CHAPTER 14:

LIVING IN GYALMO TSAWARONG

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When Ḍākki Losal Drölma was fifty in the Iron Pig year (1851), the Refuge Protector, Ḍākkima, and their retinue headed to Khogta Sengtsang Monastery from Shar Drong, where they set up camp for a short while.[164] With some of their attendants, the pair went to Palek and the new capital of the Gyalrong Trokyab king.[165] They reunited with all the attendants and masters, including the Dharma King Tsewang Namkha and [Do Khyentse’s] daughter Khaying Drölma.[166] They conducted [212] long-life rites for the sake of the king and his retinue. From Sengtsang Monastery, the camp also traveled to Puntsok Dzong, the old capital of the Trokyab king. Losal Drölma briefly stayed at camps and other places. The 226th page of the Refuge Protector’s The Speech of the Ḍākinī states:[167] 

"We set off when the Pig year came, but the camp remained at Sengtsang Monastery. My sister and I went to the capital of Mutri as the Trokyab king had ordered. Having a private audience with the king and my daughter, we recited some long-life prayers. Even though we persistently asked permission to travel to the upper geographical regions, not only was it not granted, but he insisted that we not go. So, there was nothing for us to do in that regard.

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"Then, following a brief pilgrimage to Tsotor, a welcoming party from Derge accompanied us on our return home.[168] Since we received an escort from Puntsok Dzong, we moved our camp there from Sengtsang Monastery. At Puntsok Dzong, we met with the Queen Mother, princess, and others and recited some long-life prayers. My sister briefly stayed at Namgyalteng Monastery.[169] But I went to the Somang kingdom since an escort came bearing an insistent order." 

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When she was fifty-one in the Water Rat year (1852), Ḍākkima and her camp went to the Somang capital of Tsetenling upon the invitation of the Gyalrong Somang king.[170] After meeting with the king and his attendants, she went to his main monastery of Kachok and watched the excellent lama dance held on the [213] tenth day.[171] Having presented offerings, prostrations, and circumambulations to the monastery’s three religious objects, she resided there and benefited the teachings and residents. Tsetenling was one of the primary seats of the Refuge Protector and Ḍākkima. But since it was demolished during the Cultural Revolution, apart from a smoke-offering chiminea, its ruins cannot be found. The 223rd page of the Refuge Protector’s The Speech of the Ḍākinī states:[172] 

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"My daughter caught an illness that was difficult to cure with medicine and healing rituals. She did, however, live for a while. During that time, my sister and her camp were invited to Somang to meet with the Queen Mother. With camp set up in the capital of Tsetenling, she completed all the necessary annual rituals in full: feast fulfillments, prayer offerings to the protectors, and so on."

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When she was fifty-two in the Water Ox year (1853), upon the invitation of the Trokyab king, the Refuge Protector and Ḍākkima, along with their retinue, journeyed to Palek, the capital of Trokyab. They performed healing rituals for [Do Khyentse’s] daughter Khaying Drölma and gave council during their stay. Then from there, they returned to the camp at Tsetenling. Once again, the Trokyab king extended another invitation, and Losal Drölma went to the capital of Mutri. She advised Khaying Drölma and performed [214] healing rituals, fulfilling Khaying Drölma’s wishes. Then she returned and resided at Tsetenling. The 233rd page of the Refuge Protector’s The Speech of the Ḍākinī states:[173]

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"When the Ox new year came about, there was an invitation to Ka Ke’utsang, so I also went there.[174] As it seemed that my daughter would only live for a handful of months, my sister remained there for a few days while I headed for Somang. A small group came from Yutang, my niece being the most notable among them, but they returned home after I had fulfilled their wishes.

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"At the capital, I gave teachings on the preliminaries for over a month to about a hundred people, particularly the Queen Mother. After staying at Tsetenling, my sister also came to the king’s court, as the Trokyab king commanded, and completely fulfilled the wishes of my daughter. She also performed a few long-life rituals before returning to settle in Tsetenling."

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When she was fifty-three in the Wood Tiger year (1854), Ḍākkima arrived from Tsetenling at Mutri Palek, the capital of Trokyab. Since Khaying Drölma’s illness was quite severe, Ḍākkima remained, performing healing rituals and everything that was needed. On the fifteenth day of the second month of that year, Khaying Drölma’s rūpakāya dissolved into the dharmadhātu. The Refuge Proctor, his retinue, [215] and many other lamas and tulkus from various monasteries performed an extensive funeral service at the Palek capital. Losal Drölma stayed there from the third day until the completion of the imprinted holy objects (sāccha).[175] It was at this time that, in the vision of her dream, Ḍākkima saw that Khaying Drölma departed to the vidyādhara’s pure land of the Glorious Mountain (Zangdok Palri). Then, she returned to Tsetenling, passing through Ka Ke’utsang, where Do Khyentse joined her following his daughter’s funeral service.

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Then, at the seat of Tsetenling, the Refuge Protector and Ḍākkima accumulated virtuous deeds, vast in number, as part of the funeral service for his daughter. Losal Drölma was taken ill during this period, but it was warded off through medicine and healing rituals. That year Do Khyentse reached a decisive insight into the symbolic signs of the ḍākinīs for an extensive amount of mind treasures. Additionally, Ḍākkima had visions of the wisdom ḍākinī, from whom she received many prophecies. Since she and others assisted the Refuge Protector in deciphering the ḍākinī’s signs, all the enlightened activities were highly successful. Moreover, at that seat, Do Khyentse bestowed extensive instructions on the golden-letter [teachings] and preliminaries to Losal Drölma and others, resulting in many people being introduced to realization. The 234th page of the Refuge Protector’s The Speech of the Ḍākinī states:[176]

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"When the Wood Tiger new year came about, my sister traveled there [216] to assist the king in differing ways and to fulfill the wishes of my daughter. I departed for Somang for a short while as the king was ill."

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Also, the 236th page of the Refuge Protector’s The Speech of the Ḍākinī states:[177]

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"My sister also dreamed that my daughter was escorted to the door of the Glorious Mountain. Then, my sister and I proceeded to the Palek capital along with others, Sawang Rinpoche being the most notable among the group. We prayed extensively and hoisted endless prayer flags on the forty-ninth day of my daughter’s death. Focusing on our collective karma, we practiced The Peaceful and Wrathful Deities Who Purify the Lower Realms for seven days.[178] We carried out an effective long-life practice for Sawang Rinpoche and requested him to remain with us.

"As soon as the bone purification ceremony was completed, my sister went to Tsetenling once again, passing through Ka Ke’utsang.[179] However, I remained for a while to accomplish the king’s wishes."

Also, the 236th page of The Speech of the Ḍākinī states:[180]

"We then arrived at Tsetenling. To put my sister’s mind at ease, we focused on my daughter’s collective karma as hundreds of saṅghas performed peaceful and wrathful purification rituals. In the monasteries, they conducted some fasting practices with breaks in between their rituals. They dedicated all their virtue to the attainment of enlightenment. My sister was a little unwell at that time; she had some issues with her feet but recovered [217] on account of medicine, the long-life feast ritual, fire offerings, and the like."

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Also, the 237th page of The Speech of the Ḍākinī states:[181]

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"We finished all that needed to be accomplished at Tsetenling. As soon as the tenth-day ceremonies were finished at Somang Kachok Monastery, we conducted a few long-life rituals at the capital and resided at Tsetenling for a period.[182] There we arranged appropriate and suitable auspicious connections and deciphered the ḍākinī’s symbolic scripts. I taught on the golden-letter [teachings] to seven samaya holders, of which my sister was foremost. Furthermore, I also instructed on the energies and channels for The Heart Essence of the Vast Expanse to some people, although for the majority, I taught the preliminaries.

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"Treasure owners and non-human spirits, form and formless beings, who take delight in virtue, also enthusiastically gathered. The Teacher also unraveled the meaning of the golden-letter [teachings] in accordance with the inclination of humans and non-human beings. Also, the congregation of heroes and ḍākinīs took place day and night. But due to people’s various attitudes and conduct, samaya was in short supply; however, self-condemnation, high hopes for signs of accomplishment, and arrogance were plentiful, bringing us to the brink of disaster. It was Ḍākkima’s bravery that carried us to victory over these demons. 

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"Due to the Teacher’s blessings, the wisdom ḍākinī’s emanation seed also entered the womb. [This was to be Somang Chogtrul, the emanation of Khaying Drölma.][183] It was prophesied that, amongst the meritorious disciples, the emanation would receive the opportunity to be the lineage holder of the Enlightened Heart-Essence. During that time, at dawn, a yoginī, who wore the six bone ornaments and held khaṭvāṅga and bāṇḍha in her hands, pointed the trident at my sister’s heart and said:

" 'Kye ho!

Primordial wisdom—free of the duality of mind and appearances,

Essentially pure, spontaneously vast, and naturally liberated,

Cannot be expressed by words nor examples.

It’s all-pervading, utter vastness—EMAHO!

If you fathom the meaning of the sole path,

Traversed by the victors of three times: past, present, and future,

You will capture the capital of the dharmakāya.

Birth and death are mere labels.

There is no traversing to “pure lands.”

Pure and impure are the mind’s magical displays—

They come about from losing control over the five obscuring poisons.

But by reaching a definitive conclusion

That hatred is luminous emptiness, desire is bliss emptiness,

Delusion is awareness-emptiness, pride is baseless,

And jealousy is utter self-liberation,

You realize that the five poisons are the essence of the five primordial wisdoms!

The immutable view seizes dharmakāya capital.

The meditation perfects the saṃbhogakāya’s expressive power.

The conduct, the nirmāṇakāya’s manifesting power,

Accomplishes altruism, utilizing skillful means and compassion!

Within the body of flesh and blood, created by vulgar mental impressions,

Is the All-Creating King—the youthful vase body.

When you come to see the immutable, spontaneous Great Perfection,

You will control the expressive energy of the primordial wisdom ḍākinī’s reflexive awareness

And, with the appropriate methods, accomplish the welfare of beings.

The benefit of beings will, thereby, be endless!

Bear in mind the meaning of every statement [219]

In Śrīsiṃha’s great prophetic certificate!

From the Iron year of the Dancing Bodhisattva,

The time of the ripening fruition has come.

Hence, with the emanation and basis of emanation, I have merged inseparably

And shall establish all outcomes of the spontaneously accomplished two benefits

Into the state of complete Buddhahood.'

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"After saying that, she disappeared. Then those holders of samaya increasingly endeavored in the instructions and purifications day and night. Some of them were struck by blessings and came to their own recognition. My supreme sister and her samaya-keeping attendants also intensively and diligently endeavored, day and night, in various auspicious connections to revise the symbolic scripts, following the prophecies of the lamas, deities, and ḍākinīs. The excellent path was successfully accomplished."

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When she was fifty-four in the Iron Rabbit year (1855), Ḍākkima was at the monastic seat of Tsetenling while bringing benefit to the teachings and beings. Her disciple Rigzin Paljor was sent to Lhasa for the purposes of renovating the knowledge-holder Jigme Lingpa’s monastic seat of Tseringjong, and for other reasons. The Refuge Protector went to Samdrub Dzong in Palek, the capital of the Trokyab king, and other places.[184] Following this journey, he returned to the monastic seat of Tsetenling. At the capital of Tsetenling, the Refuge Protector and Ḍākkima carried out such rituals as praying for the long life of the Somang king. [220] Then they departed Tsetenling for Kachok Monastery, the Somang king’s main object of veneration. At that time, being invited by the king of Trokyab, Losal Drölma went to Samdrub Dzong in Palek for a while, where she brought benefit to the teachings and beings. Then she continued to Ka Ke’utsang. It was at this time that Ḍākkima developed a throat illness stemming from polluted samaya in addition to unclean food. Do Khyentse also went there and prayed for her long life. After recovering from the illness, the pair, along with their retinue, eventually departed Ka Ke’utsang and went to Kachok Monastery, where she entered retreat.

The 244th page of Refuge Protector’s The Speech of the Ḍākinī states:[185]  

"My sister dispatched her student Rigzin Paljor to Lhasa to renovate the seat of the previous Omniscient One Jigme Lingpa, and for other purposes."

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Also, the 246th page states:[186]

"My sister was also at the Sama capital with other relatives, where we reunited. The two of us siblings recited some long-life prayers. …[187] As the escort from Trokyab arrived, my sister went there once again."

Also, the 257th page states:[188]

"I had heard that my sister developed a sore throat due to defiled samaya and unclean food, so I also traveled to [221] Ka Ke’utsang, where I conducted some rituals to purify such defilements and resolve conflict.[189] From this, and also on account of my sister’s strong will to benefit the teachings and beings, her illness improved ever so slightly. That was when I went to the Palek capital for a brief visit. But following this, with permission from Sawang Rinpoche, we took the path to the capital of Sama Khar from Ka Ke’utsang.[190]

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"After our audience, [Sawang Rinpoche] settled at his own monastery, the Kachok monastery. There, following our tradition, we amassed auspicious connections and conducted the methods that please the heroes and ḍākinīs. As soon as I completed last year’s maturation instructions of The Natural Liberation of Grasping, which were left unfinished, giving them to seven students, who were also attending the master, we sent three people to three different haunted areas. There were others who remained in their own residences, entering retreat on the practice of Severance (chöd). My sister also undertook a retreat. As soon as I completed all the necessary rites of service at the capital, I went on a one-month retreat with Sawang Rinpoche and offered him experiential instructions afterwards."

When she was fifty-five in the Fire Dragon year (1856), the Refuge Protector and Ḍākkima, with their retinue, stayed at the seat of Kachok Monastery. There they made various prayers and the prescribed offerings. It was during this time that Losal Drölma received numerous prophecies from lamas and ḍākinīs and beheld them in visions. Additionally, supplications from the faithful people averted any life-threatening obstacles she had.

Then, the Refuge Protector and Ḍākkima, with their retinue, departed Kachok Monastery [222] and headed to Trochu, Gyalrong.[191] While there, not only did Losal Drölma extend the patron Tārodrung’s life for three months, but she also planted the seed of bodhicitta in his mind-stream.[192] Moreover, by establishing an extensive spiritual connection with faithful locals, conducting funerary rites, and binding both gods and demons under oath, she carried out various activities for the sake of the teachings and beings. Following this, they traveled to the main seat of Vairocana, Trochu Dechen Monastery.[193] Since she previously bound Awo Tabshe and other local deities of the area, they proffered their vital-heart mantras and conducted enlightened activities upon her command, thus, ultimately fulfilling the wishes of the faithful people in accordance with their needs.[194]

Following this, they returned to Kachok Monastery for the Great Summer Tenth-Day Ceremony, and for other services. Then once again, the Refuge Protector and Ḍākkima, with their retinue, proceeded to return to Trochu, and it was during this time that the patron Tārodrung died. Losal Drölma then took her retinue to Derge, Kham, where they managed religious ceremonies for the king, prince, and servants at the Lhundrubteng capital. At that time, at the exhortation of Ḍākkima, Do Khyentse deciphered [223] a few treasure teachings. The 247th page of the Refuge Protector’s The Speech of the Ḍākinī states:[195] 

"When the Fire Dragon year came about, and after completing the prescribed offerings and rituals that generate joy, I remained in a natural samādhi, and in a dream, there appeared a lama with heruka attire. …[196] My sister also received many prophecies from the lama and ḍākinīs as she experienced them in visions. Her life-threatening obstacle, due to occur in the Dragon year, was also averted because of faithful people’s supplications. Then, as the time had come, the two of us siblings and two tulkus ventured to Trochu. …[197] The patron Tārodrung was about to die, and we all, mainly my sister and I, extended his life for three months. Although he was a sinful and fell man, my sister cared for him wisely and planted the seed of bodhicitta in his mind-stream. She also lessened his mental habituations through the view of dharmatā’s natural radiance, and he came to realize a portion of the theory of faithful compassion. He was, thereby, blessed as a fortunate one by her deeds."

Also, the 250th page states:[198]

"We traveled to Dechenling Monastery with our retinue and fulfilled the people’s wishes in accordance with their needs. As the right time had arisen, we went to the area of Awo Tabshe, and the excellent auspicious connections came about perfectly. Since all the non-human guardians of the [224] secret treasure, who had karmic connections with my sister in the past, chiefly the local deity Awo Tabshe, saw her with their clairvoyance, they submitted their vital-heart mantras and pledged their servitude.

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"Then we went to Kachok Monastery. But as soon as the ceremonies on the tenth day were completed, I returned to Trochu again. The patron Tārodrung passed away as well. We cared for him through purification rituals, consciousness transference, and cremation; and with her great compassion, my sister guided him on his way to the Glorious Mountain.

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"Next, we completed suitable temporal and spiritual activities in the surrounding areas. People under delusion’s control experienced some fantastical signs that were anything but deceitful. Then we headed back up and arrived at our place.

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"Those from Golok who had traveled to Lhasa also returned. However, there was a mixture of people who came, some with and some without samaya. A few minor issues arose upon their departure, but we just let them be. Still, I looked after the consciousness in the bardo and sent it swiftly off, where it eventually made it to the pure land.

"It was at this time that some other people had come from Derge, and my student Tashi Gelek, foremost among them, came to ask for my presence. The younger prince at the capital was experiencing immense and intense obstacles, so he was invited to our place. We opened the three kinds of maṇḍala to the benefit of all; and having conquered the host of demons, we assembled exceptional auspicious connections perfectly. [225] I gave maturing empowerments and liberating instructions to the assembly, in accordance with their interest, and completely fulfilled their various hopes. As urged by the allotted Dharma custodian, Ḍākkima, I deciphered some symbolic scripts, and some faithful people displayed signs of blessings."

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When she was fifty-six in the Fire Snake year (1857), the Refuge Protector and Ḍākkima, along with their retinue, celebrated the new year at the capital city of Derge. While staying there, they accomplished necessary, contemporary enlightened activities. Then Do Khyentse, Losal Drölma, and retinue headed to Khogsung Chumen (“Protected Valley with Medicine Water”) to bathe in the hot springs.[199] During this period, they accomplished a great many enlightened activities for the sake of the teachings and residents of the area. Then, from Derge, they ultimately proceeded to Kachok Monastery in Gyalrong, the Somang king’s main object of veneration, and dwelled there.

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Ḍākkima traveled to the Tsetenling seat for its renovation and undertook the necessary rituals during her sojourn, taming the earth and other pertinent rites. After finalizing the renovation, the camp was moved from Kachok Monastery to Tsetenling. That year the reincarnation of Khaying Drölma, who had been born to the Somang king’s queen, was invited to the camp at Tsetenling and enthroned. Then the Precious Refuge Protector continued to Golok, while Losal Drölma [226] and retinue remained at Tsetenling, primarily engaged in retreat and deeds on behalf of the teachings and beings.

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In that year, Ḍākkima sent messengers to the Precious Refuge Protector in Golok and requested him to return in haste. In a letter sent back with the messengers, Do Khyentse wrote that he had urgent enlightened activities that he must see through. The 251st page of Refuge Protector’s The Speech of the Ḍākinī states:[200]

"When the Fire Snake new year came about, after we finished such suitable and necessary offerings as those that please and fulfill the heroes and ḍākinīs, the two of us siblings traveled to Khogsung Chumen. There we placed all non-human spirits, primarily the great heir of the evil spirit and the chief local deity, under oath, and the elemental spirits quarreled to a sweltering degree. Yet, forcefully we bound them, many times over, with the seals that signify the teachings as we developed an altruistic compassion, marked by fortitude.

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"We found the hot springs, primarily, to be very beneficial, and we also conferred protective rituals, empowerments, blessings, and auspicious consecrations upon our faithful patrons in accordance with their interests and karmic allotment. Throughout the area, we developed opportunities for people to establish connections with the Dharma through seeing, hearing, touching, and remembering. As we departed, those with previous karmic connections saw us off until the border. Passing through the capital city, we arrived at Kachok Monastery.

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"Like always, Tsetenling required some renovation, and my sister went there to bless the [227] earth, while I did a bit of approach and accomplishment practice on my meditational deity at my residence. Eventually, the camp moved to Tsetenling. My sister and I reunited at some point, and Tashi Gelek returned home.

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"Then all of us invited the prince [Somang Chogtrul], and the Queen Mother and his sibling saw him off from the monastery. It was on an auspicious day that he settled at Tsetenling, and we created excellent auspicious connections in the form of a ceremony. …[201] At that point, the time came for me to go to Tsāriṭa in Kham, and Nyenpo Yutse’s host of deities came and called upon me. As my sister and others effectively ensured [that virtuous karmic] results would ripen on time by offering a ceremony, smoke offering, gifts, and goods to the treasure protectors, prominent local guardians, heroes, and ḍākinīs, I prepared for my journey to the upper lands, for which I embarked on an auspicious day." 

Also, the 256th page states:[202]

"Messengers were sent from my sister to check up on me and encourage me not to stay too long. They also brought letters from the Sama capital. I wrote a letter, which I sent her, mentioning that I had some worthwhile affairs I needed to take care of."

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Also, the 264th page states:[203]

"Since I came up there, apart from conducting protective rituals and occasional offerings and praises, my sister was [228] in retreat."

When she was fifty-seven in the Earth Horse year (1858), Ḍākkima once again sent messengers to Golok to invite the Precious Refuge Protector. Following her messengers, he began his journey to Gyalrong. Upon his return journey, Do Khyentse arrived in Nyenpo Yutse, where he manifested various emanations. During his time there, the Dharma custodian Ḍākkima appeared in his luminous visions and assisted with the enlightened activities, resulting in their unhindered fulfillment.

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Then, swiftly returning to Tsetenling, the Refuge Protector reunited with Ḍākkima and retinue. Then Do Khyentse and the Somang king, with his entourage, departed for Trochu for the sake of the teachings and locals. Per Trokyab King Tsewang Rabten’s invitation, Losal Drölma went to Palek, the capital, where she performed long-life rituals for him and his entourage.[204] Additionally, while residing there, she consecrated the three objects and accomplished deeds on behalf of the teachings and residents.

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Then Ḍākkima and her retinue departed the Palek capital and proceeded to [229] Tsetenling via the [three places of] the Dampa capital, Gyalnak, and the Somang king’s new capital of Norbuling, respectively.[205] For the Refuge Protector’s enlightened activities to succeed without any obstacles, Losal Drölma performed various activities, elaborate and unelaborate, during her time there—namely, supplications to the lama, exhortations to the meditational deities, feast offerings to the ḍākinīs, offerings to the Dharma protectors, and offerings to the treasure guardians.

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The 256th page of Refuge Protector’s The Speech of the Ḍākinī states:[206]

"On a favorable day of the first month of the Earth Horse year, we celebrated the new year and made some smoke offerings at the place of Yanglek."[207]

Also, the 258th page states:[208]

"Together with the escorting messengers from the Tsetenling seat and the Sama capital, our camp settled at Mayul for a while. Some of us, master and attendants, fulfilled the wishes, just enough, of those whom we met along the way. Lord Ngawang was one of them.[209] Then we arrived in Nyenpo Yutse. The upper side of the rockface there, adjacent to the lake, is like a dancing Ḍākinī. During the day, I preoccupied myself with distractions, taking in the landscape and partaking in various games. During the night, I engaged in heruka sādhanas for the pure realm of the earth travelers and knowledge holders and for the pure land endowed with beautiful sights and precious jewels."

Also, the 259th page states:[210]

"At that time, the Dharma custodian Ḍākkima did not physically come. Nevertheless, in a luminous vision, she appeared as an emanated body of light and took up the responsibilities of a great caretaker."

Also, the 259th page states:[211]

"When the time came, we set on the road together with the [230] escort from the border areas. Since we believed there would be delays, we traveled secretly and swiftly through Ngakhok and other places.[212] At Katö, the escort from the eight towns started on their return journey.[213] Leaving altruistic deeds and auspicious connections unfinished, we arrived safely at Tsetenling.

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"From the time I came up there, apart from conducting protective rituals and occasional offerings and praises, my sister was in retreat. …[214] For the well-being of the people of Trochu, it was necessary for the king, Queen Mother, and prince to go there. I also went for the purpose of averting obstacles and offering protective services. The group arrived at the capital, followed by the arrival of the Chinese as well. Together all of us endeavored in methods for creating the causes of well-being for the people. I also provided some necessary services to a degree. After some time, everything became peaceful.

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"At that time, as the supreme king of Trokyab sent an escort, my sister also proceeded to the capital of Palek via Dampa. While having a close patron-priestess relationship, she fulfilled his wishes, completing in turn the relevant deeds of consecrating statues during the feasts for the assembly."

Also, the 268th page states:[215]

"After receiving Sawang Rinpoche’s permission, my sister departed Palek and safely arrived at Tsetenling. On the way, she briefly visited the Dampa capital, Gyalnak, and the Sama capital, where she paid a short visit to the [231] Queen Mother."

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Ḍākkima went to many places including Dampa, Gyalnak, and the Sama capital, perfectly fulfilling disciples’ wishes along the way. Subsequently, she returned to Tsetenling and resided there. The 268th page of Refuge Protector’s The Speech of the Ḍākinī states:

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"After receiving Sawang Rinpoche’s permission, my sister departed Palek and safely arrived at Tsetenling. On the way, she briefly visited the Dampa capital, Gyalnak, and the Sama capital, where she paid a short visit to the [231] Queen Mother. …[216] My great sister thoroughly accomplished all activities, elaborate and unelaborate, all of which were necessary and suitable. She brought about prosperity and well-being for the realm in both general and specific aspects. But in particular, she opened the door of the Enlightened Heart-Essence [treasure cycle] at Ka Ke’utsang and finalized the decoding of symbols, including those of various ritual masks. She also made supplication prayers that pleased and fulfilled the lamas, allowing for all to be accomplished without hindrances; called upon the meditational deities; offered feasts to the ḍākinīs; amended the outer, inner, and secret pledges; and presented offerings to the Dharma protectors and treasure guardians."

Ḍākkima was fifty-eight in the Earth Sheep year (1859), but the Refuge Protector began writing The Speech of the Ḍākinī: An Autobiography in the eleventh month of the Earth Horse year (1858), completing the task on the fifteenth day of the [232] first month of the Earth Sheep year (1859). Therefore, there is no way to know about Losal Drölma’s life after this year. However, the Refuge Protector’s autobiography was written at Trochen Sawang’s hermitage of Khandrö Dzongchen.[217] At that time, she and the camp were at the seat of Tsetenling, and the pair made it their main seat around this time. Consequently, it seems that when she was fifty-eight in the Earth Sheep year, Ḍākkima was residing at Tsetenling, carrying out deeds on behalf of the teachings and beings.