unrealized deities also create obstacles. Therefore, hold that understanding in the center of your heart.” “Having understood this fully, one should practice in the following way. For the sake of all beings who lack realization, one should take to heart the accomplishment of bodhicitta and, also in the end, dedicate all virtue to the omniscience of all beings. Always visualize the guru as the deity atop the crown, become revolted by saṃsāra, renounce the ten non-virtues and so forth, guard the three vows, and make offerings to the deities and Dharma protectors. “Since everything is an illusion, renounce attachment. Since demons are of one taste in the nature of the mind, if the mind rests as it is without distraction and mindfulness, the demons will be like darkness that can never bear the sunrise [388] or like ice melting in water. “If you strive in that way, non-conceptual fruition will dawn. If you don’t listen to your own advice, explaining the Dharma to others will be woefully pointless. Therefore, listen to this advice from the self-aware Guru!” COLOPHON I, Chökyi Wangchuk the monk of Pang [ village ] , have explained the advice of the self-aware Guru that dispels obstacles. All adherents should etch it in their hearts. Iti . [ 3 ] Thus, it was said. OṂ ĀḤ HŪṂ MAHĀ GURU SARVA SIDDHI HŪṂ: This is Pang Ban Chökyi Wangchuk’s spiritual pledge. NOTES Sigla: A1 and A2: Guru Chöwang (gu ru chos dbang). 1979. gu ru chos dbang gi rang rnam dang zhal gdams . 2 vols. rin chen gter mdzod chen po’i rgyab chos , vols. 8–9. Paro: Ugyen Tempai Gyaltsen. BDRC MW23802 . B1–3: Tertön Guru Chökyi Wangchuk (gter ston gu ru chos kyi dbang phyug). 2022. gter ston gu ru chos kyi dbang phyug gi ran rnam dang zhal gdams bzugs so , vols. 1–3. Edited by Dungse Lama Pema Tsewang (gdung sras bla ma pad+ma tshe dbang). Lamagaun, Nepal: Tsum Library. [1] A1: 387.1 interpolation: snang srid ’khor ’das (A1: ’khors) thams cad (A1: thaMD ) la sems las ma *rtogs (A1: rtoD ) chos med phyir ces pas (Because it is said, “Concerning all of phenomenal existence, whether of saṃsāra or nirvāṇa, there exist no phenomenon that is understood to be separate from the mind.”). [2] A1: 387.1 interpolation: gi gegs (A1: geD) sel (A1: gsel) dpas mtshon pas gsal bar ston no (A1: bstonno ) (“the analogy clearly demonstrates dispelling the obstacles of [x]”). [3] Tibetanized Sanskrit quote marks. Published: May 2024 BIBLIOGRAPHY Guru Chöwang (gu ru chos dbang). 1979. g+hu ru chos dbang gi rnalaM/ mkhar chu bdud+tsi phug gi dag snang khyad par can bzhug so+ho . In gu ru chos dbang gi rang rnam dang zhal gdam s. rin chen gter mdzod chen po’i rgyab chos , v. 8, 385–388. Paro: Ugyen Tempai Gyaltsen. BDRC MW23802 . Tertön Guru Chökyi Wangchuk (gter ston gu ru chos kyi dbang phyug). 2022. gu ru chos dbang gi rnal lam/ mkhar chu bdud rtsi phug gi dag snang khyad par can bzhugs so . In gter ston gu ru chos kyi dbang phyug gi ran rnam dang zhal gdams bzugs so , vol. 2, 57–58. Edited by Dungse Lama Pema Tsewang (gdung sras bla ma pad+ma tshe dbang). Lamagaun, Nepal: Tsum Library. Abstract Following five days dedicated to Guru Pema’s heart practice, a pure vision befalls Guru Chöwang in which he finds himself atop Mt. Meru, where he perceives frightening worldly omens. Beware of phenomenal demons and one’s arrogance. But never forget there is nothing that does not come from the mind. BDRC LINK MW23802 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 00:27 TRADITION Nyingma INCARNATION LINE Tri Songdetsen HISTORICAL PERIOD 13th Century TEACHERS Namkha Pal TRANSLATOR Tib Shelf INSTITUTION Layak Guru Lhakhang STUDENTS Gyalse Pema Wangchen Ma Dunpa Menlungpa Mikyö Dorje AUTHORS Guru Chökyi Wangchuk An Extraordinary Pure Vision at Kharchu's Nectar Cave: A Dream of Guru Chöwang VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! Name * Email* Submit Tib Shelf is a not-for-profit organisation dedicated to translating, presenting and preserving primary source Tibetan texts across a vast array of genres and time periods. We make these literary treasures accessible to readers worldwide, offering a unique window into Tibet's rich history, culture and traditions. Tib Shelf has been accredited by the British Library with the International Standard Serial Number (ISSN): 2754–1495 CONTACT US | SHELVES@TIBSHELF.ORG © 2024 Tib Shelf. All rights reserved.

Teacher The First Dodrubchen, Jigme Trinle Özer 1745–1821 BDRC P293 TREASURY OF LIVES LOTSAWA HOUSE PHOTO CREDIT The First Dodrubchen Jigme Trinle Özer (1745–1821) was a prominent Tibetan Buddhist master and the principal heir to Jigme Lingpa's Longchen Nyingtik lineage. Born in Golok's Do valley, he trained under renowned teachers, including the Second Shechen Rabjam and other Dzogchen masters, and undertook extensive pilgrimages across Tibet, receiving key transmissions such as the Khandro Nyingtik. Known for his profound retreats and visionary experiences, he established significant religious centers, including Dodrubchen Monastery, and spread the Longchen Nyingtik teachings widely in Kham. As a trusted spiritual advisor to the Derge royal family and the Tibetan government, he performed pivotal rituals and contributed to regional stability. Revered as a treasure revealer and author, his disciples included luminaries like Do Khyentse Yeshe Dorje and Dza Patrul Rinpoche, cementing his legacy as a cornerstone of the Nyingma tradition. Translated Works Biography The Biography of Ḍākki Losal Drölma Tubten Chödar A realized female master, Ḍākki Losal Drölma served as custodian of her half-brother Do Khyentse's treasure teachings while deepening her own spiritual attainments in Tibet's sacred sites Read Biography A Brief Biography of Jetsunma Do Dasal Wangmo Tsangpo A renowned female master in eastern Tibet, Do Dasal Wangmo - Do Khyentse's great-granddaughter - served as nun, physician, and treasure revealer, later teaching medicine despite political hardship. Read Biography Biography Of Getse Lama Jigme Ngotsar Gyatso Tenzin Lungtok Nyima Getse Lama Jigme Ngotsar Gyatso, disciple of Jigme Lingpa and founder of Kilung Monastery, spread the Longchen Nyingtik teachings while establishing his own enduring legacy. Read Biography The Hook Which Invokes Blessings: A Supplication to the Life and Liberation of Knowledge-Holder Jalu Dorje Do Khyentse Yeshe Dorje A self-penned biographical prayer by Do Khyentse Yeshe Dorje, composed at the request of Trokyab's king Namkha Lhündrub, invoking blessings through life stories. Read Biography Abridged Biographies: The Lineage of the Do Family Do Dasal Wangmo Chronicling Do Khyentse Yeshe Dorje's lineage, with special attention to his half-sister Losal Drölma - an honored teacher whose story emerges from the margins of temple narratives. Read Mentioned In Menu Close Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate SUBSCRIBE Publications Watch People Listen

A Biography of Chöje Lingpa by Jamgön Kongtrul Lodrö Taye, detailing the life of Chöje Lingpa (Rogje Lingpa), a seventeenth- to eighteenth-century Tibetan treasure revealer (tertön) known for discovering and transmitting profound spiritual treasures (terma), including teachings on Guru Padmasambhava, Mahāmudrā, and Dzogchen. A Biography of Chöje Lingpa Thorns between compatriots summoning borderland people. Demonic emanations trampling over the earth. These signs appeared that it must not stay put; it must be extracted— The hidden hoard in Yumbu Lagang. Thus comes the one called “Orgyen Rogje Lingpa.” Tertön Rogje Lingpa, also called Chöje Lingpa and Önje Lingpa in some accounts, additionally referred to himself as Dagpo Chöje Lingpa. [1] He was the twelfth treasure-revealing incarnation of Gyalse Lhaje, [469] born in Lukhar Dong, Dagpo, as the son of Dorje Dragpa, the fifteenth descendant of the unbroken familial lineage starting from Lhaje Nyichung, the younger brother of Je Da Ö Zhönu. [2] He was commonly known as Chöje Dzamling Dorje and Dewe Dorje. While Je Zangpo Dorje asserted that he was the reincarnation of Zhabdrung Rinchen Dorje, [3] Zhamar Yeshe Nyingpo recognized him as the reincarnation of Chimé Wangpo, the emanation from Rechungpuk, and gave him the name of Dawe Wangpo Tenpe Salje. [4] At the age of six, Rogje Lingpa went to the monastic residence [of his former incarnation]. He then received novitiate ordination from the elder Jamyang Dragpa and full ordination from Gaden Trichen Lobzang Dargye. [5] He was thus given the name of Ngagi Wangpo Lobzang Chöying Palzangpo. [6] He became a great kalyāṇamitra who trained and mastered many texts of the sūtras and tantras from India and Tibet, amongst other things. As his predecessors had worn their hair in locks, he too had locks along with his monastic garb, and so he became known as Gelong Ralpachen (“Monk with Locks”). As such, in his early life, he carefully conducted himself as well through pure conduct and the monastic code. Later following the extraction of his profound treasures and toward the end of his life, he took Dechen Trinle Tsomo, the direct reincarnation of the female practitioner Orgyen Butri, as his mudrā (spiritual consort). Although a wonderful thing occurred when Drukpa Rinpoche’s reincarnation was born to them, his life was not long. [470] In any case, until he was twenty-five, he lived at Rechungpuk in Yarlung, which was the residence of the siddha Tsangyön the Great. [7] From Jangchub Lingpa Gongma Yönten Gyatso, Geshe Dönden Zhab, and others, he received all the empowerments, transmissions, pith instructions, and practices of their tradition. [8] Through extensive study and contemplation of the teachings of the sūtras and tantras, as well as the fields of knowledge, he reached the far shore of learning. As a result of his sustained mind training and practice at that abode, he exhibited the way of complete realization. Even though he never met Gyalwang Yeshe Dorje in person, by the power of this master’s transmitted blessings, he directly perceived the fundamental nature of Mahāmudrā. [9] From Rigdzin Tagsham Dorje, he received empowerment and complete entrustment of his various profound treasures, through which he came to master the realization of Dzogchen. Thus, he considered these two his root gurus. Specifically concerning how Rogje Lingpa received the transmission of the profound treasures, not only did the famous Tagmo Tertön Önse Khyuntok provide him with prophecies and treasure inventories, but when he traveled to the Mön region, the signs were evident. [10] As a result, he retrieved the Sādhana of the Guru’s Four Kāyas and inventories of such locations as Yumbu Lagang and Songtsen’s Bangso Marpo, as well as a treasure inventory of Ushangdo. [11] Following these, he extracted various profound treasures from Yumbu Lagang Bangpo Marpo. However, he did not endeavor greatly to organize them but rather sealed most of them as treasure. [471] Further, while considering that the time had come to benefit beings through the profound treasures, at age twenty-five, he handed over his monastic seat to the tulku (“emanation”) while he took up the conduct of a complete renunciant and set off for such places as the glorious Tsāriṭa, where he endeavored in the practice of his spiritual commitments. All the while, the inventories and prophecies became even clearer to him, and he retrieved the Combined Sādhana of the Immortal Three Roots , some marvelous water of longevity, and other items from the Zagme Jatsön Pugpa (“Cave of Immaculate Rainbows”). [12] Subsequently, he retrieved various treasures including Yangdak Heruka and Vajrakīla from the poisonous lake of Kharak Gogu (“Nine-Headed Karak”); the Heart Jewel of the Profound Path that Accomplishes the Guru from Chagö Shong (“Vulture Basin”) in Puwo; the Guru Vidyādhara from a lake in Makung Valley; the cycles of the Great Compassionate One, Essence of the Earth and Red Jambhala from Dongchu Temple; as well as Drolö , The Fierce Lion’s Roar , Black Kāli , and so forth. [13] He established most of these teachings, and the majority of their transmission lineages continue until today, like his cycles of pure visions and his Ruby Garland of Sādhanas , along with his collected works—even I ( Jamgön Kongtrul ) received them. [14] At Metok Letang in the land of Kongpo, he engaged in the approach and accomplishment of his spiritual practice for three years and also brought extensive benefit to beings and a flourishing of enlightened activity. His main Dharma heirs and disciples were Gyalwang Jangchub Dorje, Zhamar Palchen Chökyi Döndrub, Tre’o Chökyi Wangpo, Drigung Könchok Trinle Zangpo, Dagpo Zhabdrung Tulku Lhundrub Ngedön Wangpo, [472] Druk Tamche Kheynpa Pagsam Wangpo, and others. [15] There were also many others, like the great lamas Tsubri Drubchen, Lhowa Drubchen, and his single closest heart-son Ratön Tobden Dorje. [16] He also appeared to have a few other Dharma connections with Rigdzin Pema Trinle, Minling Gyalse Pema Gyurme Gyatso, and others. [17] Lastly, during the Jungar invasion, he traveled to and reached the heart of the hidden land of Pemakö, as he intended to open that place of power. Not long after, in the second month of his forty-fourth year, he departed for the pure realm of Lotus Light. It is common knowledge that his emanations include Jigten Wangchuk, who was born in the Gachak ruling family in Kongpo, and various others in secret forms who continue to appear up to the present. Extensive life stories of this lord can be seen in detail in the lord’s prevalent writing, in sections of his guidebooks, in the historical life story of Gampopa Zangpo Dorje, and in other places. [18] What are here are only kernels [of his life]. COLOPHON NOTES [1] gter ston rog rje gling pa, chos rje gling pa, dbon rje gling pa, dwags po chos rje gling pa, chos rje ’dzam gling rdo rje, bde ba’i rdo rje (1682–1720/1725). BDRC P671 . Chöje Lingpa was an important Kagyu teacher who was also connected to the Nyingma tradition by being a main disciple of Tagsham Nuden Dorje (stag sham nus ldan rdo rje, 1655–1708) and a treasure revealer. [2] Gyalse Lhaje (rgyal sras lha rje), also known as Gyalse Lharje Chogdrub Gyalpo (rgyal sras lha rje mchog grub rgyal po) was the second son of Mutik Tsenpo (mu tig btsan po, 798~815, BDRC P8LS13667 ), the son of Tri Songdetsen (khri srong lde brtsan, 742–800, BDRC P7787 ). dwags po klu mkhar gdong ( rdzong ?). This was constructed Lukhar Dzong was constructed in the sixteenth century below Dagla Gampo Monastery (dwags lha sgam po, BDRC G197 ). See See Ehrhard, The Treasure Discoverer from Dwags-po , 60, n. 6. Dorje Dragpa (rdo rje gras pa, 1652–1698) was the son of Orgyen Rigdzin Dorje (o rgyan rig ’dzin rdo rje) and a disciple of the Third Gampopa, Zangpo Dorje (sgam po pa 03 bzang po rdo rje, 1636–1700). See Ehrhard, The Treasure Discoverer from Dwags-po , 60. lha rje snyi chung. Chöje Lingpa was of the Nyiwa (snyi ba, rnyi ba) familial line of Dagla Gampo (dwags la sgam po). See Jamgön Kongtrul, The Life of Jamyang Khyentsé Wangpo , 268, n. 48 and Ehrhard, The Treasure Discoverer from Dwags-po , 60, n. 6. Gampopa Sönam Rinchen (sgam po pa bsod nams rin chen, 1079–1153). [3] The Third Gampopa, Zangpo Dorje. It would appear that Zhabdrung Rinchen Dorje is Chöje Lingpa’s grandfather, Orgyen Rigdzin Dorje. [4] The Seventh Zhamarpa, Yeshe Nyingpo (zhwa dmar pa 07 ye shes snying po, 1631–1694, BDRC P1386 ). Chimé Wangpo (’chi med dbang po) was the resident teacher at Rechengpuk (ras chung phug, BDRC G2832 ). Rechungpuk was the hermitage of Rechungpa (ras chung rdo rje grags pa, 1085–1161, BDRC P4278 ) and the location where Tsangnyön Heruka (gtsang smyon he ru ka rus pa'i rgyan can, 1452–1507, BDRC P442 ) composed the biography and songs of Milarepa (rje btsun mi la ras pa, 1040–1123, BDRC P1853 ). zla ba’i dbang po bstan pa’i gsal byed. [5] Jamyang Dragpa (dge slong ’jam dbyangs grags pa) was a personal attendant of the Great Fifth Dalai Lama, Ngawang Lobzang Gyatso (ta la’i bla ma 05 ngag dbang blo bzang rgya mtsho, 1617–1682, BDRC P37 ). Ehrhard documents that this occurred in Lhasa. See Ehrhard, The Treasure Discoverer from Dwags-po , 62. dga’ ldan khri pa 49 blo bzang dar rgyas, 1662–1723, BDRC P2758 . Ehrhard writes his name as Tri Rinpoche Tsultrim Dargye (khri rin po che tsul khrims dar rgyas) and states that this occurred at Maldro Dagpo (mal gro dag po). See Ehrhard, The Treasure Discoverer from Dwags-po , 67. [6] ngag gi bang po blo bzang chos dbyings dpal bzang po. Ehrhard documents his name as Ngagi Wangchuk Lobzang Chöying Palzang (ngag gi dbang phyug blo bzang chos dbyings dpal bzang). See Ehrhard, The Treasure Discoverer from Dwags-po , 67. [7] gtsang smyon he ru ka, 1452–1507, BDRC P442 . [8] byang chub gling pa gong ma yon tan rgya mtsho, d. 1693. [9] karma pa 11 ye shes rdo rje, 1675/1676–1702, BDRC P943 . [10] stag mo gter ston dbon/dpon gsas khyung thog. He was an emanation of Vairocana and claimed to be an incarnation of the earlier treasure revealer Pönse Khyungtok. See Jamgön Kongtrul, The Life of Jamyang Khyentsé Wangpo , 326, n. 441. [11] yum bu bla mkhar, BDRC G4459 . Bangso Marpo (bang so dmar po) is the tomb of Songtsen Gampo (chos rgyal srong btsan sgam po), BDRC P8067 . [12] See: https://rtz.tsadra.org/index.php/Bde_gshegs_rtsa_gsum_%27chi_med_dril_sgrub . [13] Kharak Gogu (kha rag dgo dgu) appears to be a land of demons (bdud yul), while Kharak may be the name of a nine-headed yakṣa ( srin po ). Please do contact us if you have any further information. thugs rje chen po sa yi snying po yid bzhin nor bu , see: https://rtz.tsadra.org/index.php/Thugs_rje_chen_po_sa_yi_snying_po_yid_bzhin_nor_bu . gnod sbyin dzam+b+ha la dmar po’i chos skor , see: https://rtz.tsadra.org/index.php/Gnod_sbyin_dzam%2Bb%2Bha_la_dmar_po%27i_chos_skor . Dongchu Temple is in Powo/Puwo; see Ehrhard, “The Role of ‘Treasure Discoverers,’ ” 5. Guru Dragpo Dorje Drolö, bdud ’dul ma hA gu ru drag po rdo rje gro lod , See: https://rtz.tsadra.org/index.php/Bdud_%27dul_ma_hA_gu_ru_drag_po_rdo_rje_gro_lod . gtum po seng sgrog , see: https://rtz.tsadra.org/index.php/Gtum_po_seng_sgrog . bla ma drag po yum bka’ khros ma nag mo , see: https://rtz.tsadra.org/index.php/Bla_ma_drag_po_yum_bka%27_khros_ma_nag_mo . [14] sgrub thabs pad+ma rA ga’i phreng ba . [15] zhwa dmar dpal chen chos kyi don grub (zhwa dmar 08 dpal chen chos kyi don grub, 1695–1732, BDRC P955 ). ’bri gung che tshang 02 dkon mchog ’phrin las bzang po, 1656–1718, BDRC P416 . dwags po zhabs drung sprul pa’i sku lhun grub nges don dbang po. He was the resident teacher of Rechungpuk. See, Ehrhard, Franz-Karl, The Treasure Discoverer from Dwags-po , 60. ’brug chen 05 dpag bsam dbang po, 1593–1641, BDRC P877 . Given the available dates on BDRC, this must be a mistake for the Sixth Drugchen Mipam Wangpo (’brug chen 06 mi pham dbang po, 1641–1717, BDRC P940 . [16] kong po rtsub ri grub chen, BDRC P4486 ; rwa ston gter ston stobs ldan rdo rje, BDRC P666 . [17] rdo rje brag rig ’dzin 02 pad+ma ’phrin las, 1641–1717, BDRC P657 ; smin gling khri chen pad+ma ’gyur med rgya mtsho, 1686–1718, BDRC P6 . [18] sgam po pa bzang po rdo rje, 1636–1700, BDRC P898 . Published: March 2025 BIBLIOGRAPHY Source Text Edition: Jamgön Kongtrul Lodrö Taye (’jam mgon kong sprul blo gros mtha’ yas). gter ston rog rje gling pa . In zab mo’i gter dang gter ston grub thob ji ltar byon pa’i lo rgyus mdor bsdus bkod pa rin chen bai DUr+ya’i phreng ba , vol. 1, 468–472. Shechen Publications, 2007–2016. Secondary Sources: Jamgön Kongtrul Lodrö Taye. The Life of Jamyang Khyentsé Wangpo . Translated by Matthew Akester. Khyentse Foundation, 2020. Ehrhard, Franz-Karl. “The Role of ‘Treasure Discoverers’ and Their Writings in the Search for Himalayan Sacred Lands”. The Tibet Journal , 19, no. 3 (1994), 3–20. Ehrhard, Franz-Karl. “The Treasure Discoverer from Dwags-po: Two Texts on the Life of Chos-rje gling-pa (1682–1720).” Revue d’Etudes Tibétaines, no 64 (2022): 57–83. Abstract Written by Jamgön Kongtrul Lodrö Taye, this text recounts the life of Chöje Lingpa (Rogje Lingpa), a seventeenth- to eighteenth-century Tibetan treasure revealer (tertön) known for discovering and transmitting profound spiritual treasures (terma). Born into a noble lineage in Dagpo, he was recognized as a reincarnation of several esteemed masters and received extensive monastic training before embracing his role as a treasure revealer. He would become a prolific revealer in his own right and was considered the penultimate emanation of Gyalse Lhaje before his rebirth as Jamyang Khyentse Wangpo. His life was marked by rigorous practice, visionary experiences, and the revelation of numerous esoteric teachings, including cycles related to Guru Padmasambhava, Mahāmudrā, and Dzogchen. Terdzo-KA-006 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 00:27 TRADITION Nyingma | Kagyu INCARNATION LINE Gyalse Lhaje HISTORICAL PERIOD 17th Century 18th Century TEACHERS The Twelfth Karmapa, Jangchub Dorje Tagsham Nuden Dorje Jamyang Dragpa Gaden Trichen Lobzang Dargye Jangchub Lingpa Gongma Yönten Gyatso Geshe Dönden Zhab Tagmo Tertön Önse Khyuntok TRANSLATOR Tib Shelf INSTITUTION Rechungpuk STUDENTS The Fifth Gampopa, Orgyen Drodul Lingpa Mengom Tsultrim Zangpo Gyalwang Jangchub Dorje The Eighth Zhamar, Palchen Chökyi Döndrub Tre’o Chökyi Wangpo The Second Drigung Chetsang, Könchok Trinle Zangpo Dagpo Zhabdrung Tulku Lhundrub Ngedön Wangpo The Sixth Drugchen, Mipam Wangpo Tsubri Drubchen Lhowa Drubchen Ratön Tobden Dorje The Second Dorje Drak, Rigdzin Pema Trinle Minling Gyalse Pema Gyurme Gyatso AUTHOR Jamgön Kongtrul Lodrö Taye A Biography of Chöje Lingpa 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.