A glimpse into Tibet's imperial era through the contested histories of Tri Songdetsen's sons, Muné Tsenpo and Mutik Tsenpo - their accounts remain historically ambiguous. An Account of Muni Tsenpo and Mutik Tsenpo Muni Tsenpo ruled for one year and seven months .[ 1 ] [During his reign], he established the basis for offerings at Samye Monastery and equalized [the wealth of] the rich and the poor of Tibet on three different occasions. [ 2 ] [In the end], his mother administered poison, resulting in his death. During the reign of his younger brother, Jingyön Mutik Tsenpo, [ 3 ] a Chinese-style fort with nine towers was constructed at the eastern gate of glorious Samye. Having built this, in addition to the Karchung Dorje Ying maṇḍala, [ 4 ] Mutik Tsenpo worshiped profusely at all the temples that his ancestors had erected. He led a lifestyle like that of a Dharma-protecting king while maintaining the dual system of religion and politics more effectively than before. Moreover, the king meditated, visualizing the master seated above his head, and clearly envisioned his own body as the meditational deity while he practiced the recitations of vajra speech. Furthermore, having founded the teachings of the monastic college and retreat centers, Mutik Tsenpo established the Dharma like the all-pervading sun. Once again, the great vajra master, Padmasambhava, and the great translator, Vairocana, among others, spread the teaching of the resultant, secret-mantra Vajrayāna and newly rendered the previously untranslated sūtras. Concerning the magnitude of his power as king, he brought approximately two-thirds of the world under his rule. The kings of India, China, Turkestan, and Mongolia, among others, had to obey the edicts of the Tibetan king. According to the resources of each of these lands, they were to provide various types of wealth, including fine silk brocades and exceptional foodstuffs, within a set time frame. He had a son named Dingtri, who was enthroned at the age of eleven upon his father's death. [ 5 ] Together with his first and second wife, they had five princesses in all. He established the saṃgha and rendered numerous services to the temples built by his ancestors. He ruled until he died at the age of fifty-five. COLOPHON None NOTES [1] mu ni/ne btsan po, BDRC P2MS13215 [2] bsam yas dgon pa, BDRC G287 [3] mjing yon mu tig btsan po, BDRC P2MS13217 [4] Karchung Vajradhātu Maṇḍala (skar chung rdo rjeʼi dbyings) [5] lding khri Photo Credit: Himalayan Art Resources Published: March 2022 BIBLIOGRAPHY Dragshö Puntsok Wangdu (drag shos phun tshogs dbang ʼdus). mu ni btsan po dang mjing yon mu tig btsan poʼi lo rgy us. In ʼ brug chos srid kyi rab s , 31–32. thim phug: ʼbrug rgyal yongs dpe mdzod, 2007. BDRC MW1KG1680 . Abstract Giving glimpses of the Tibetan imperial period, this concise text encapsulates historical highlights of the kings—Muné Tsenpo and Mutik Tsenpo. Sons of Tri Songdetsen, the period and accounts of these two rulers are nothing but muddled, and the historical veracity ought to be taken with a grain of salt. BDRC LINK MW1KG1680 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 02:39 INDIVIDUALS Mune Tsenpo Mutik Tsenpo PREDECESSORS Tri Songdetsen Mune Tsenpo SUCCESSORS Mutik Tsenpo Ralpachen HISTORICAL PERIOD 8th Century 9th Century TRANSLATOR Marlevis Robaina INSTITUTION N/A INSTITUTION Samye AUTHOR Dragsö Puntsok Wangdu An Account of Muni Tsenpo and Mutik Tsenpo VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! Name * Email* Submit Tib Shelf is a not-for-profit organisation dedicated to translating, presenting and preserving primary source Tibetan texts across a vast array of genres and time periods. We make these literary treasures accessible to readers worldwide, offering a unique window into Tibet's rich history, culture and traditions. Tib Shelf has been accredited by the British Library with the International Standard Serial Number (ISSN): 2754–1495 CONTACT US | SHELVES@TIBSHELF.ORG © 2024 Tib Shelf. All rights reserved.

Menu Close Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate SUBSCRIBE Publications Watch People Listen Watch Explore the stories and culture of Tibet through immersive videos. BUDDHIST GOVERNMENTAL MISCELLANEOUS Author Tradition Historical Period View All Reset Filters Song A Series of Spontaneous Spiritual Songs Lelung Zhepe Dorje Two spontaneous songs by Lelung Zhepe Dorje: one honoring the mysterious Je Traktung Pawo, another celebrating unobstructed awareness - both transmitting direct spiritual experience through verse. See Publication Praises In Praise of the Goddess Sarasvatī Tsongkhapa Lobzang Dragpa Tsongkhapa's celebrated ode to Sarasvatī resonates beyond monastery walls into Tibet's artistic and literary spheres, becoming a cultural touchstone of devotional poetry. See Publication Song A Song on the Merits of Kyangpen Namkhe Dzong Milarepa Milarepa's poetic ode to Kyangpen Namkhe Dzong exalts nature itself as the source of this retreat site's blessing power, departing from traditional focus on Buddhist masters. See Publication Aspirational Prayer The Magical Lasso: A Prayer of Aspiration to Accomplish Khecara Lelung Zhepe Dorje A heartfelt prayer to the ḍākinīs of three worlds, composed at Pemokö's Dudul Dewa Chenpo, seeking blessings to master the Vajrayāna path for all beings' benefit. See Publication Prayer The Vajra Verses: A Prayer of the Fierce Inner Heat Jigme Lingpa Jigme Lingpa's Longchen Nyingtik instruction on fierce inner heat practice, composed as a supplication to be sung between lineage prayers and practice commencement. See Publication Guidebook Hidden Sacred Land of Pemakö Dudjom Lingpa Dudjom Lingpa maps Pemakö's sacred geography, revealing its power spots, deity abodes, and purifying landscapes through traditional guidebook wisdom and spiritual insight. See Publication Declaration Sixteen Self-Assertions Drugpa Zhabdrung, Ngawang Namgyal, Lopön Nadok The First Drugpa Zhabdrung's victory declaration of 1619, composed after defeating Tsang's ruler through ritual sorcery, helped establish Bhutan's identity while asserting his talismanic power. See Publication Cosmogony The Formation of the Outer Container Drigung Konchok Tendzin Chokyi Lodro Ancient Buddhist scriptures from the Collection of Precious Qualities reveal how collective karma shapes our universe's formation and every world system within it. See Publication Aspirational Prayer For the Long Life of Ḍākki Losal Drölma Do Khyentse Yeshe Dorje Do Khyentse, writing as Tragtung Dorje, crafts a long-life prayer for Ḍākki Losal Drölma that playfully incorporates her lesser-known name Drön while praising her spiritual attainments. See Publication View More

Menu Close Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate SUBSCRIBE Publications Watch People Listen Listen Relax and listen to engaging audio narrations of translated Tibetan texts. BIOGRAPHICAL BUDDHIST CONTEMPORARY GOVERNMENTAL INSTITUTIONAL MISCELLANEOUS Author Tradition Historical Period View All Reset Filters Song A Series of Spontaneous Spiritual Songs Lelung Zhepe Dorje 00:00 / 06:03 Two spontaneous songs by Lelung Zhepe Dorje: one honoring the mysterious Je Traktung Pawo, another celebrating unobstructed awareness - both transmitting direct spiritual experience through verse. See Publication Biography Namkechenma: A Dream of Guru Chökyi Wangchuk Guru Chökyi Wangchuk 00:00 / 04:20 Armed with the 'scroll of devastation' from his father, Guru Chöwang's first treasure excavation leads to a terrifying encounter with the Nine-Headed Nāga Demon, guardian of hidden teachings. See Publication Praises In Praise of the Goddess Sarasvatī Tsongkhapa Lobzang Dragpa 00:00 / 01:31 Tsongkhapa's celebrated ode to Sarasvatī resonates beyond monastery walls into Tibet's artistic and literary spheres, becoming a cultural touchstone of devotional poetry. See Publication Biography A Brief Biography of Jetsunma Do Dasal Wangmo Tsangpo 00:00 / 10:36 A renowned female master in eastern Tibet, Do Dasal Wangmo - Do Khyentse's great-granddaughter - served as nun, physician, and treasure revealer, later teaching medicine despite political hardship. See Publication Correspondence A Letter to Hotoktu Rinpoche Tubten Chökyi Nyima 00:00 / 03:35 A mysterious letter from the Ninth Paṇchen Lama's secretary to Hotoktu Rinpoche, now preserved in a French private collection - its acquisition history remains unknown. See Publication Song A Song on the Merits of Kyangpen Namkhe Dzong Milarepa 00:00 / 01:54 Milarepa's poetic ode to Kyangpen Namkhe Dzong exalts nature itself as the source of this retreat site's blessing power, departing from traditional focus on Buddhist masters. See Publication Aspirational Prayer The Magical Lasso: A Prayer of Aspiration to Accomplish Khecara Lelung Zhepe Dorje 00:00 / 08:29 A heartfelt prayer to the ḍākinīs of three worlds, composed at Pemokö's Dudul Dewa Chenpo, seeking blessings to master the Vajrayāna path for all beings' benefit. See Publication Buddhist A Prayer to Lord Atiśa and His Spiritual Sons Khenpo Ngawang Palzang 00:00 / 06:28 Khenpo Ngawang Palzang's devotional prayer to Jowo Je Atiśa and his successors captures the essence of spiritual lineage while embodying profound Buddhist devotion. See Publication Prayer The Vajra Verses: A Prayer of the Fierce Inner Heat Jigme Lingpa 00:00 / 01:52 Jigme Lingpa's Longchen Nyingtik instruction on fierce inner heat practice, composed as a supplication to be sung between lineage prayers and practice commencement. See Publication Guidebook The Guidebook to the Hidden Land of Pemokö Jatsön Nyingpo 00:00 / 14:14 The first guidebook to Pemokö, revealed as a treasure by Jatson Nyinpo, prophesies future degeneration and identifies this sacred hidden land as a sanctuary. See Publication Supplication Prayer The Drop of Spring: A Spontaneous Vajra Song of Definitive Meaning That Supplicates the Great Charioteers of the Luminous Mahāmudrā Jamyang Khyentse Wangpo 00:00 / 10:15 A vajra song supplicating the early Dagpo Kagyu masters while expressing aspirations for realization through the luminous Mahāmudrā path. See Publication Supplication Prayer Generating Wonder & Glory: A Supplication to Jamyang Khyentse Wangpo’s Successive Lives Arranged in a Rough Summary Jamgön Kongtrul Lodrö Taye 00:00 / 05:17 Jamgön Kongtrul traces Jamyang Khyentse Wangpo's remarkable previous incarnations, revealing unexpected connections to significant Buddhist masters through history. See Publication View More

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

Discover Tibetan literary treasures with Tib Shelf. An online library of expertly translated Tibetan primary texts spanning diverse genres, time periods, and wisdom—your gateway to the stories and culture of Tibet. Enjoy downloadable publications, immersive videos and engaging audio narrations. Tibetan literature brought to you through beautifully translated publications, engaging audio narrations & immersive videos. Declaration Sixteen Self-Assertions Drugpa Zhabdrung, Ngawang Namgyal, Lopön Nadok The First Drugpa Zhabdrung's victory declaration of 1619, composed after defeating Tsang's ruler through ritual sorcery, helped establish Bhutan's identity while asserting his talismanic power. Watch Today's Picks Biography The Biography of Dzogchen Khenchen Abu Lhagang Khenpo Tsöndru Khenpo Tsöndru chronicles his teacher Pema Tegchok Loden (1879–1955), from his studies with renowned masters to his role as Dzogchen Śrī Siṃha's abbot, culminating in solitary meditation practice. Biography The Biography of Gyalse Rigpe Raltri Tubten Chödar Son of Do Khyentse and recognized as Jigme Lingpa's son's reincarnation, Rigpe Raltri became a revered Minyak guru, transmitting the Yangsang Khandro Tugtik treasures to his own son. Biography Mura Pema Dechen Zangpo Tenzin Lungtok Nyima A genealogy of the Mura lineage through its incarnations, focusing on the Third Mura Pema Dechen's life, teachings, and key relationships, penned by Tenzin Lungtok Nyima. 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. 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 Download Pure Vision Chapter Narrating the Pure Vision of Gesar Lelung Zhepe Dorje 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. Read LATEST PUBLICATIONS Jamgön Kongtrul Lodrö Taye A Biography of Chöje Lingpa Lelung Zhepe Dorje A Series of Spontaneous Spiritual Songs Guru Chökyi Wangchuk The Great Symbolic Vision at Palpuk Ring: A Dream of Guru Chökyi Wangchuk Guru Chökyi Wangchuk Namkechenma: A Dream of Guru Chökyi Wangchuk Guru Chökyi Wangchuk How Guru Chöwang Met the Guru at Ne Ngön Guru Chökyi Wangchuk An Extraordinary Pure Vision at Kharchu's Nectar Cave: A Dream of Guru Chöwang People 1808–1887 Dza Patrul Orgyen Jigme Chökyi Wangpo View 1830–1896 Rigpe Raltri View 1879–1955 Pema Tegchok Loden View 1910–1991 Dilgo Khyentse Tashi Paljor View WEEKLY QUOTES The flowers of the secret tantras blossom in the ocean-like multitudes of teachings and practices; By tapping them to extract the honey-like nectar of the essential pith instructions, You introduced the intelligent to the restfulness of the supreme adepts. Yogin Marpa the Translator, I long for you from the center of my heart— Bless me to realize the innate primordial wisdom! Jamyang Khyentse Wangpo AUDIO NARRATION Namkechenma: A Dream of Guru Chökyi Wangchuk Guru Chökyi Wangchuk Armed with the 'scroll of devastation' from his father, Guru Chöwang's first treasure excavation leads to a terrifying encounter with the Nine-Headed Nāga Demon, guardian of hidden teachings. Listen CLICK PLAY TO LISTEN Publications for Download Download Download Download Download 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.

Dilgo Khyentse Tashi Paljor chronicles the life of Chatral Kunga Palden (1878-1944) in this luminous biographical account. The Wondrous Light of Lunar Nectar The one who seized the citadel of the awakened intent of primordially pure space, And who met everyone with spontaneous compassion to the greatest degree— In remembrance of this yogin of the essential, supreme vehicle, I will compose this biography devoid of embellishment or understatement. This sacred lord guru ( Kunga Palden ) was born near the glorious Sakya monastery of Galenteng , which was founded by Ga Anye Dampa near Chögyal Derge Lhundrub Teng Monastery. Although he was initiated into a religious life, he conducted himself in a rough manner. He would wrap stones with animal hide held by a yak-haired rope and keep this [weapon] around his waist, as he would constantly engage in fighting. Once when he was on his way home after evening group practice, he saw a mountain surrounded by a grassy meadow with mist rolling in. Atop this mountain sat two small, white retreat houses. At this sight, he thought over and over about how he must live such a life in retreat. In fact, he went to a monastery where he attended a literacy teacher and stayed in retreat on the Element Taming [Vajrapāṇi]. During breaks, he read the biography of venerable Milarepa, and continuously recollected: “Now, I must rely upon a qualified guru in order to perfectly accomplish the doctrine.” He continued to attend his teacher but received the following reprimand: “Other people can complete the recitations for the Element Taming [Vajrapāṇi] in one month, but you are distracted with these texts and have not even accomplished the recitations in two months!” Despite this scolding, he continued to read Milarepa’s biography and other texts. He completed enough recitations for the thousand-armed (Avalokiteśvara) and performed a fire offering ritual. Then, over and over again, he asked himself: “Which guru should I properly rely on?” He heard about Patrul Rinpoche’s life story, and as some others were about to seek him out, he decided to go too. Without telling anyone else, Kunga Palden confided in his mother that he would be leaving for Dzachuka to meet Patrul Rinpoche. With tears in her eyes, his mother looked and did not say anything. Kunga grabbed some travel provisions, and while he was leaving his mother broke down in tears. He reached the valley of Dza Mamo Khar [ 1 ] in Dzachukha when Patrul Rinpoche was teaching on the Bodhicharyāvatāra . He arrived and received the [last] chapter concerning dedication. Then he received the [entire] Bodhicharyāvatāra from Mura Chogtrul Pema Dechen Zangpo although he did not gain a stable understanding. When he received teachings on [Nāgārjuna’s] A Letter to a Friend from Gemang Önpo Orgyen Tenzin Norbu, he gained a stable understanding, and so he thought: “I've become a suitable vessel to rely upon this guru.” He was certain about this, and he said he never hoped to receive empowerments, instructions, or advice from any guru other than Gemang Önpo Orgyen Tenzin Norbu. Ön Rinpoche said: “Look over a text and you might gain some knowledge. In general, study is important at the outset.” Ön Rinpoche took care of him for a few years and Kunga Palden studied texts. “But I had great hopes of practicing meditation,” he said, and he frequently requested [teachings]. “At that time,” Kunga told me, “I practiced the Sakya Time of the Path without interruption, [ 2 ] and I did my best to dedicate the tormas while using my ritual bell and hand drum.” Besides this, he enthusiastically and diligently received, studied, and practiced Longchenpa’s Trilogy of Natural Ease (Ngalso Korsum) and the Seven Treasuries, [Ngari Paṇchen Pema Wangyal’s] Ascertaining the Three Vows , Bodhicharyāvatāra , The Root Stanzas of the Middle Way: Wisdom , the Teachings of Maitreya , the empowerment of the two main volumes of the Heart Essence of the Great Expanse (Longchen Nyingtik), creation stage practices, the practice of the channels, winds, and the physical yogas, The Unexcelled Primordial Wisdom ( Yeshe Lama ), The Three Phrases that Hit the Key Points , and much more. In particular, since Ön Rinpoche reached the end of practice within one lifetime, he bestowed the empowerment, profound instructions, and oral transmission of the Wish-Fulfilling Jewel of the Guru’s Inner Essence ( Lama Yangtik Yizhin Norbu ). On the day that there was an exchange of gifts in reciprocity for the teachings, Ön Rinpoche received a fine hanging-scroll of the omniscient Longchenpa from my old father Dilgo Tashi Tsering. Rinpoche said: “This is a good interdependence,” and he gave it to the lord guru, Kunga Palden. Ön Rinpoche instructed: “Now there is no need for you to apply yourself to studying texts. You only need to go to the mountains on retreat and practice your meditation. Whatever you find to eat, eat it. Whatever clothes you come across, put them on. Food that others may offer, rituals for the dead, and bestowing empowerments—there is no need for such things. Go meet Jamyang Khyentse Wangpo and exclusively receive the essential instructions for [Longchenpa’s] Finding Rest in Illusion then stay in a retreat near [Khenpo] Zhenga’s place.” “Nothing can compare to receiving the essential instructions on Finding Rest in Illusion from my root guru, Ön Rinpoche,” thought Kunga Palden. “However, since it's my guru’s command, I must meet Jamyang Khyentsé Wangpo and receive the teaching as my guru instructed.” Thinking this, he left for his homeland. Along with a few monks from Galen Monastery , he went to Dzongsar to meet Jamyang Khyentsé Rinpoche, who gave the Hévajra Gyu lam empowerment as well as the blessings and instructions for Khecara in an extensive manner. Between his explanations of the instructions, Jamyang Khyentse Wangpo gave supplementary and additional talks. “These days, in the current times, there are many prideful people who say they have renounced [cyclic existence] and are free from activities. If foreigners came to Tibet and said that they must abandon the Three Jewels, they would immediately agree with them. I am in a state of bustling distraction, but still, if they were to place my head on the threshold, bring an axe and say: ‘If you don’t abandon the Three Jewels, we will cut your throat with this axe!' I wouldn’t abandon the Three Jewels even with my words. I would gladly answer them. These days there are Buddhist practitioners who have no substance at all, only great renown.” When other friends were about to depart [the teachings], they made many promises to continuously practice the Hevajra Time of the Path and complete the fundamental recitation total for Khecara. Kunga Palden told me: “In the past, I practiced the Time of the Path and made torma offerings [to the deities], but it's been several years since I stopped. I promised that I would practice The Guru’s Inner Essence in a mountain retreat.” Jamyang Khyentse Wangpo said: “A kha kha, I have conferred empowerment and instructions for Hevajra and Khecara on you, and I take any wrongdoings of this upon myself. It was the wrong occasion,” as he pulled on his cheek. “Or, I could consistently recite the Aṣṭa Chö Rok [ 3 ] and the three OṂ(s) thirty-three times a day,” Kunga Palden replied. “Do whatever you like." “I will continuously recite the approach [recitations] for Aṣṭa and Khecara,” Kunga answered. Having offered the text and the essential instructions for Finding Rest in Illusion , Kunga Palden requested the instructions and oral transmission. “You can receive them from your root guru as I do not know the instructions for Finding Rest in Illusion ,” replied Khyentse Wangpo. “He never gave me the teachings,” Kunga Palden confessed. Then he stayed in a lonely mountain retreat without any bustling distractions. Kunga Palden received the empowerment and instructions for the Guru’s Inner Essence and practiced without interruption the guru yoga of [Longchenpa’s] Stages of Guru Practice: The Ocean of Attainments and the guru yoga of the smaller aural transmission of the Natural Manifestation of Primordial Wisdom . He exclusively practiced the inner guru yoga that is devoid of elaborations. On the tenth day of the waxing and waning phases of the month, he offered extensive tantric feasts. He accepted whatever clothing and other valuable provisions were given as offerings. Whatever offerings people gave for the dead or for the living, whether great or small, he used them to make woodblocks for texts such as The Sūtra of the Wise and the Foolish and A Hundred Deeds , and he placed them in the Dzogchen Monastery’s printing house. He lovingly protected the wild animals and the various birds by using methods such as the conservation law of sealing the mountains and valleys. He accepted a great amount of salt, which he gave to the wild animals. Through such actions, he nurtured wild animals in the manner of livestock. Kunga Palden had disciples who were a calling distance or about a league away in all directions. He made his students enter thatched meditation huts to practice only unelaborate meditation in silence. He advised his students not to collect food offerings or keep any texts other than the Guru’s Inner Essence , the Seven Treasuries, and the cycle of the Heart Essence of the Great Expanse. Kunga Palden did not even have a hand drum or a ritual bell for performing ceremonies. He collected a lot of supplies for ritual feast offerings and delicious foods and drinks which he generously gave to the birds, wild animals, and the poor. When many ordinary people gathered, he taught them the essential points about karmic causes and results, taking refuge, generating the intentional mind of awakening, and the four causes of the Blissful Realm in a concise and easily understandable manner. He thus encouraged them to engage in virtue. At some point, he developed a sickness of the white channels which caused him weariness. Due to this he exclusively engaged in the practice of removing obstacles in the body, as found in the Guru’s Inner Essence. He did not take any other treatment or medicine, and he was freed from the sickness. He taught, “By supplicating the guru, vital provisions will come naturally even if you are staying in a pleasant mountain retreat. In places without water, you can say, ‘Let water arise here!’ Then, when you dig for it, water will emerge.” In his familial line there have been many who did not live long, but since he practiced the longevity practice of the Wish-Fulfilling Jewel of the Guru’s Inner Essence , he was able to live for more than seventy years. “At the time of engaging in the longevity practice, one needs to hold the wind in the center of the heart. Doing so ensures there is no chance for obstructions of the life-sustaining wind to come about. I came to the firm conviction concerning daily work that other than supplicating my root guru, Önpo, there is no need for such things as divination, astrological calculations, or predicting good and bad days,” Kunga Palden clarified. “In Galenteng, there is a lord called the 'Steward of Derge Khangsar.' His fortress became empty and inside there was a room where absolutely no light could get in, so I went there to engage in a hundred-day dark retreat of the Guru’s Inner Essence . “In the first vision, there appeared a great ravine in which a thickening darkness amassed from above and below, and you could not see the end of it. In its center was a small stone the size of two feet. There I stood, crouched. When gusts of upturning and swirling winds came, all of the long prairie grass swayed back and forth with whistling sounds— shu . I kneaded some barley flour into dough and ate it. Then I had the impression that gray flour became scattered from the rim of my small cup. Although I was in a comfortable position, fear prevented me from becoming completely relaxed. “Again, I was in that ravine, and there came an intense roaring sound— ur ! —as hail clouds rolled in. They enveloped my illusory body and carried me into the surrounding space. As soon as that happened, I recalled that my mind was integrated with the guru’s mind, and I felt a shiver of happiness. At once the anxiety returned, although it was not a shock to me. “Many pure and impure visionary realms appeared, and inside a round orb of light ( tigle ) about the size of a fingernail were all the beings of the six classes organized [according to their] happiness and suffering. Their arrangement was not mixed together, but it was clear and complete. I thought: ‘Is it not like that one saying? On a single particle there are countless [other] particles filled with buddhafields in which buddhas enact their activities.’ From all this, a trusting faith arose in me. “Later on, since going into dark retreat, I thought the visions of leaping-over ( tögal ) would be enhanced, but I did not experience any increase.” Kunga Palden said. When I (Dilgo Khyentse Rinpoche) received the final instructions of the Guru’s Inner Essence , Kunga Palden told me about his visions in dark retreat as additional explanations for practicing the dark retreat yogas. “I have explained to you how the dark retreat visions appear so that after this when you come to practice the dark retreat yogas, you will find this very beneficial. That's why I have shared them with you,” Kunga Palden said. “ Dzogchen Khenpo Lhagyal and my own virtuous students have stayed in that place for one hundred days and practiced. However, they did not have harsh experiences. In general, it probably varies according to the differences in peoples’ channels, winds, and essences." He also said: “When [Önpo was teaching the] profound instructions for the Wish-Fulfilling Jewel of the Guru’s Inner Essence , he praised its great blessing. To his students who were exerting themselves in their retreat, Lord [Önpo] said, ‘In general, if there is no study, then contemplation and meditation will not develop properly. Unless one has looked into the Root Stanzas of the Middle Way: Wisdom , in particular, one will not comprehend the atemporal, natural rest of cutting-through (trekchö). Therefore, it is very important to study the Root Stanzas of the Middle Way: Wisdom .’ ” When the Dharma lord Patrul Rinpoche gave teachings for the textual traditions of sūtra and tantra, he never had the custom of keeping texts with him; however, he remained inseparable from one volume of the Guru’s Inner Essence until he died at the age of seventy-nine. “As for myself, I received the empowerment and instructions from the lord guru, Ön Rinpoche. Then, at that time, I did my best in my practice, yet there was not even the slightest depth to my realization, view, or meditation. But discursive concepts such as ‘Have I been deceived by these instructions?’ never occurred to me,” Kunga Palden confided. That is all he said. Other than this, he did not tell any of his students how the sign of heat on the stages and the paths arose in his mind. The Lord’s close friend, Khenpo Dralo of Dza Gyal Monastery practiced the approach recitations for the essential sections of the secret practice of the protectors and guardians of the Guru’s Inner Essence . As a result, he received a lot of veneration and offerings and came to be known as a companion of the protectors. He knew that this was the help of the protectors, and he clarified his position to them: “I did not engage in your practice for the benefit of this life. I am practicing for the sake of the supreme spiritual attainment.” By saying this three times, he ended up with fewer visitors. “When I initially stayed alone in my retreat, I did not need to meet anyone in person. All I had to do was practice day and night, and I was content. Yet, as soon as I had the name of Guru Kunga Palden many people assembled. They never allowed me to be completely free, as I constantly had to engage in various activities that would connect people to the teachings,” he recalled. Khenpo Zhenga Rinpoche said: “I spent my entire life teaching the sutras and tantras, but whenever Kunga Palden asked questions concerning the profound points of view and meditation, I could not answer immediately. I had to think about it carefully. I suppose the wisdom from his meditation had unfolded.” Jamgön Dorje Chang Chökyi Lodrö Rinpoche (Jamyang Khyentse Chökyi Lodrö) said: “I received both the instructions and transmission for the Guru’s Inner Essence from Guru Kunga Palden, and he also explained many excellent profound points on practice.” During the later years of his life, he stayed in the retreat place called Nepu in front of the Ziltrom glacier, which became his residence, and Palpung Situ Pema Wangchok (1886–1952) also attended him there. Later Kunga Palden was protected by the compassionate refuge of Drubwang Dzogchen Tubten Chökyi Dorje, and he came to stayed at the upper meditation cave of Tsering Jong [near Dzogchen Monastery]. He uninterruptedly turned the wheel of the Dharma of the essential maturing [empowerments[ and liberating [instructions] of the supreme vehicle and the Wish-Fulfilling Jewel of the Guru’s Inner Essence in particular to the majority of abbots and tulkus of Dzogchen Monastery. There he died and many amazing sights occurred such as tiny pearl-like relics ( ringsel ) arising from his bones. When I (Dilgo Khyentse Rinpoche) reached my eleventh year my legs were burned, and I came close to death. At that time the holy guru Kunga Palden performed the ablution ritual, conferred the layman’s vows, and carried out a longevity practice for a month. In particular, he granted an elaborate and detailed explanation of the whole of the Wish-Fulfilling Jewel of the Guru’s Inner Essence , beginning with the Stages of Guru Practice: The Ocean of Attainments right up to the final inventory. I also received practical guidance from him on the channels, winds, and physical yoga practices of the Heart Essence of the Great Expanse. He told me that I should focus on practice as my main activity and, as a supplement to this, grant instructions to those who seek the teachings. He also gave me his own copies of the Seven Treasuries, which he had studied for his entire life, and his personal copies of the Trilogy of Natural Ease and cared for me with immeasurable compassion. COLOPHON Therefore, I, Maṅgala Śrī Bhūti ( Tashi Paljor ) have written this brief biography, which is devoid of embellishment or understatement, at my retreat place. May all beings set out upon the direct path of the supreme, sovereign vehicle, and may this text become a cause for them to follow the path as found in this glorious guru’s life of liberation. NOTES [1] Dza Patrul Rinpoche reconstructed this Maṇi stone wall, which was first constructed by Samten Puntsok (bsam gtan phun tshogs). [2] Time of the Path ( lam dus ) is the common name for the daily Hevajra sādhana, which must be practiced regularly without interruption. [3] This is a root mantra found in the practice of Hevajra. Thanks to Adam Pearcey at Lotsawa House for his editing. Published: July 2020 Edited: April 2025 BIBLIOGRAPHY Tashi Paljor (bkra shis dpal ’byor. theg pa mchog gi rnal ’byor pa bya bral kun dga’ dpal ldan gyi rnam thar ngo mtshar bdud rtsi’i snang ba . In gsung ’bum/_rab gsal zla ba , vol. 1, 621–636. Delhi: Shechen Publications, 1994. BDRC W21809 . Abstract The Wondrous Light of Lunar Nectar is a biography of Chatral Kunga Palden (1878–1944) written by Dilgo Khyentse Tashi Paljor. BDRC LINK W21809 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 18:42 TRADITION Nyingma INCARNATION LINE N/A HISTORICAL PERIOD 19th Century 20th Century TEACHERS Pema Tegchok Loden The Third Mura, Pema Dechen Zangpo Orgyen Tenzin Norbu Mipam Gyatso Jamyang Khyentse Wangpo Patrul Orgyen Jigme Chökyi Wangpo The First Adzom Drugpa, Drodul Pawo Dorj e The Fifth Dzogchen Drubwang, Tubten Chökyi Dorj e TRANSLATOR Tib Shelf INSTITUTIONS Galenteng Dzogchen Monastery Dzongsar Derge Gonchen STUDENTS Rigdzin Wangyal Lobzang Palden Tenzin Nyandrak Könchok Zangpo Pema Damchö Dilgo Khyentse Tashi Paljor Tsewang Rigdzin Norbu Tenzin Chimé Yesh e Tenzin Gyaltsen Jigme Lodrö The Eleventh Tai Situ, Pema Wangchok Gyalpo Togden Jampa Tendar Jamyang Khyentse Chökyi Wangchuk AUTHOR Dilgo Khyentse Tashi Paljor The Wondrous Light of Lunar Nectar VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! Name * Email* Submit Tib Shelf is a not-for-profit organisation dedicated to translating, presenting and preserving primary source Tibetan texts across a vast array of genres and time periods. We make these literary treasures accessible to readers worldwide, offering a unique window into Tibet's rich history, culture and traditions. Tib Shelf has been accredited by the British Library with the International Standard Serial Number (ISSN): 2754–1495 CONTACT US | SHELVES@TIBSHELF.ORG © 2024 Tib Shelf. All rights reserved.

Treasure Revealer Dilgo Khyentse Tashi Paljor 1910–1991 BDRC P625 TREASURY OF LIVES LOTSAWA HOUSE Dilgo Khyentse Tashi Paljor (1910–1991) was a prominent Tibetan Buddhist master of the Nyingma tradition, renowned as a scholar, treasure revealer, and teacher. Born into the illustrious Dilgo family in Kham, he was recognized as a reincarnation of Jamyang Khyentse Wangpo , although his father initially resisted acknowledging his tulku status. Trained under esteemed masters such as Shechen Gyeltsab and Jamyang Khyentse Chökyi Lodrö, he became a central figure in preserving and revitalizing Tibetan Buddhism. Despite political turmoil, he fled to Bhutan and India in 1956, where he continued teaching and established Shechen Monastery in Nepal as a hub of Nyingma practice. An influential teacher to many renowned lamas, his extraordinary energy and dedication to the Dharma endured until his passing. His reincarnation, Dilgo Yangsi, continues his spiritual legacy. Biography The Wondrous Light of Lunar Nectar Dilgo Khyentse Tashi Paljor Dilgo Khyentse Tashi Paljor chronicles the life of Chatral Kunga Palden (1878-1944) in this luminous biographical account. Read Translated Works Mentioned In Menu Close Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate SUBSCRIBE Publications Watch People Listen

Khenpo Tsöndru chronicles his teacher Pema Tegchok Loden (1879–1955), from his studies with renowned masters to his role as Dzogchen Śrī Siṃha's abbot, culminating in solitary meditation practice. The Biography of Dzogchen Khenchen Abu Lhagang The birthplace of the glorious and kind Khenchen Pema Tegchok Loden , also known as Dzogchen Khen Lhagyal or Lhagang, was in the Dzogchen Drogri valley. The names of his parents, his birth year, and other details are unknown. [ 1 ] Both Dzogchen Khenpo Chimé Rinpoche and Khenpo Chönam Rinpoche were his nephews, as was a monk called Wangchuk Tsering, who was proficient in the scriptures. [ 2 ] When two of his younger nephews were recognized as the emanations of Do Rinpoche, Khenchen Tegchok said: “Whether or not they are emanations, they should become monks. It is customary in our family lineage for there to be proper monastics.” As this indicates, he was certainly born into a family lineage with a naturally good [standing]. There is a reliable account reported by two senior disciples that Jamyang Khyentse Wangpo had a clear indication in a dream while he was staying at Dzogchen Monastery that Pema Tegchok Loden was one of the emanations of the great paṇḍita Vimalamitra, who appears in Tibet once every hundred years. [ 3 ] Dokham’s crown ornament of scholars and adepts, Patrul Jigme Chökyi Wangpo , had four disciples who were superior to himself. [ 4 ] Pema Tegchok Loden’s exceptional gurus included one of these, Önpo Tenga, or Orgyen Tenzin Norbu, who surpassed his teacher in the [philosophy of] the Middle Way, as well as his direct disciple Dzogchen Khenpo Zhenga, or Khenchen Zhenpen Chökyi Nangwa. [ 5 ] The master also had a mutual guru-disciple relationship with the great destroyer of delusion Galen Lama Kunga Palden . [ 6 ] He served at the lotus feet of many particularly noble, spiritual mentors including the Fifth Dzogchen Tubten Chökyi Dorje and Jamyang Mipham Chogle Namgyal, as well as listening to and contemplating sūtras and tantras along with the general fields of knowledge. [ 7 ] He thus became a lord of scholars. In particular, he acquired a clear understanding of [Dharmakīrti’s] Seven Treatises (Dedun) and the root texts and commentarial literature of the sūtras. He became known as an exceptional scholar of valid cognition, authoritative in exposition, debate, and composition. For eight years he served as the abbot of the main Dzogchen Monastery and Śrī Siṃha College. He continued his enlightened activities by primarily explaining and propagating the thirteen great classics of Indian [Mahāyāna philosophical] scriptures, as well as the sūtras, tantras, and fields of knowledge. Thereafter, he devoted the remainder of his life to practice in what is known as the Yamāntaka Meditation Cave, a cave near Dzogchen Monastery where the long mantras of Vajrakīlaya and Yamāntaka as well as the seed syllable of Yamarāja naturally appeared. This is also where the Dharma lord Patrul Rinpoche wrote The Words of My Perfect Teacher: An Instructional Manual for the Preliminary Practices of The Heart Essence of the Great Expanse ( Longchen Nyingtik ) and conducted a long retreat, imbuing the cave with blessings. Pema Tegchok travelled twice to Dzogchen Monastery when others requested him to do so and it was of some significance for the benefit of the teachings. But besides these two occasions, he never left and stayed exclusively in seclusion in that sacred place. He had a square bed with a blanket, which was perfectly suitable for his cross-legged posture. He strove in meditation and never fully loosened his belt [to sleep]. He owned only a tea kettle, a bag for roasted barley flour, and some baskets, and never accepted any common worldly provisions. He devoted himself solely to the conduct through which one renounces all things and is freed from activities. When people gave him offerings on behalf of the dead, he would never accept large donations, only small ones, and even these were used as offerings for such things as celebrating the anniversary of the omniscient master, making feast offerings and so forth—he would not use them to fund his own resources. He never ate meat. During the summer, he would sit naked and offer his blood to the blood-drinking insects of the forest. When the moon shone at night, he would place his yogic meditation pad upon a boulder and practice the physical yogas, so much so that the boulder even grew smaller as a result. Between sessions, he boundlessly bestowed the nectar of profound instructions on faithful people from all directions, gaining countless disciples, including abbots and tulkus who preserved and upheld the doctrine of the victors and hermits who had given up life’s concerns and were free from activities. Even Khunu Lama Tenzin Gyaltsen Rinpoche said recently that he was Pema Tegchok’s student and that it was from him that he received the entirety of the Dzogchen Heart Essence’s (Nyingtik) instructional cycles. So exceedingly profound was his mind that the depth of his realization is difficult to comprehend. Still, we can consider what I believe to have been the core of his practice: all the instructions and profound advice from the textual tradition of the Omniscient One (Longchenpa Drimé Özer) and his heir ( Jigme Lingpa ), [ 8 ] the creation stage practices of the three yogas based upon the three roots of the Heart Essence of the Great Expanse, and the completion stage practices of winds according to the aural lineage based upon the primordial wisdom deity ( jñānasattva ) from the Assembly of Vidyadharas ( Rigdzin Dupa ), as well as the Four Works of the Heart Essence (Nyingtik Yabzhi), especially the Guru’s Inner Essence ( Lama Yangtik ) and the Heart Essence of the Ḍākinī (Khandro Nyingtik), as well as the Unexcelled Primordial Wisdom ( Yeshe Lama ), and the Seven Treasuries, especially the Treasury of the Dharmadhatu ( Chöying Dzö ). In any case, he became a great lord of realization, and at that time he was the source for clearing up misconceptions of [meditative] experiences and realizations for the majority of scholars and adepts in his vicinity including Zhechen Kongtrul Rinpoche. [ 9 ] As a sign that his material body had been liberated into a body of light, he never cast a shadow. As an indication of his accomplishment of the supreme inner heat ( tummo ), his water offerings never froze even in the bitter cold of winter, and people who came within his vicinity could feel the naturally arising heat within a bowshot of his dwelling. Since his training in discipline was as pure as the inner space of a lotus bulb, the sweet fragrance of discipline also permeated for about a bowshot. These signs were directly apparent. There were also well-known stories about the effectiveness of his blessings, such as how his protection cords could fend off weapons and prevent infant mortality. In brief, he was like a great moon of a Dharma teacher, in whom the qualities of scholarship, standing as a reverend monk, signs of accomplishment, kind deeds, and other sacred qualities were all fully complete. He was a crown ornament among myriad wish-fulfilling scholars and adepts, the primordial Buddha Samantabhadra manifesting in the form of a spiritual master, inseparable from the omniscient Drime Özer (Longchenpa). Having reached the full extent of his life and practice, he became fully enlightened within the space of peace. COLOPHON None NOTES [1] More information about the life of Khenchen Pema Tegchok Loden , including his dates and the names of his parents, has become available since this biography was written. For a full biography that incorporates the latest findings see Ryan M Jacobson, “Pema Tekchok Loden,” Treasury of Lives. [2] ’chi med ye shes, 19th c.–20th c., BDRC P6965 ; chos nam, 20th c., BDRC P2JM398 . [3] ’jam dbyangs mkhyen brtse’i dbang po, 1820–1892, BDRC P258 . [4] dpal sprul o rgyan ’jigs med chos kyi dbang po, 1808–1887, BDRC P270 . In addition, Nyoshul Lungtok Tenpe Nyima ( rmyo shul lung rtogs bstan pa’i nyi ma , 1829–1901/2) is said to have surpassed his teacher in view, Gyalrong Tenzin Dragpa ( rgyal rong bstan 'dzin grags pa , 1847/8–c.1921) surpassed his teacher in logic and epistemology, and Minyak Kunzang Sönam (mi nyag kun bzang bsod nams, 1823–1905) surpassed him in teaching the Bodhicaryāvatāra . [5] o rgyan bstan ’dzin nor bu, 1841/51–1900?, BDRC P5055 ; gzhan phan chos kyi snang ba, 1871–1927, BDRC P699 . [6] kun dga’ dpal ldan, 1878–1944, BDRC P6963 . [7] rdzogs chen grub dbang 05 bstan chos kyi rdo rje, 1872–1935, BDRC P701 ; mi pham rgya mtsho, 1846–1912, BDRC P252 . [8] klong chen rab ’byams pa dri med ’od zer, 1308–1364, BDRC P1583 ; ’jigs med gling pa, 1730–1798, BDRC P314 . [9] zhe chen kong sprul pad+ma dri med, 1901–1960, BDRC P744 . Photo Credit: Pema Tsel Paintings & Orgyen Khamdroling Thanks to Adam Pearcey at Lotsawa House for his editing. Published: July 2020 Edited: March 2025 BIBLIOGRAPHY Tubten Tsöndru (thub bstan brtson ’grus). rdzogs chen mkhan lha rgyal lam lha dgongs su grags pa’i mkhan chen pad+ma theg mchog blo ldan dpal bzang po’i rnam thar. In gsung ’bum/_thub bstan brtson ’grus , vol. 1, 67–72. Bylakuppe: Nyingmapa Monastery, 1985?. BDRC W10200 . Tubten Tsöndru. rdzogs chen mkhan chen a bu lha sgang gi rnam thar . In mkhan chen thub bstan brtson ’grus kyi gsung ’bum , vol. 2, 225–228. Lhasa: Bod ljongs bod yig dpe rnying dpe skrun khang, 1985. Abstract Khenpo Tsöndru's brief biography of his own teacher Pema Tegchok Loden (1879–1955), alias Khenchen Abu Lhagang, tells how he studied under some of the most illustrious masters of his day before serving as abbot for eight years at the famed monastic college of Dzogchen Śrī Siṃha and then retiring to a nearby cave, focusing on meditative practice. BDRC LINK W10200 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 00:27 TRADITION Nyingma INCARNATION LINE N/A HISTORICAL PERIOD 19th–20th Century TEACHERS The Fourth Sechen Gyaltsab, Pema Namgyal The Third Dodrubchen, Jigme Tenpe Nyima Mipam Gyatso Jamyang Khyentse Wangpo Kham Tsang Drukgyal Orgyen Tenzin Norbu Lungtok Tenpe Nyima Khenchen Pema Vavra Sönam Chöpel Zhenpen Chökyi Nangwa Yönten Gyatso Kunzang Palden Kunzang Dechen Dorje Purtsa Khenpo Akön The Fifth Dzogchen Drubwang, Tubten Chökyi Dorje The Third Mura Pema Dechen Zangpo TRANSLATOR Tib Shelf INSTITUTIONS Dzogchen Monastery Śrī Siṃha College Dzogchen Yamāntaka Cave STUDENTS Kunga Palden The Third Mura, Pema Dechen Zangpo Chönam Rigdzin Wangyal Ngawang Norbu Tubten Nyima Gyurme Ösal Mewa Khenchen Jampal Khenchen Tsöndru Tenzin Chözang Tsewang Rigdzin Pema Kunzang Rangdröl Pema Kalzang Khenchen Könchok Rinchen Tubten Legshe Chökyi Jungne Botrul Do Ngak Tenpe Nyima The Sixth Dzogchen Drubwang, Jigdral Jangchub Dorje Drogön Yeshe Dargye The Fourth Mura, Pema Norbu Adzom Drugpa Tubten Pema Trinle Tubten Chökyi Dragpa Jamyang Sherab Gyaltsen The Third Gemang, Garwang Lerab Lingpa AUTHOR Khenpo Tsöndru The Biography of Dzogchen Khenchen Abu Lhagang 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 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.

Armed with the 'scroll of devastation' from his father, Guru Chöwang's first treasure excavation leads to a terrifying encounter with the Nine-Headed Nāga Demon, guardian of hidden teachings. Namkechenma: A Dream of Guru Chökyi Wangchuk Emaho! [ 1 ] There was a yellow scroll of the profound inventory of Orgyen Pema’s [enlightened] mind-treasures, [ 2 ] extracted by Dragpa Ngönshe [ 3 ] at Samye and given to Pön Jam[palwa]. On account of past aspirations and karmic fortune, a person likened unto me, I, Chökyi Wangchuk, received it from the hands of one of his posterities. On the third day of the first autumn month in the hot season of Black Water Snake year, as I was relying upon [the yellow scroll], I found a supplemental inventory [ 4 ] of [enlightened] mind-treasures at Drak Namkechen (“Crag with a Ladder to Heaven”). Then that night in a dream there was this woman [ 5 ] mounted atop a yak amidst a tribe of yak-herding nomads. She proclaimed, “There’s not even a trace of folly [ 6 ] in you; this I know!” and she left. Then, [ 7 ] the next night at dawn, I dreamed that at the bottom of a wide road rested a cave, [ 8 ] sizeable with a door of iron, where a black man with braided hair sat [ 9 ] on a gray stag. “What are you doing here?” I enquired. He rattled and tossed his large locks behind him, then touched his finger to the cave. “Here are inexhaustible [ 10 ] belongings, that your ancestor [ 11 ] prepared for you,” [ 12 ] He rejoined. “I entrust them to you, [ 13 ] so do look after them.” Having uttered this, he mounted a black bull and soared into the west. While I was wondering, “Should I unseal the entrance with its iron door?” A-Mamo, who was younger than before, appeared. While spinning a large key [ 14 ] overhead, she pronounced: “Skillfully use this [ 15 ] to open the door, And you who have nothing [449] will be wealthy! [ 16 ] The ocean [ 17 ] of milk surges, fish [ 18 ] gather— Taking [ 19 ] a measure of food and drink is crucial.” Having said this, she entrusted the key and departed. I consequently understood this to be the meaning of the lineage of the ḍākinī’s seal of entrustment. Quickly I opened the door to the cave and out popped [ 20 ] a garuḍa-like [ 21 ] bird. Five-colored [ 22 ] flames blazed from its mouth, promptly burning my body. [ 23 ] However, by manifesting my mind [ 24 ] into the Great Compassionate One, [ 25 ] I mounted the garuḍa-like bird [ 26 ] and took off into the sky. [ 27 ] Above the nine levels of rainbow clouds, [ 28 ] or the thirteen heavens, [ 29 ] in a pavilion of rainbow light [ 30 ] sat [ 31 ] a crystal [ 32 ] child, in the attire [ 33 ] of Vajrasattva. [ 34 ] He conferred empowerment utilizing a vase full [ 35 ] of nectar. After pouring it into my mouth, [ 36 ] there appeared a white A in the heart of his clear and lucid crystal body. In the center of his left eyeball was a white A, and in the space before was a white A. His bodily form then gathered into the A in his heart; the A in his heart amassed into the A in his eye; the A in his eye subsumed into [450] the A in the space [in front]; the A in the space [in front] dissolved into my heart, [ 37 ] causing a natural radiance, devoid of grasping, [ 38 ] to arise. With the vase full of nectar, I roamed carrying it in my hand, and somehow, I found myself atop a giant throne. I gave nectar to the sixteen “sons” [ 39 ] and the eight [ 40 ] “daughters.” I distributed nectar to the assembly [ 41 ] of monastics, [ 42 ] mantra practitioners, [ 43 ] and male and female yoga practitioners. At that moment, the woman with the cowrie headdress grabbed it from my hand and said, “Their share of those over there [ 44 ] has been missed.” Having given bountiful alms, I gazed over, and the entire place was filled with a massive crowd in disarray. [ 45 ] At that time, I woke up and considered this a very good auspicious connection, and I retrieved the great [enlightened] mind-treasure from Namkedrak. When I met with the glorious Vajrasattva, he bestowed The Stainless Crystal Garland: Pith Instructions for the Four Empowerments . But since fortunate ones were so few, the symbols dissolved into the center of my citta. COLOPHON As such he said. NOTES Sigla: A1 and A2: Guru Chöwang (gu ru chos dbang). 1979. gu ru chos dbang gi rang rnam dang zhal gdams . 2 vols. rin chen gter mdzod chen po’i rgyab chos , vols. 8–9. Paro: Ugyen Tempai Gyaltsen. BDRC MW23802 . B1–3: Tertön Guru Chökyi Wangchuk (gter ston gu ru chos kyi dbang phyug). 2022. gter ston gu ru chos kyi dbang phyug gi ran rnam dang zhal gdams bzugs so , vols. 1–3. Edited by Dungse Lama Pema Tsewang (gdung sras bla ma pad+ma tshe dbang). Lamagaun, Nepal: Tsum Library. [1] The dream unfolds at the locale of Namkechenma, known as "a place with a ladder to heaven." [2] “[Enlightened] mind-treasures” is rendering thugs gter . However, it should not be conflated with the later treasure classification of “mind treasure,” rendering dgongs gter . [3] dge bshes grwa pa mngon shes pa, 1012–1090, BDRC P4655 . [4] yang byang . [5] A1: 448.4 interpolation: ye+es kyi mkhro’ mas las can la gter sprod par go (“understood to be a primordial wisdom ḍākinī who gives treasure to the one with the karma”), which is connected to 448.3: bu+ed . [6] Recte : gtam col (B2: 241.2); A1: 448.3, B2: 101.6: tla col ; A2: 123.1: ta col . [7] This is where the account begins in Guru Chöwang’s The Great Treasure History ( gter ’byung chen mo ); A2: 123.5 and B2: 241.9. [8] A1: 448.4 interpolation: gter gnas (“treasure location”), signifying that it is not an ordinary cave. [9] A1: 448.5 interpolation: gter bdag klu bdud (“the nāga-demon treasure lord”), clearly describes the black man. This qualifier is not attested in The Great Treasury History , A2: 123.6: mi ngag po ral pa shab se ba 1 zhon nas ’dug pa la . He is, however, not only extant in Guru Chöwang’s outer biography, The Eight Chapters ( skabs brgyad ma ), A1: 22.7: gter srungs (B1: 31.3: srung ) klu bdud mgo dgu pas (“the nine-headed nāga-demon treasure guardian”), but is a prominent character in Chöwang’s treasure narrative. [10] A1: 448.6: spyad ’phro med pa (“will not be consumed however much one uses it”). Although the text does not literally read “inexhaustible” ( mi zad pa ), the translation was compressed into inexhaustible. [11] A1: 448.5 interpolation: ayan chenos (“Great Orgyan”). B2: 101.10: mes po o rgyan chen pos . A2: 123.7: mes pos , excludes o rgyan chen pos variants. A1: 23.1, B1: 31.6: mes po chen pos . [12] A1: 448.6 interpolation: chos dbang la (“for you Chöwang”). [13] A1: 448.6 interpolation: gter bdgis rgya bkrol nas (“after the treasure lord unraveled their seals”). [14] A1: 448.7 interpolation: kha byang (“inventory”). [15] A2: 124.1: ’di . A1: 448.7 interpolation: thabs shes ldan pas (“as it has the means,” or “as it possesses method and wisdom”). [16] A1: 449.1 interpolation: dgos ’dod ’byung ba’i thuD gter dang ’phrad bas (“because you will encounter the [enlightened] mind-treasure that fulfills all needs and wishes”). [17] A1: 449.1 interpolation: mnag zab mo’i (“profound pith instruction”). [18] A1: 449.1 interpolation: las can gyi skyes bu (“beings with the karma”). [19] A1: 449.1 interpolation: ’dod yon la *chog (A1: choD ) shes (“being content with sensory pleasures”). [20] A1: 449.2 interpolation: sangys mnyaMs sbyor (“unification of the buddhas”). [21] A1: 449.2 interpolation: *theg (A1: theD ) pa thaMd kyi yang tse (“the highest peak of all vehicles”). [22] A1: 449.2 interpolation: ye+es lnga’i ’od kyis (“with the light of the five primordial wisdoms”). [23] A1: 449.3 interpolation: bdag ’dzin gyi lus bag chaD dang bcas pa (“a body of ego-clinging and karmic habituations”). [24] A1: 449.3 interpolation: rang ’byung gi ye+es riD pa lhing ba (“a tranquil natural primordial-wisdom awareness”). [25] Avalokiteśvara. [26] A1: 449.3 interpolation: rdzoD pa cheno spyi ti *yo (A1: mo ) ga don du gyur ba’i brda (“an actualized sign of Dzogchen Crown Yoga”). [27] A1: 449.3 interpolation: gnyis med kyi mkha’ (“sky of non-duality”). [28] A1: 449.3 interpolation: theg (A1: theD ) pa rim pa dgu (A1: dgu’ ) yang rtse (“the peak of the nine vehicles”). This can be extrapolated to entail the nine vehicles of the Nyingma tradition. Although this note is not connected to anything specific with dots, the connection to ’ja’ sprin rim pa dgu’am is clear. [29] A2: 124.4: bcu gsuM . B2: 101.18: bcu gnyis . A1: 449.3: bcu 3 , interpolation: sa bcu gsuM rdo+e ’dzin pa’i gnon par go (“understood to be the mastering ( sa gnon pa ) of the Vajra Holder, the thirteenth stage”). [30] A1: 449.4 interpolation: sku lnga’i klong na (“in the expanse of the five kāyas”). [31] A1: 449.4 interpolation: ma gag pa’i ’gyu ba rang rtsal (“unceasing movement of natural expression”). [32] A1: 449.4 interpolation: *rig (A1: riD ) pa pa lhan 1 skyes pa’i yai (“coemergent primordial wisdom awareness”). [33] A1: 449.4 interpolation: long sku’i cha luD (“saṃbhogakāya attire”). [34] A1: 449.4 interpolation: rdo+e seM’i dngos dang mjalo (“encountering the real Vajrasattva”). [35] A1: 449.4 interpolation: *rig (A1: riD ) pa rtsal gyi dbang (“empowerment of the dynamic expression of awareness”). [36] A1: 449.4 interpolation: rdo+e seM’i snyan rgyud dride shel phreng zer ba 1 yod par ’dug ste (A1: ’duD rte ) yig (A1: yiD ) cha ma skyedo (“there exists a Stainless Crystal Garland of Vajrasattva’s aural lineage; but a textbook has not been created”). [37] A1: 450.1 interpolation: naM kha’ gsum spruD kyi brda don brtan (“stabilizing the symbolic meanings of ‘stirring the three spaces’”). “Stirring the three spaces” ( nam mkha’ gsum sprugs ) is a system of “cutting rigidity” ( khregs chod ). See, Arguillère 2022, 278, n. 97. [38] A1: 450.1 interpolation: bde gsal mi *rtog (A1: rtoD ) ba’i (“bliss, clarity, and non-thought”). [39] A1: 450.2 interpolation: bka’ babs kyi bu bcruD gis rang gzhan gter la spyod pa’i brda’ (“this is the sign of the sixteen prophesized sons partaking in the treasure for the sake of themselves and others”). [40] A1: 450.2 interpolation: dgongs pa gsal ’debs kyi (“which clarified the intention”). [41] A1: 450.2 interpolation: ’ khor phra mo riD *’dus (A1: dus ) kyi brda’o (“this is the sign of gathering the types of minor retinues”). [42] A1: 450.2 interpolation: mkhan po dang dge+ong (“scholars and fully ordained monks”). [43] A1: 450.2 interpolation: sngaD btsun (“mantra clerics”). [44] A1: 450.4 interpolation: ’brel (A1: ’grel ) gyur kyi las can rnams kyi (A1: kyis ) (“of those possessing karma of being affiliated”). [45] A1: 450.4 interpolation: ’khor tshoM bu ’buM *phrag (A1: ’phraD ) cu+iD dang bcastse sang+yas pa’i brda’o (“This retinue along with its 1.1 million clusters is a sign of buddhahood”), which relates to the large crowd. Photo Credit: Himalayan Art Resources Published: April 2024 Edited: November 2024 BIBLIOGRAPHY Primary: Guru Chöwang (gu ru chos dbang). 1979. gu ru chos dbang gis sne sngon du bu chung baM sgrub mdzad pa’i tshe gu ru dang mjal tshul lo . In gu ru chos dbang gi rang rnam dang zhal gdams . rin chen gter mdzod chen po’i rgyab chos , v. 8, 375–378. Paro: Ugyen Tempai Gyaltsen. BDRC MW23802 . Guru Chöwang (gu ru chos dbang). 1979. g+hu ru chosyi dbang phyugi rnalaM/ gnaM skas can ma bzhug s+ho i+thi leD s+ho ang . In gu ru chos dbang gi rang rnam dang zhal gdams . rin chen gter mdzod chen po’i rgyab chos , v. 8, 447–450. Paro: Ugyen Tempai Gyaltsen. BDRC MW23802 . Tertön Guru Chökyi Wangchuk (gter ston gu ru chos kyi dbang phyug). 2022. gu ru chos kyi dbang phyug gi rnal lam gnam skas can ma bzhugs so . (bar cha 2022: 101–102). In gter ston gu ru chos kyi dbang phyug gi ran rnam dang zhal gdams bzhugs so , vol. 2, 101–102. Edited by Dungse Lama Pema Tsewang (gdung sras bla ma pad+ma tshe dbang). Lamagaun, Nepal: Tsum Library. Secondary: Arguillère, Stéphane. 2022. “A History of the dGongs pa zang thal practice manuals.” Revue d’Etudes Tibétaines: For A Critical History of the Northern Treasures , 62: 233–298. Abstract With the “scroll of devastation” in his possession, having retrieved it from his father, Guru Chöwang heads out with a monk to excavate his first treasure. This early dream account narrates Chöwang’s initial encounter with the terrifying Nine-Headed Nāga Demon, lord of the treasure hoard. BDRC LINK MW23802 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 04:20 TRADITION Nyingma INCARNATION LINE Tri Songdetsen HISTORICAL PERIOD 13th Century TEACHERS Namkha Pal TRANSLATOR Tib Shelf INSTITUTIONS Layak Guru Lhakhang STUDENTS Gyalse Pema Wangchen Ma Dunpa Menlungpa Mikyö Dorje AUTHOR Guru Chökyi Wangchuk Namkechenma: A Dream of Guru Chökyi Wangchuk VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! Name * Email* Submit Tib Shelf is a not-for-profit organisation dedicated to translating, presenting and preserving primary source Tibetan texts across a vast array of genres and time periods. We make these literary treasures accessible to readers worldwide, offering a unique window into Tibet's rich history, culture and traditions. Tib Shelf has been accredited by the British Library with the International Standard Serial Number (ISSN): 2754–1495 CONTACT US | SHELVES@TIBSHELF.ORG © 2024 Tib Shelf. All rights reserved.

Dudjom Lingpa maps Pemakö's sacred geography, revealing its power spots, deity abodes, and purifying landscapes through traditional guidebook wisdom and spiritual insight. Hidden Sacred Land of Pemakö And so, it is said that Ganchentso (Vairocana) [ 1 ] holds a begging bowl brimming with perfumed water, and in the water, a wish-fulfilling tree with five branches grows. The southern branch of the tree is beautiful with blossoming flowers and fruit, and to the northeast, on the anthers of a flower, is the very secret place of Pemakö. [ 2 ] That place is said to be a terrestrial pure land blessed by Śākyamuni Buddha and Padmasambhava. Simply seeing that place has the power to purify the obscurations of a thousand eons. According to prophecy, all thousand buddhas of the fortunate [210] era will go there. The triangular shape of the place symbolizes the spontaneously accomplished three bodies of the Buddha. View it from a distance, it is like a victory banner fixed firmly in the ground, like the abodes of dharmakāya deities. In the four valleys of the four directions, deities of the four classes of tantras manifest in this utterly beautiful, wondrously magnificent pure realm. To the south of that is the lake Kunsang Latso . [ 3 ] Tasting its purifying water has the power to cleanse all karmic obscurations. In the northeast is the spirit lake of Ekajaṭī, dark red like blood, the color of firelight, which accomplishes without hindrance all entrusted actions of enlightened subduing activities. In the east is the meditation cave of Samantabhadra Heruka, [ 4 ] where the experience of samādhi naturally increases. Countless other meditation caves, containing the great Padmasambhava’s precious treasures and sacred substances, offer great blessings. According to Padmasambhava, simply seeing this place purifies the defilements of a thousand eons. To the west of those caves is a mountain known as Riwo Tāla . [ 5 ] Covered with rocks and snow, the mountain is high and sparkling, beautiful to behold, like a warrior in armor and helmet. In that place, the power of bodhisattva Avalokiteśvara’s prayers and aspirations pacifies all eight and sixteen types of fears, and pure clear water possessing the eight qualities flows down along the right side of the most secret valley. Anyone who tastes the lustral white water along the left, [211] which moves like the edge of a blue scarf, will gain longevity, power, and splendor .[ 6 ] The deities of the vajra family live in the east, in the land called “Glorious vajras and endless knots” ( Natsok Dorjepal Bai’u Ling ) [ 7 ] The deities of the jewel family live in the south, in the land called “Jewel whorl of bliss” ( Rinchen Gakhyil Ling ). [ 8 ] The deities of the lotus family live in the west, in the land called “Great blissful ḍākinī land” ( Ḍāki Dechen Ling ). [ 9 ] Wrathful and powerful deities live in the north, in a land that is like an opening sesame pod, called “Very wrathful yakṣa” ( Nöjin Drakngak Rabtrö Ling ). [ 10 ] Next, it is said that in the east there is a cave called “Spirit lake of Vajrasattva” ( Dorsem Latso ), [ 11 ] which is a pacifying vajra cave where Padmasambhava concealed innumerable crafted [ 12 ] treasures. In the south is “Jewel cave” ( Rinchen Puk ), [ 13 ] where the assembly of the eight great Heruka gather, and where Padmasambhava concealed innumerable wish-fulfilling treasures, such as gold and silver. In the west is a lake called “Blissful lotus lake of magnetizing energy” ( Pema Wangdu Dewa Tso ) ,[ 14 ] where Padmasambhava concealed countless treasures of longevity. In the north is “Wrathful meditation cave” ( Draktsal Tutob Ling ), [ 15 ] where Padmasambhava concealed incalculable treasures, and this is where all wrathful activities occur, without exception. The most secret guidebook Dispelling the Darkness of Ignorance states: [ 16 ] At the mountain’s pinnacle, Avalokiteśvara, [ 17 ] And all the root and lineage lamas, buddhas, and bodhisattvas Abide like clouds gathered in the sky. At the mountain’s waist, tantric deities gather [212] Like a swirling snow blizzard, Surrounded by heroes, ḍākinīs, And activity protectors, gathered like star clusters in the sky, Impossible for the eyes to look at directly. The sound of compassion, kyu ru ru , roars naturally, And waves of radiant nectar swirl, blazing with five-colored lights. In the upper valleys, where an excellent mist wafts, The medicinal plant codonopsis pilosula grows .[ 18 ] The trees and forest are covered with the domed tent of rainbow light, And all the birds sing harmoniously, proclaiming the sounds of the Dharma. Dispelling the Darkness of Ignorance explains further: Those who taste the water and soil of this place Purify obscurations of negative karma and attain the seed of enlightenment. Those who provide pilgrimage guidance and instruction Are messengers of Padmasambhava, who himself said, “these are my followers.” Those who build temples on the narrow cliffs of this region Be they man or woman, good or bad, Are emanations of Padmasambhava. Each mountain pinnacle has a hundred million A MI DHE WA, In the middle of which are a hundred million MAṆI, And all around, VAJRA GURU, Which two hundred million of the former mantras do not equal. [ 19 ] Riwo Tāla is the sublime heart [213] place, The secret and innermost unsurpassable Abode of the light appearance of Avalokiteśvara and Padmasambhava. Offer aspiration prayers, sons of good families, And keep in mind the authentic and fortunate aeon. Be careful not to offend malicious local deity protectors. Those with wrong views will have continuous obstacles, So do not mistake pleasure and suffering. This is the promise of the truthful Padmasambhava. COLOPHON So it said. This hidden treasure text was revealed by the accomplished master Dudjom Lingpa otherwise known as Jedrung Jampa Jungne, in front of the lower slopes of the great snowy mountain, and it was composed like this. [ 20 ] NOTES [1] Khenpo Tsulnam and Orgyan Gyalpo explained that gangs can mtsho is a name for Buddha Vairocana and that the passage follows the cosmological model of Jamgön Kongtrul’s (’jam mgon kong sprul blo gros mtha’ yas, 1813–1899, BDRC P264 ) shes bya kun khyab , although another possible interpretation is “Vairocana in the snowy land of Tibet.” [2] pad+ma bkod [3] kun bzang bla mtsho [4] bde chen klong yangs [5] ri bo tā la [6] Lama Özer suggests that this spelling should be thing kha , meaning a blue scarf, suggesting the effect of a floating scarf when the edge lifts up. [7] sna tshogs rdo rje dpal bai’u gling [8] rin chen dga’ ’khyil gling [9] DAk+ki bde chen gling [10] gnod sbyin drag sngags rab khros gling [11] rdor sems bla mtsho [12] bzo [ 13] rin chen phug [14] pad+ma dbang sdud bde ba mtsho [15] drag rtsal mthu stobs gling [16] This is a selection by Chögyal Ngawang Dargye (chos rgyal ngag dbang dar rgyas, 1736/1740–1807, BDRC P369 ) from the rdzogs chen ma rig mun sel ( BDRC MW24664 ). [17] Avalokiteśvara’s specific form here is the Ocean of Victors ( rgyal ba rgya mtsho ). [18] klu bdud rdo rje [ 19] The meaning of this passage is unclear. [20] bdud ’jom gling pa/ rje drung byams pa ’byung gnas, 1835–1904, BDRC P705 Acknowledgement: I am grateful for the assistance of several Tibetan scholars living in Toronto: Orgyan Gyalpo for the illustrations and first reading of the text, to Tulku Dawa for an invaluable oral commentary that clarified many points of literal and inner meaning, to Acharya Dakpa Gyatso for additional translation help. Thanks also to Ryan Jones and Frances Garrett for editing assistance. The translation is my own and I assume responsibility for all remaining errors. Published: April 2022 This work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License . Originally published in Brill's Hidden Lands in Himalayan Myth and History BIBLIOGRAPHY bdud ’joms gling pa. 2009. sbas gnas padma bkod. In gnas yig phyogs bsgrigs rdzogs ldan gsar pa'i ’od snang bzhugs so, edited by ’gyur med rdo rje, Dehra Dun: Ngagyur Nyingma College. 209–213. BDRC W1KG6188 Abstract Dudjom Lingpa presents us with a geomatic and spiritual description of the sacred land of Pemakö, hidden, majestic, and rejuvenating. As he lays out the territorial portrayal, he speaks of the abodes of masters, the dwellings of deities, and the productive power of purification. He then caps this brief work with a quote from the exceedingly secret guidebook of Dispelling the Darkness of Ignorance . BDRC LINK W1KG6188 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 06:09 TRADITION Nyingma PREVIOUS & SUBSEQUENT INCARNATIONS Orgyan Dudul Rölpatsal Katokpa Dampa Deshek Dudul Dorje ___________________________ Jigdral Yeshe Dorje Kunzang Nyima HISTORICAL PERIOD 19th Century TEACHERS The Third Detri, Jamyang Tubten Nyima TRANSLATOR Barbara Hazelton (Lama Rinchen Zangmo ) INSTITUTION Dartsang Kalzang Monastery STUDENTS Pema Drodul Sangngak Lingpa Eta Rādza Sherab Öser Tsewang Rigdzin The Third Katok Situ, Chökyi Gyatso Pema Lungtok Gyatso AUTHOR Dudjom Lingpa Hidden Sacred Land of Pemakö VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! Name * Email* Submit Tib Shelf is a not-for-profit organisation dedicated to translating, presenting and preserving primary source Tibetan texts across a vast array of genres and time periods. We make these literary treasures accessible to readers worldwide, offering a unique window into Tibet's rich history, culture and traditions. Tib Shelf has been accredited by the British Library with the International Standard Serial Number (ISSN): 2754–1495 CONTACT US | SHELVES@TIBSHELF.ORG © 2024 Tib Shelf. All rights reserved.

A genealogy of the Mura lineage through its incarnations, focusing on the Third Mura Pema Dechen's life, teachings, and key relationships, penned by Tenzin Lungtok Nyima. Mura Pema Dechen Zangpo The great spiritual friend [ 1 ] widely known as The Third Mura Pema Dechen Sangpo (b. 19th cent) [ 2 ] an actual emanation of Avalokiteśvara, was a direct disciple of both Khenchen Pema Vajra (1807–1884) [ 3 ] and Patrül Jigmé Chökyi Wangpo (1808–1887). [ 4 ] The basis for his emanation is as follows: In the presence of our Teacher [Buddha Śākyamuni], there were the bodhisattva mahasattva, the supremely noble, Avalokiteśvara, and Mahākālika [ 5 ] of the [sixteen] elder arhats. Here in the Land of Snow, from the twenty-five disciples, [ 6 ] the king and subjects, the great adepts and heart heirs of the Second Buddha Orgyen were Kyeuchung Lotsawa (b. 8th cent.) [ 7 ] and Nyak Jñānakumāra. [ 8 ] Having appeared as sequential [incarnations] such as the magical display of the great treasure revealer Taksham Nüden Dorjé (b.1665) [ 9 ] as well as [at times] unexpectedly,[ 10 ] [the stream of incarnations] greatly increased the benefit and welfare of beings as well as the teachings. THE FIRST INCARNATION RITRÖ RIGDZIN GYATSO The first incarnation Ritrö Rigdzin Gyatso (b. 18th cent) [ 11 ] was born in the land of Nak Shö. [ 12 ] He completed his studies [relying upon] many spiritual friends such as the great treasure revealer Nyidrak Tülku. Thereafter, due to the ripening of his aspirations to acquire students at the appropriate time in Upper Dza in Do Kham, he was greatly inspired to firmly plant the victory banner of practice at Kilung Gödam Hermitage, [ 13 ] where he stayed for a long while. During this period Getsé Lama Jigmé Ngotsar (18th cent.) [ 14 ] and [Ritrö Rigdzin Gyatso] mutually taught one another as guru and student. With a single intention, they built a monastery together and established the single monastic seat [of Kilung Hermitage, which later became known as Kilung Monastery]. Furthermore, the newly built the famous great stone edifice known as the Mura Maṇi Wall for the common splendour and merit of the beings in the Snowy Land of Tibet—which can [still] be seen to this day. After Getsé Lama Jigmé Ngotsar passed into the pure lands, the First Lord Mura maintained the seat [of Kilung Monastery] by himself. Innumerable students congregated there as he turned the wheel of the doctrine. [During his life] he extensively spread the teachings of the theory and practice, [eventually] passing away in peace. THE SECOND INCARNATION PÖNPO GYURMÉ CHÖDAR The second lineage incarnation Pönpo Gyurmé Chödar (18th cent.) [ 15 ] was born in the Gotsa Dragen home, [ 16 ] which was part of the Getsé settlement. The Fourth Dzogchen Drubwang [Mingyur Namkhé Dorjé] (1793–1870) [ 17 ] recognised and installed him on the dharma throne of the monastic seat. As he reached a respectable age, he had an extreme dislike of watching over the monastic preparations, which were fraught with distractions. [Rather], he would single-pointedly practice [meditation]. Since he had completely enveloped his mind with bodhicitta, even habitually sinful and pernicious people would instinctually adopt beneficial and altruistic conduct simply by meeting this lord or hearing his voice. [Furthermore] wherever he resided, the vicious animals living around that region would not engage in anything harmful to [any] sentient being. In these ways, he attained mastery, living the liberating life of a conqueror’s heir. At the end of his life and the completion of his practice, he actually passed into the primordially pure inner space, the royal capital of the dharmakāya. THE THIRD INCARNATION MURA PEMA DECHEN SANGPO In concordance with what was mentioned earlier [regarding] emanations appearing as one or many, simultaneously or instantaneously [ 18 ] in accordance with the specific dispositions and inclinations of sentient beings, the third incarnation the kind and glorious Mura Pema Dechen was the last to arrive. Once again, he intentionally took birth as a spiritual friend of all vajra holders possessing the three [vows], as in the latter half of the fourteenth sexagenary cycle (18th cent.) in a Getsé settlement situated in Dzachuka, Do Kham, he took birth into a divine house where many sublime beings had been born. As soon as he spoke, he recited the six-syllable [Maṇi] mantra. He possessed the nature [of someone] totally beyond that of an ordinary person as his heart was filled with immeasurable love, compassion, and various other [qualities]. Drubwang Dzogchenpa Mingyur Namkhé Dorjé [recognised] and decided that he was the unmistaken incarnation of the previous [Mura] and installed him on the monastic seat. Having arrived at Rudam Orgyen Samten Chöling (Dzogchen Monastery), [ 19 ] the source of scholars and accomplished ones, he received teachings from many virtuous friends such as Dzogchen Yishin Norbu, Gyalsé Shenpen Tayé (1800–1855), [ 20 ] Patrül Jigmé Chökyi Wangpo, Khenchen Pema Vajra, etc. He received prātimokṣa, bodhisattva, and tantric vows, [ 21 ] instructions and guidance on the great scriptures of sūtra and tantra, the maturation and liberation instructions of the oral traditions and treasure traditions of the old and new schools, and the instructions and advice on the Dzogchen Heart Essence (Nyingtik) cycles. He became a lord of scholars and adepts through completing his studies. He particularly served Khenchen Pema Vajra as his special lord of the [tantric] family. Even after the Lord [Pema Vajra] passed into the pure land, [Pema Vajra’s] wisdom body protected and blessed Pema Dechen. He made a profound, powerful, and truthful aspiration to never be separated from [Pema Vajra] for many lives to come. This apparent aspiration can be inferred as it is contained in his supreme secret biography. The signs of Mura’s attainment include squeezing stones with his bare hand, possessing unobstructed clairvoyance, and other such marvels for which all sentient beings bowed down at his feet. At his monastic seats of Kilung Monastery and Rudam [Dzogchen Monastery’s] Śrī Siṃha College, he turned the wheel of the doctrine of the limitless ripening instructions of both the oral and treasure teachings. In particular and from time to time [he taught]: Yeshé Lama , or The Unexcelled Wisdom , the instructional guide of the secret Dzogchen Heart Essence teachings, and Purifying the Six Intermediate States of the completion stages. His direct disciples and holders of his lineage included: The Fifth Drubwang Tubten Chökyi Dorjé (1872–1935), [ 22 ] Khentrül Déga, [ 23 ] Chadral Kunga Palden (1878–1944), [ 24 ] Jamgön Mipam Rinpoche (1846–1912), [ 25 ] Abu Lhagyal or Pema Tegchok Loden (1879–1955), [ 26 ] Khen Sécho, Jigmé Yönten Gönpo (1899–1959), [ 27 ] Khen Chimé (19th cent.–20th cent.), [ 28 ] and many great beings who hold the Dzogchen teachings. Many spiritual friends came including Shechen Gyaltsab Pema Namgyal (1871–1926), [ 29 ] Khenchen Yönten Gyatso, [ 30 ] Takla Könchok Gyaltsen (1859–1943), [ 31 ] Khenchen Künzang Palden (1862–1943), [ 32 ] Khenchen Tubga Rinpoche, Ngawang Palsang or Ngakchung (1879–1940), [ 33 ] Mewa Khenchen Tséwang Rigdzin (1883–1958), [ 34 ] and Kyabjé Dilgo Khyentsé (1910–1991). [ 35 ] In the present age, [as for] all the lineage of the six bardo transmissions, it appears that there is nothing that is not connected with this lord. He is featured in various supplications for the lineage gurus of our own Heart Essence tradition. He came to be an unrivalled tradition holder of the greatly secret Heart Essence. He encouraged all the men and women from higher and lower Dzachuka up to north Golok to give up negative deeds and engage in virtuosity, and he turned the wheel of the doctrine for Maṇi [recitation] and practice. Thus, he transformed the entire area into a land of complete virtue. [Furthermore] he extensively renovated the Maṇi Stone Wall that his previous incarnation had built becoming one hundred-fold more extensive. [Lastly] he built many [virtuous structures] including stupas in the surrounding area. The continuation of his activity for the spontaneous accomplishment of the two-fold benefit will never diminish [and instead] will continue throughout his future lives. [Finally] he temporarily displayed the manner of peacefully passing away into the primordial inner space, the expansive wisdom mind of Samantabhadra. COLOPHON None NOTES [1] dge ba'i bshes gnyen, kalyāṇamitra [2] pad+ma bde chen bzang po, BDRC P8693 [3] mkhan chen pad+ma badz+ra, BDRC P6744 [4] dpal sprul 'jigs med chos kyi dbang po, BDRC P270 [5] dus ldan chen po [6] This is referring to the 25 disciples (rje 'bangs nyer lnga) of Padmasambhava. [7] khye'u chung lo tsA ba, BDRC P3AG56 [8] gnyags dznyA ku mA ra, BDRC P6525 [9] stag sham nus ldan rdo rje, BDRC P663 [10] The meaning here is that the emanations of the mind-stream of Mura Pema Dechen arose sequentially, but in some cases emanations would appear at any point in time devoid of and sequence. [11] ri khrod rig 'dzin rgya mtsho, BDRC P2JM457 [12] yul nag shod [13] kiH lung mgos zlam, BDRC G3955 [14] dge rtse bla ma 'jigs med ngo mtshar, BDRC P2881 [15] mu ra sprul sku 02 dpon po 'gyur med chos dar, BDRC P8LS13175 [16] mgo tshwa sba rgan [17] rdzog chen gru dbang 04 mi 'gyur nam mkha'i rdo rje, BDRC P1710 [18] See point 10 [19] rdzogs chen ru dam o rgyan bsam gtan chos gling, BDRC G16 [20] gzhan phan mtha' yas 'od zer, BDRC P697 [21] These correspond to the vows of the three vehicles. [22] rdzogs chen grub dbang 05 thub bstan chos kyi rdo rje, BDRC P701 [23] bde dga', BDRC P6960 [24] mkhan chen kun dga' dpal, BDRC P4996 [25] mi pham 'jam dbyangs rnam rgyal rgya mtsho, BDRC P252 [26] a bu lha sgang pad+ma theg mchog blo ldan, BDRC P6955 [27] 'jigs med yon tan mgon po, BDRC P6600 [28] mkhan chen 'chi med ye shes, BDRC P6959 [29] zhe chen rgyal tshab 04 'gyur med pad+ma rnam rgyal, BDRC P235 [30] dge mang mkhan chen yon tan rgya mtsho, BDRC P6961 [31] stag bla dkon mchog rgyal mtshan, BDRC P00KG03790 [32] mkhan chen kun bzang ldan, BDRC P6962 [33] ngag dbang dpal bzang, BDRC P724 [34] mkhan chen tshe dbang rig 'dzin 01, BDRC P6306 [35] dil mgo mkhyen brtse bkra shis dpal 'byor, BDRC P625 BIBLIOGRAPHY bstan 'dzin lung rtogs nyi ma. 2004. Mu ra sku phreng gsum pa pad+ma bde chen bzang po . In Snga 'gyur rdzogs chen chos 'byung chen mo, pp. 627–630. Pe cin: Krung go'i bod rig pa dpe skrun khang. BDRC W27401 Abstract This is a short biographical history of the Mura lineage including previous incarnations culminating in a longer biography of the Third Mura Pema Dechen. Written by Tenzin Lungtok Nyima, it clearly describes some of the key moments, activities, teachers, and students of the Mura lineage. BDRC LINK W27401 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 00:27 TRADITION Nyingma INCARNATION LINE N/A HISTORICAL PERIOD 19th Century TEACHERS Dzogchen Mingyur Namkhe Dorje Dza Patrul Orgyen Jigme Chökyi Wangpo Jigme Ngotsar Pema Vajra Pema Tegchok Loden Gyalse Zhenphen Taye Özer Könchok Dragpa TRANSLATOR Tib Shelf INSTITUTION Dzogchen Monastery STUDENTS Takla Könchok Gyaltsen The Fourth Shechen Gyaltsab, Gyurme Pema Namgyal Mipam Gyatso Ngawang Norbu Batur Khenchen Tubga The Fourth Lingla, Tubten Trinle Gyatso Dilgo Khyentse Tashi Paljor Khenchen Tsewang Rigdzin Yönten Gönpo Pema Tegchok Loden Batur Khenpo Tubten Chöpel Tubten Nyendrak Chogtrul Dega Gemang Khenchen Yönten Gyatso Kunzang Palden The Fifth Dzogchen, Tubten Chökyi Dorje Kunga Palden Khenpo Ngakga Sönam Chöpel Ngawang Palzang Khyungtrul Pema Trinle Gyatso AUTHOR Tenzin Lungtok Nyima Mura Pema Dechen Zangpo 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.