RETURN TO ALL PUBLICATIONS དེ་ནས་གྲོ་ཐང་གི་ཡོན་བདག ། རྗེ་བཙུན་གྱི་ཞལ་ལྟར་བྱུང་བ་རྣམས་ན་རེ། གནས་འདི་ལ་ཡོན་ཏན་ཅི་གདའ་ཞུ་བའི་ལན་དུ་མགུར་འདི་གསུངས་སོ།། Then, the patrons from Drotang received an audience with the Jetsun [1 ] and inquired, “What are the merits of this sacred place?” In response, he sang this meditative song: ​ བླ་མ་རྗེ་ལ་གསོལ་བ་འདེབས། ། la ma jé la sölwa dep Precious Lord Guru, to you I supplicate! ​ གནས་འདིའི་ཡོན་ཏན་ཤེས་མི་ཤེས། ། གནས་འདིའི་ཡོན་ཏན་མི་ཤེས་ན། ། né di yön ten shé mi shé: né di yön ten mi shé na Do you know the merits of this sacred place? If you do not know this hallowed place’s merits, དབེན་གནས་རྐྱང་ཕན་ནམ་མཁའི་རྫོང་། ། ནམ་མཁའི་རྫོང་གི་ཕོ་བྲང་ན། ། wen né kyang pen nam khé dzong: nam khé dzong gi po drang na this is the hermitage of Kyangpen Namkhe Dzong. At the palace of Namkhe Dzong, ​ སྟེང་ན་ལྷོ་སྤྲིན་སྨུག་པོ་འཐིབས། ། འོག་ན་གཙང་ཆབ་སྔོན་མོ་འབབ། ། teng na lho trin muk po tip: ok na tsang chap ngön mo bap above amass dark, warm southern clouds while below clean blue waters flow. ​ རྒྱབ་ན་བྲག་དམར་ནམ་མཁའི་དབྱིངས། ། མདུན་ན་སྤང་པོ་མེ་ཏོག་བཀྲ། ། gyap na drak mar nam khé ying: dün na pang po mé tok tra Behind red rocks lie beneath the vast expanse of sky; in front the meadows are awash with flowers. ཟུར་ན་གཅན་གཟན་ངར་སྐད་འདོན། ། ལོགས་ལ་བྱ་རྒྱལ་རྒོད་པོ་ལྡིང་། ། zur na chen zen ngar ké dön: lok la ja gyel gö po ding On one side, wild beasts recite their roars, while on the other, vultures, king of birds, soar. ​ མཁའ་ལ་སྦྲང་ཆར་ཟིམ་བུ་འབབ། ། རྒྱུན་དུ་བུང་བས་གླུ་དབྱངས་ལེན། ། kha la drang char zim bu bap: gyün du bungwé lu yang len: A fine, gentle rain falls from the sky. Continuously bees buzz their melodious songs. ​ ཤཱ་རྐྱང་མ་བུ་རྩེ་བྲོ་བརྡུང་། ། སྤྲ་དང་སྤྲེའུ་ཡང་རྩལ་སྦྱོང་། ། sha kyang ma bu tsé dro dung: dra dang dreu yang tsel jong: Wild kyangs ,[2 ] mares and foals, dance and frolic, and monkeys, big and small, act as acrobats. ​ ལྕོ་ག་མ་བུ་འགྱུར་སྐད་མང་། ། ལྷ་བྱ་གོང་མོ་གླུ་དབྱངས་ལེན། ། cho ga ma bu gyur ké mang: lha ja gong mo lu yang len Mother larks and chicks warble a profusion of songs with divine mountain birds singing back in kind. ​ རྫ་ཆབ་བསིལ་མས་སྙན་པ་བརྗོད། ། དུས་ཀྱི་སྐད་རིགས་ཉམས་ཀྱི་གྲོགས། ། dza chap sil mé nyen pa jö: dü kyi ké rik nyam kyi drok The cool mountain stream musically murmurs. Such language of the seasons is an aid to meditation! ​ གནས་འདིའི་ཡོན་ཏན་བསམ་མི་ཁྱབ། ། ཉམས་དགའ་གླུ་རུ་བླངས་པ་ཡིན། ། né di yön ten sam mi khyap: nyam ga lu ru lang pa yin I sang this joyful song and offered advice describing the merits of this sacred place, which are utterly inconceivable. ​ གདམས་ངག་ཁ་རུ་བཏོན་པ་ཡིན། ། འདིར་ཚོགས་ཡོན་བདག་ཕོ་མོ་རྣམས། ། dam ngak kha ru tön pa yin: dir tsok yön dak po mo nam All you assembled here, patrons, ladies and gentlemen, please follow in my footsteps and behave as I have— ​ མི་ང་ཕྱིར་འབྲོངས་ལ་ང་བཞིན་མཛོད། ། ལས་སྡིག་པ་སྤོངས་ལ་དགེ་བ་སྒྲུབས།། ཅེས་གསུངས་པས། ། mi nga chir drong la nga zhin dzö: lé dik pa pong la gewa drup abandon all misdeeds and accomplish virtue! [1] An honourific Tibetan term meaning “Venerable Lord,” reserved exclusively for great masters. Milarepa is among the most ubiquitous holders of the term in Tibetan literature. [2] The kyang (Equus kiang) is a species of wild donkey native to the Tibetan plateau and is one source of inspiration for the mythical unicorn. ​ ​ This meditative or spiritual song (mgur) was composed by Milarepa (1040-1123), Tibet’s most famous yogi and poet. Tibetan literature contains a vast corpus of such spiritual songs, particularly Milarepa’s own Kagyü school, which traces the practice of singing spontaneous songs of spiritual experience back to the Indian mahasiddhas. Known as Dohā in medieval India, this art form was held in common by both Vajrayana Buddhists and practitioners of Hindu tantra and generally centred on the heightened inner experiences brought about through spiritual practice. What is perhaps most striking about this particular song, and a departure from the conventions of the genre of mgur, is its emphasis on the natural beauty of Kyangpen Namkhé Dzong. Tibetan descriptions of sacred places (gnas) almost always focus on the miraculous deeds performed on location by great Buddhist masters, who thus imbue the space with blessings and sacred energy. Milarepa, on the other hand, sings entirely about the special qualities of the natural world. With an almost Wordsworthian rhapsody, Mila attributes nature itself, rather than past Buddhist masters, as the wellspring of blessings in Kyangpen Namkhé Dzong. It is the sight of the meadow awash with flowers beneath the vast expanse of sky and the sounds of frolicking wild animals beside the flowing mountain stream that makes the place so favourable for meditative retreat, not the accomplishments of past sages. When, in the final lines of the poem, he exhorts his audience to abandon misdeeds and accomplish virtue, his tone is one of heartfelt invitation rather than didacticism. It is almost as if he is saying, “The world is too much with us”; be done with worldly toil and come meditate with me beside this stream! ​ Photo credit: Himalayan Art Resources ​ NOTES BIBLIOGRAPHY Mi la ras pa. Edited by Gtsang smyon he ru ka rus pa'i rgyan can. [n.d.]. Rkyang phan nam mkha' rdzong gi skor . In Mi la ras pa'i mgur 'bum, 65–66. [s.l.]: [s.n.]. BDRC W1KG1252 COLOPHON None A Song on the Merits of Kyangpen Namkhe Dzong ​ Abstract This meditative or spiritual song was composed by Milarepa (1040–1123), Tibet’s most famous yogi and poet. With an almost Wordsworthian rhapsody, Mila describes the inconceivable qualities of Kyangpen Namkhe Dzong, and explains why it is so favourable for meditative retreat. Strikingly, he identifies the natural world itself, rather than past Buddhist masters, as the wellspring of blessings for this holy place. BDRC LINK W1KG1252 DOWNLOAD TRANSLATION VIEW TRANSLATION AUTHOR Milarepa TRADITION Marpa Kagyu INCARNATION LINE None HISTORICAL PERIOD 11th Century 12th Century TEACHERS Marpa Chokyi Lodro TRANSLATOR Patrick Dowd INSTITUTIONS Sekhar Gutok Kailash Tsari Drakkar Taso STUDENTS Gampopa Sonam Rinchen Rechungpa Dorje Drakpa Ngendzong Repa A Song on the Merits of Kyangpen Namkhe Dzong Alongside our own publications, Tib Shelf peer reviews and publishes the works of aspiring and established Tibetologists. If you would like to publish with us or request our translation services, please get in touch , our team would be pleased to help. TIB SHELF Contact ​ 40 Okehampton London NW10 3ER ​ shelves@tibshelf.org +44 (0) 203 983 7265 Follow Us ​ ​ ​ Subscribe ​ Instagram Facebook TIB SHELF SUBMIT A TRANSLATION SUBSCRIBE ALL PUBLICATIONS BIOGRAPHICAL GOVERNMENTAL MISCELLANEOUS CONTEMPORARY INSTITUTIONAL BUDDHIST

RETURN TO ALL PUBLICATIONS 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 Künga Palden (1878–1944),[24 ] Jamgön Mipam Rinpoche (1846–1912),[25 ] Abu Lhagyal or Pema Tekchok 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. [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 NOTES 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 COLOPHON None Mura Pema Dechen Sangpo 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. ​ English | བོད་ཡིག BDRC LINK W27401 DOWNLOAD TRANSLATION VIEW TRANSLATION AUTHOR Tenzin Lungtok Nyima TRADITION Nyingma INCARNATION LINE - HISTORICAL PERIOD 19th Century TEACHERS Dzogchen Mingyur Namkhé Dorjé Dza Patrül Orgyen Jigmé Chökyi Wangpo Jigmé Ngotsar Pema Vajra Pema Tekchok Loden Gyalsé Shenphen Tayé Wözer Könchok Drakpa TRANSLATOR Tib Shelf INSTITUTIONS Dzogchen Monastery STUDENTS Takla Könchok Gyaltsen The Fourth Shechen Gyaltsab, Gyurmé Pema Namgyal Mipam Gyatso Ngawang Norbu Batur Khenchen Tubga The Fourth Lingla, Tubten Trinlé Gyatso Dilgo Khyentsé Tashi Paljor Khenchen Tséwang Rigdzin Yönten Gönpo Pema Tekchok Loden Batur Khenpo Tubten Chöpel Tubten Nyendrak Choktrül Déga Gemang Khenchen Yönten Gyatso Kunsang Palden The Fifth Dzogchen, Tubten Chökyi Dorjé Künga Palden Khenpo Ngakga Sönam Chöpel Ngawang Palsang Khyungtrül Pema Trinlé Gyatso ​ Mura Pema Dechen Sangpo Alongside our own publications, Tib Shelf peer reviews and publishes the works of aspiring and established Tibetologists. If you would like to publish with us or request our translation services, please get in touch , our team would be pleased to help. Tib Shelf has been accredited by the British library with the International Standard Serial Number - ISSN 2754-1495 TIB SHELF Contact ​ 40 Okehampton London NW10 3ER ​ shelves@tibshelf.org +44 (0) 203 983 7265 Follow Us ​ Subscribe ​ Instagram Facebook ​ Support Us TIB SHELF SUBMIT A TRANSLATION SUBSCRIBE ALL PUBLICATIONS BIOGRAPHICAL GOVERNMENTAL MISCELLANEOUS CONTEMPORARY INSTITUTIONAL BUDDHIST

The Formation of the Outer Container The Formation of the Outer Container is a description of the formation of the universe according to Buddhist cosmogony. Drigung Konchok Tendzin Chokyi Lodro Cosmogony The Ruby Garland: A Genealogy of Genghis Khan The Ruby Garland is a genealogy of the Tibetan clans Barchung and Ju, descended from Genghis Khan. It might be the only Tibetan historical document that holds a clear account of Buddhism's existence in Mongolia during the Ming Dynasty (1368–1644). Parallel historical narratives can be found in the official historical records of the Ming Dynasty, the Ming Shi (明史). Gyurme Pema Chogyel Genealogy A Letter to Hotoktu Rinpoche This letter is purportedly from the secretary of the Ninth Paṇchen Lama to Hotoktu Rinpoche. It was purchased and is now conserved in a private collection in France. The means of the initial acquisition is unknown. We are happy to receive any information concerning this letter. The Secretary of The Ninth Paṇchen Lama, Tubten Chökyi Nyima Correspondence Eleventh Day, Ninth Month, Water Pig Year These letters were purchased and are now conserved in a private collection in France. The means of the initial acquisition is unknown. The recipient(s) of the letters are currently unidentified, and their connection with the Thirteenth Dalai Lama is undetermined. We are happy to receive any information concerning these letters. Thirteenth Dalai Lama, Tubten Gyatso Correspondence A Chronological Timetable: Lives of Do Khyentse’s Familial Line This concise table features birth and death dates for essential individuals connected with Do Khyentse Yeshe Dorje's familial line. Tubten Chodar Timetable ALL PUBLICATIONS BIOGRAPHICAL GOVERNMENTAL MISCELLANEOUS CONTEMPORARY INSTITUTIONAL BUDDHIST

An Aspiration to Travel to the Hidden Land of Pemokö A prayer to take rebirth in the hidden sanctuary of Pemakö, where obstacles such as sickness and conflict are scarce or nonexistent and favourable conditions may aid progress on the Dharma path. Lelung Shepé Dorjé Aspiration Prayer Chapter Narrating the Pure Vision of Gesar The Fifth Lelung Rinpoche, Shepé Dorjé (1697–1740), is unusual among senior Gelug figures for having taken a personal interest in the figure of Gesar of Ling, eponymous hero of the Tibetan epic. The text translated here narrates his ‘pure vision’ (dag snang) of Gesar, which took place near his monastic seat at Lelung, in Olga, in 1729. Lelung Shepé Dorjé Pure Vision The Magical Lasso – A Prayer of Aspiration to Accomplish Khecara This aspirational prayer, composed at the request of Trinlé Losal, calls upon all the ḍākinīs of the three worlds to grant their blessings, so that the practitioner may complete the vajrayāna path and bring benefit to all beings. It was composed at the camp of Düdül Dewa Chenpo, the heart dharmacakra of Pemokö, the supreme emanated realm of Akaniṣṭha. Lelung Shepé Dorjé Aspiration Prayer Translated Works Persons The Fifth Lelung Jedrung, Lobsang Trinlé (1697–1740), on being recognized as the reincarnation of the Fourth Lelung Jedrung, Gendün Chögyal, had his hair cutting ceremony carried out by The Sixth Dalai Lama (1683–1706) in 1702. Later the treasure revealer Chöjé Lingpa (1681–1720/1722) prophesied that Lelung would be the one to receive and propagate a terma focussed on a peaceful and wrathful form of Avalokiteśvara. His collected works total some forty-six volumes. In 1740 he passed away at the age of forty-three and was posthumously declared to be the protector deity Drakshül Wangpo who is focused on subduing the spirit Dorjé Shugden. The Fifth Lelung Jedrung, Lobsang Trinlé – Shepé Dorjé 1697–1740 BDRC P675 TREASURY OF LIVES LOTSAWA HOUSE PHOTO CREDIT ALL PUBLICATIONS BIOGRAPHICAL GOVERNMENTAL MISCELLANEOUS CONTEMPORARY INSTITUTIONAL BUDDHIST

RETURN TO ALL PUBLICATIONS * Dates have been shifted back one place to align with European calculation. ​ Photo credit: BDRC W1KG987 Published April 2021 ​ NOTES BIBLIOGRAPHY Thub bstan chos dar. 2008. Mdo mkhyen brtse ye shes rdo rje'i gdung rgyud rim byon gyi 'khrungs rabs re'u mig . In Mdo mkhyen brtse ye shes rdo rje'i gdung rgyud rim byon gyi rnam thar gsal ba'i me long, pp. 449–450. Pe cin: Krung go'i bod rig pa dpe skrun khang. BDRC W1KG987 COLOPHON None A Chronological Timetable: Lives of Do Khyentse’s Familial Line Do Khyentse Yeshe Dorje Thirteenth Cycle Iron Monkey Year 1800 Fourteenth Cycle Fire Tiger Year 1866 66 – NAME DATE OF BIRTH DATE OF DEATH LIFESPAN* ANNOTATION Losel Drolma Thirteenth Cycle Water Dog Year 1802 Fourteenth Cycle Iron Bird Year 1861 59 Not of familial line Khaying Drolma Fourteenth Cycle Water Sheep Year 1823 Fourteenth Cycle Wood Tiger Year 1854 31 – Sherab Mebar Fourteenth Cycle Earth Ox Year 1829 Fourteenth Cycle Water Tiger Year 1842 13 – Gyelse Reltri Fourteenth Cycle Iron Tiger Year 1830 Fifteenth Cycle Fire Monkey Year 1896 66 – Somang Choktrul Fourteenth Cycle Wood Hare Year 1855 – 80+ – Drime Drakpa Fourteenth Cycle Fire Horse Year 1846 – 40+ Not of familial line Gyepa Dorje Fifteenth Cycle Iron Tiger Year 1890 Sixteenth Cycle Earth Hare Year 1939 49 – Tsedzin Wangmo Fifteenth Cycle Wood Horse Year 1894 Sixteenth Cycle Water Snake Year 1953 59 – Dasel Wangmo Sixteenth Cycle Earth Dragon Year 1928 – – 80 years old as of this year Do Khyentse Yeshe Dorje 13th Cycle Iron Monkey Year 1800 14th Cycle Fire Tiger Year 1866 66 – NAME DATE OF BIRTH DATE OF DEATH LIFESPAN* NOTES Losel Drolma 13th Cycle Water Dog Year 1802 14th Cycle Iron Bird Year 1861 59 Not of familial line Khaying Drolma 14th Cycle Water Sheep Year 1823 14th Cycle Wood Tiger Year 1854 31 – Sherab Mebar 14th Cycle Earth Ox Year 1829 14th Cycle Water Tiger Year 1842 13 – Gyelse Reltri 14th Cycle Iron Tiger Year 1830 14th Cycle Fire Monkey Year 1896 66 – Somang Choktrul 14th Cycle Wood Hare Year 1855 – 80+ – Drime Drakpa 14th Cycle Fire Horse Year 1846 – 40+ Not of familial line Gyepa Dorje 15th Cycle Iron Tiger Year 1890 16th Cycle Earth Hare Year 1939 49 – Tsedzin Wangmo 15th Cycle Wood Horse Year 1894 16th Cycle Water Snake Year 1953 59 – Dasel Wangmo 16th Cycle Earth Dragon Year 1928 – – 80 years old as of this year Abstract This concise table features birth and death dates for essential individuals connected with Do Khyentse Yeshe Dorje's familial line. BDRC LINK W1KG987 DOWNLOAD TRANSLATION VIEW TRANSLATION AUTHOR Tubten Chodar​ TRADITION Nyingma Drigung Kagyu HISTORICAL PERIOD 19th Century 20th Century 21st Century People Do Khyentse Yeshe Dorje Losel Drolma Khaying Drolma Sherab Mebar Gyelse Rigpai Reltri Somang Choktrul Drime Drakpa Gyepa Dorje Tsedzin Wangmo Dasel Wangmo INSTITUTIONS Maha Kyilung Monastery Katok Monastery Dzogchen Monastery Tseringjong Drigung Til Monastery Derge Monastery Gyelrong Kachok Minyak Kernang Kardza Hermitage Pema Rito Yarlung Pemako ​ ​ TRANSLATOR Tib Shelf TBC TBC TBC TBC A Chronological Timetable: Lives of Do Khyentse’s Familial Line Alongside our own publications, Tib Shelf peer reviews and publishes the works of aspiring and established Tibetologists. If you would like to publish with us or request our translation services, please get in touch , our team would be pleased to help. - ISSN 2754-1495 TIB SHELF Contact ​ 40 Okehampton London NW10 3ER ​ shelves@tibshelf.org +44 (0) 203 983 7265 Follow Us ​ Subscribe ​ Instagram Facebook ​ Support Us TIB SHELF SUBMIT A TRANSLATION SUBSCRIBE ALL PUBLICATIONS BIOGRAPHICAL GOVERNMENTAL MISCELLANEOUS CONTEMPORARY INSTITUTIONAL BUDDHIST

RETURN TO ALL PUBLICATIONS The one who seized the citadel of the awakened intent of primordially pure space, and who met everyone with spontaneous compassion to the greatest degree – In remembrance of this yogin of the essential and Supreme Vehicle, I will compose this biography devoid of embellishment or understatement. ​ This sacred lord guru was born near the glorious Sakya monastery of Galenteng , which was founded by Ga Anyé Dampa (1230–1303) near Chögyal Dergé Lhundrub Teng Monastery. Although he was initiated into a religious life [in a monastery], he conducted himself in a rough manner. He would wrap stones with animal hide held by a yak-haired rope and keep this [weapon] around his waist, as he would constantly engage in fighting. Once when he was on his way home after evening group practice, he saw a mountain surrounded by a grassy meadow with mist rolling in. Atop this mountain sat two small, white retreat houses. At this sight, he thought over and over about how he must live such a life in retreat. ​ In fact, he went to a monastery where he attended a literacy teacher and stayed in retreat on the Element Taming [Vajrapānī]. ​ During breaks, he read the biography of venerable Milarepa, and continuously recollected: “Now, I must rely upon a qualified guru in order to perfectly accomplish the doctrine.” ​ He continued to attend his teacher but received the following reprimand: “Other people can complete the recitations for the Element Taming [Vajrapānī] in one month, but you are distracted with these texts and you have not even accomplished the recitations in two months!” Despite this scolding, he continued to read Milarepa’s biography and other texts. ​ He completed enough recitations for the thousand-armed (Avalokiteśvara) and performed a fire offering ritual. Then, over and over again, he asked himself: “Which guru should I properly rely on?” He heard about Patrül Rinpoche’s life story, and as some others were about to seek him out, he decided to go too. ​ Without telling anyone else, Künga Palden confided in his mother that he would be leaving for Dzachuka to meet Patrül Rinpoche. With tears in her eyes, his mother looked and did not say anything. Künga grabbed some travel provisions, and while he was leaving his mother broke down in tears. He reached the valley of Dza Mamo Khar[1 ] in Dzachukha when Patrül Rinpoche was teaching on the Bodhicharyāvatāra . He arrived and received the [last] chapter concerning dedication. Then he received the [entire] Bodhicharyāvatāra from Mura Choktrül Padma Dechen Sangpo although he did not gain a stable understanding. ​ When he received teachings on [Nāgārjuna’s] A Letter to a Friend from Gémang Wönpo Orgyen Tenzin Norbu, he gained a stable understanding, and so he thought: “I have become a suitable vessel to rely upon this guru.” He was certain about this, and he said he never hoped to receive empowerments, instructions, or advice from any guru other than Gémang Wönpo Orgyen Tenzin Norbu. ​ Won Rinpoche said: “Look over a text and you might gain some knowledge. In general, study is important at the outset.” Won Rinpoche took care of him for a few years and Künga Palden studied texts. “But I had great hopes of practicing meditation,” he said, and he frequently requested [teachings]. ​ “At that time,” Künga said, “I practiced the Sakya ‘Time of the Path’ without interruption,[2 ] and I did my best to dedicate ritual cake offerings while using my ritual bell and hand-drum.” ​ Besides this, he enthusiastically and diligently received, studied, and practiced Longchenpa’s Trilogy of Natural Ease (Ngalso Korsum) and The Seven Treasuries, [Ngari Paṇchen Pema Wanggyal’s] Ascertaining the Three [Sets of] Vows , Bodhicharyā vatā ra , The Root Stanzas of the Middle Way: Wisdom , the Teachings of Maitreya, the empowerment of the two main volumes of TheHeart Essence of the Great Expanse (Longchen Nyingtik), creation stage practices, the practice of the channels, winds, and the physical yogas, The Unexcelled Primordial Wisdom (Yeshé Lama), The Three Phrases that Hit the Key Points , and much more. ​ In particular, since Wön Rinpoche reached the end of practice within one lifetime, he bestowed the empowerment, profound instructions, and oral-transmission of The Wish-Fulfilling Jewel of the Guru’s Inner Essence (Lama Yangtik Yishin Norbu ). On the day that there was an exchange of gifts in reciprocity for the teachings, Wön Rinpoche received a fine hanging-scroll of the Omniscient Longchenpa from my old father Dilgo Tashi Tsering. Rinpoche said: “This is a good interdependence,” and he gave it to the lord guru, Kunga Pelden. ​ Wön Rinpoche instructed: “Now there is no need for you to apply yourself to studying texts. You need only go to the mountains on retreat and practice your meditation. Whatever you find to eat, eat it. Whatever clothes you come across, put them on. Food that others may offer, rituals for the dead, and bestowing empowerments—there is no need for such things. Go meet Jamyang Khyentsé Wangpo and exclusively receive the essential instructions for [Longchenpa’s] Finding Rest in Illusion then stay in a retreat near [Khenpo] Shenga’s place.” ​ “Nothing can compare to receiving the essential instructions on Finding Rest in Illusion from my root guru, Wön Rinpoche,” thought Künga Palden. “However, since it is my guru’s command, I must meet Jamyang Khyentsé Wangpo and receive the teaching as my guru instructed.” Thinking this, he left for his homeland. ​ Along with a few monks from Galen Monastery , he went to Dzongsar to meet Jamyang Khyentsé Rinpoche, who gave the Hévajra Gyu lam empowerment as well as the blessings and instructions for Khecara in an extensive manner. ​ Between his explanations of the instructions, Jamyang Khyentsé Wangpo gave supplementary and additional talks. “These days, in the current times, there are many prideful people who say they have renounced [cyclic existence] and are free from activities. If foreigners came to Tibet and said that they must abandon the Three Jewels, they would immediately agree with them. I am in a state of bustling distraction, but still, if they were to place my head on the threshold, bring an axe and say: ‘If you don’t abandon the Three Jewels, we will cut your throat with this axe.’ I wouldn’t abandon the Three Jewels even with my words. I would gladly answer them. These days there are Buddhist practitioners who have no substance at all, only great renown.” ​ When other friends were about to depart [the teachings], they made many promises to continuously practice the ‘Time of the Path’ Hévajra and complete the fundamental recitation total for Khecara. ​ Künga Palden said: “In the past, I practiced the ‘Time of the Path’ and made ritual cake offerings [to the deities], but it has been several years since I stopped. I promised that I would practice The Guru’s Inner Essence in a mountain retreat.” ​ Jamyang Khyentsé Wangpo said: “A kha kha, I have conferred empowerment and instructions for Hévajra and Khecara on you, and I take any wrongdoings of this upon myself. It was the wrong occasion,” as he pulled on his cheek. “Or, I could consistently recite the Aṣṭa Chö Rok [3 ] and the three Om(s) thirty-three times a day,” Künga Palden said. Jamyang Khyentsé Wangpo replied: “Do whatever you like.” “I will continuously recite the approach [recitations] for Aṣṭa and Khecara,” Künga said. ​ Having offered the text and the essential instructions for Finding Rest in Illusion , Künga Palden requested the instructions and oral transmission. “You can receive them from your root guru as I do not know the instructions for Finding Rest in Illusion ,” replied Jamyang Khyentsé Wangpo. “He never gave me the teachings,” Künga Palden said. Then Künga Palden stayed in a lonely mountain retreat without any bustling distraction. ​ He received the empowerment and instructions for The Guru’s Inner Essence and practiced without interruption the guru yoga of [Longchenpa’s] The Stages of Guru Practice: The Ocean of Attainments and the guru yoga of the smaller aural transmission of The Natural Manifestation of Primordial Wisdom . ​ He exclusively practiced the inner guru yoga that is devoid of elaborations. On the tenth day of the waxing and waning phases of the month, he offered extensive tantric feasts. He accepted whatever clothing and other valuable provisions were given as offerings. Whatever offerings people gave for the dead or for the living, whether great or small, he used them to make woodblocks for texts such as The Sūtra of the Wise and the Foolish and A Hundred Deeds , and he placed them in the Dzogchen Monastery’s printing house. ​ He lovingly protected the wild animals and the various birds by using methods such as the conservation law of sealing the mountains and valleys. He accepted a great amount of salt, which he gave to the wild animals. Through such actions, he nurtured wild animals in the manner of livestock. ​ Künga Palden had disciples who were a calling distance or about a league away in all directions. He made his students enter thatched meditation huts to practice only unelaborate meditation in silence. He advised his students not to collect food offerings or to keep any texts other than The Guru’s Inner Essence , the Seven Treasuries, and the cycle of The Heart Essence of the Great Expanse. ​ Künga Palden did not have even a hand-drum or a ritual bell for performing ceremonies. He collected a lot of supplies for ritual feast offerings and delicious foods and drinks which he generously gave to the birds, wild animals, and the poor. When many ordinary people gathered, he taught them the essential points about karmic causes and results, taking refuge, generating the intentional mind of awakening, and the four causes of the Blissful Realm in a concise and easily understandable manner. He thus encouraged them to engage in virtue. ​ At some point, he developed a sickness of the white channels which caused him weariness. Due to this he exclusively engaged in the practice of removing obstacles in the body, as found in The Guru’s Inner Essence. He did not take any other treatment or medicine, and he was freed from the sickness. ​ He said, “By supplicating the guru, vital provisions will come naturally even if you are staying in a pleasant mountain retreat. In places without water, you can say ‘Let water arise here!’ Then, when you dig for it, water will emerge.” ​ In his familial line there have been many who did not live long, but since he practiced the longevity practice of The Wish-Fulfilling Jewel of the Guru’s Inner Essence , he was able to live for more than seventy years. ​ “At the time of engaging in the longevity practice, one needs to hold the wind in the center of the heart. Doing so ensures there is no chance for obstructions of the life-sustaining wind to come about. I came to the firm conviction concerning daily work that other than supplicating my root guru, Wönpo, there is no need for such things as divination, astrological calculations, or predicting good and bad days,” said Künga Palden. ​ “In Galenteng , there is a lord called the Steward of Dergé Khangsar. His fortress became empty and inside there was a room where absolutely no light could get in, so I went there to engage in a hundred-day dark retreat of The Guru’s Inner Essence . ​ “In the first vision, there appeared a great ravine in which a thickening darkness amassed from above and below, and you could not see the end of it. In its center was a small stone the size of two feet. There I stood, crouched. When gusts of upturning and swirling winds came, all of the long prairie grass swayed back and forth with whistling sounds—shu . I kneaded some barley flour into dough and ate it. Then I had the impression that grey flour became scattered from the rim of my small cup. Although I was in a comfortable position, fear prevented me from becoming completely relaxed. ​ “Again, I was in that ravine, and there came an intense roaring sound—Ur !—as hail clouds rolled in. They enveloped my illusory body and carried me into the surrounding space. As soon as that happened, I recalled that my mind was integrated with the guru’s mind, and I felt a shiver of happiness. At once the anxiety returned, although it was not a shock to me. ​ “Many pure and impure visionary realms appeared, and inside a round orb of light (tiglé ) about the size of a fingernail were all the beings of the six classes organized [according to their] happiness and suffering. Their arrangement was not mixed together, but it was clear and complete. I thought: ‘Is it not like that one saying? On a single particle there are countless [other] particles filled with buddhafields in which buddhas enact their activities.’ From all this, a trusting faith arose in me. ​ “Later on, since going into dark retreat I thought the visions of leaping-over (togel ) would be enhanced, but I did not experience any increase.” Künga Palden said. ​ When I (Dilgo Khyentsé Rinpoche) received the final instructions of The Guru’s Inner Essence , Künga Palden told me about his visions in dark retreat as additional explanations for practicing the dark retreat yogas. ​ “I have explained to you how the dark retreat visions appear so that after this when you come to practice the dark retreat yogas, you will find this very beneficial. That is why I have shared them with you,” Künga 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,” Künga Palden said. ​ He also said: “When [Wönpo was teaching the] profound instructions for The Wish-Fulfilling Jewel of the Guru’s Inner Essence , he praised its great blessing. To his students who were exerting themselves in their retreat, Lord [Wonpo] said, ‘In general, if there is no study, then contemplation and meditation will not develop properly. Unless one has looked into The Root Stanzas of the Middle Way: Wisdom , in particular, one will not comprehend the atemporal, natural rest of cutting-through (trekchö). Therefore, it is very important to study The Root Stanzas of the Middle Way: Wisdom .’” ​ When the dharma lord Patrül Rinpoche gave teachings for the textual traditions of sutra and tantra, he never had the custom of keeping texts with him; however, he remained inseparable from one volume of The Guru’s Inner Essence until he died at the age of seventy-nine. ​ “As for myself, I received the empowerment and instructions from the lord guru, Wön Rinpoche. Then, at that time, I did my best in my practice, yet there was not even the slightest depth in my realization, view, or meditation. But discursive concepts such as ‘Have I been deceived by these instructions?’ never occurred to me,” Künga Palden said. That is all he said; other than this, he did not tell any of his students how the sign of heat on the stages and the paths arose in his mind. ​ The Lord’s close friend, Khenpo Dralo of Dza Gyal Monastery practiced the approach recitations for the essential sections of the secret practice of the protectors and guardians of The Guru’s Inner Essence . As a result, he received a lot of veneration and offerings and came to be known as a companion of the protectors. He knew that this was the help of the protectors, and he clarified his position to them: “I did not engage in your practice for the benefit of this life. I am practicing for the sake of the supreme spiritual attainment.” By saying this three times, he ended up with fewer visitors. ​ “When I initially stayed alone in my retreat, I did not need to meet anyone in person. All I had to do was practice day and night, and I was content. Yet, as soon as I had the name of Guru Künga Palden many people assembled. They would never allow me to be completely free, as I constantly had to engage in various activities that would connect people to the teachings,” Künga Palden said. ​ Khenpo Shenga Rinpoche said: “I spent my entire life teaching the sutras and tantras, but whenever Künga Palden asked questions concerning the profound points of view and meditation I could not answer immediately. I had to think about it carefully. I suppose the wisdom from his meditation had unfolded.” ​ Jamgön Dorjé Chang Chökyi Lodrö Rinpoche (Jamyang Khyentsé Chökyi Lodrö) said: “I received both the instructions and transmission for The Guru’s Inner Essence from Guru Künga Palden, and he also explained many excellent profound points on practice.” ​ During the later years of his life, he stayed in the retreat place called Népu in the front of the Siltrom glacier, which became his residence, and Palpung Situ Pema Wangchok (1886–1952) also attended him there. ​ Later Künga Palden was protected by the compassionate refuge of Drubwang Dzogchen Tubten Chökyi Dorjé. Künga Palden stayed at the upper meditation cave of Tséring Jong [near Dzogchen Monastery]. He uninterruptedly spun the wheel of the doctrine of the essential maturation and liberation [instructions] of the supreme vehicle and The Wish-Fulfilling Jewel of the Guru’s Inner Essence in particular to the majority of abbots and tulkus of Dzogchen Monastery. There he died and many amazing sights occurred such as tiny pearl-like relics (ringsal ) arising from his bones. ​ When I (Dilgo Khyentsé Rinpoche) reached my eleventh year my legs were burned, and I came close to death. At that time the holy guru Künga 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. [1] Dza Patrül Rinpoche reconstructed this Maṇi stone wall, which was first constructed by Samten Püntsok (bsam gtan phun tshogs). [2] ‘Time of the Path’ (lam dus) is the common name for the daily Hevajra sādhana, which must be practiced regularly without interruption. [3] This is a root mantra found in the practice of Hevajra. ​ Thanks to Adam Pearcey at Lotsawa House for his editing. ​ Published: July 2020 NOTES BIBLIOGRAPHY Bkra shis dpal 'byor. 1994. Theg pa mchog gi rnal 'byor pa bya bral kun dga' dpal ldan gyi rnam thar ngo mtshar bdud rtsi'i snang ba . In Gsung 'bum/_rab gsal zla ba, vol. 1, pp. 621–636. Delhi: Shechen Publications. BDRC W21809 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. The Wondrous Light of Lunar Nectar Abstract The Wondrous Light of Lunar Nectar is a biography of Chatral Künga Palden (1878–1944) written by Dilgo Khyentsé Tashi Paljor. ​ English | བོད་ཡིག BDRC LINK W21809 DOWNLOAD TRANSLATION VIEW TRANSLATION AUTHOR Dilgo Khyentsé Tashi Paljor TRADITION Nyingma INCARNATION LINE - HISTORICAL PERIOD 19th Century 20th Century TEACHERS Pema Tekchok Loden The Third Mura, Pema Dechen Sangpo Orgyen Tenzin Norbu Mipam Gyatso Jamyang Khyentsé Wangpo Patrül Orgyen Jigmé Chökyi Wangpo The First Adzom Drukpa, Drodül Pawo Dorjé The Fifth Dzogchen Drubwang, Tubten Chökyi Dorjé ​ ​ TRANSLATOR Tib Shelf INSTITUTIONS Galenteng Dzogchen Monastery Dzongsar Dergé Gonchen STUDENTS Rigdzin Wangyal Lozang Palden Tenzin Nyandrak Könchok Sangpo Pema Damchö Dilgo Khyentsé Tashi Paljor Tséwang Rigdzin Norbu Tenzin Chimé Yeshé Tenzin Gyaltsen Jigmé Lodrö The Eleventh Tai Situ, Pema Wangchok Gyalpo Tokden Jampa Tendar Jamyang Chökyi Wangchuk The Wondrous Light of Lunar Nectar Alongside our own publications, Tib Shelf peer reviews and publishes the works of aspiring and established Tibetologists. If you would like to publish with us or request our translation services, please get in touch , our team would be pleased to help. Tib Shelf has been accredited by the British library with the International Standard Serial Number - ISSN 2754-1495 TIB SHELF Contact ​ 40 Okehampton London NW10 3ER ​ shelves@tibshelf.org +44 (0) 203 983 7265 Follow Us ​ Subscribe ​ Instagram Facebook ​ Support Us TIB SHELF SUBMIT A TRANSLATION SUBSCRIBE ALL PUBLICATIONS BIOGRAPHICAL GOVERNMENTAL MISCELLANEOUS CONTEMPORARY INSTITUTIONAL BUDDHIST

RETURN TO ALL PUBLICATIONS ཀ་དག་དབྱིངས་སུ་དགོངས་པའི་བཙན་ས་ཟིན། ། ལྷུན་གྲུབ་ཐུགས་རྗེའི་འབྲེལ་ཚད་མཆོག་ལ་སྦྱོར། ། ཐེག་མཆོག་སྙིང་པོའི་རྣལ་འབྱོར་རྗེས་དྲན་བཞིན། ། དེ་ཚུལ་རྣམ་ཐར་སྒྲོ་བསྐུར་བྲལ་བར་བྲི། ། ​ དེ་ཡང་རྗེ་བླ་མ་དམ་པ་འདི་ཉིད་ཆོས་རྒྱལ་སྡེ་དགེ་ལྷུན་གྲུབ་སྟེང་དང་ཐག་ཉེ་བར་དགའ་ཨ་མྱེ་དམ་པས་ཕྱག་བཏབ་དཔལ་ས་སྐྱའི་ཆོས་སྡེ་དགའ་ལེན་སྟེང་ཞེས་པ་དང་ཐག་ཉེ་བ་ཞིག་ཏུ་འཁྲུངས་ནས་ཆོས་སྒོར་ཞུགས་ཀྱང་ཀུན་སྤྱོད་ཤིན་ཏུ་རྩུབ་པས་རྡོ་གོང་ཞིག་པགས་པས་བཏུམས། གཡག་རྩིད་ཀྱི་ལུང་ཡོད་པ་རྐེད་པར་དྲངས་ནས་འཐབ་འཛིང་ཤ་སྟག་མཛད། དགོང་མོ་འཚོགས་གྲོལ་དུས་ཁྱིམ་དུ་ཕེབས་སྐབས་རི་དེའི་རྩེར་མཚམས་པ་གཉིས་ཀྱི་ཁང་པ་དཀར་པོ་ཆུང་ངུ་གཉིས་ཡོད་པ་ལ་ན་བུན་འཁྲིགས་ཤིང་སྤང་ལྗོངས་མཐོང་ཚེ་ང་འདི་ལྟ་བུ་བྱས་ནས་མཚམས་ལ་སྡོད་དགོས་ཡང་ཡང་དྲན། དོན་དུ་གྲྭ་སར་ཕེབས། དེ་ཡང་རྗེ་བླ་མ་དམ་པ་འདི་ཉིད་ཆོས་རྒྱལ་སྡེ་དགེ་ལྷུན་གྲུབ་སྟེང་དང་ཐག་ཉེ་བར་དགའ་ཨ་མྱེ་དམ་པས་ཕྱག་བཏབ་དཔལ་ས་སྐྱའི་ཆོས་སྡེ་དགའ་ལེན་སྟེང་ཞེས་པ་དང་ཐག་ཉེ་བ་ཞིག་ཏུ་འཁྲུངས་ནས་ཆོས་སྒོར་ཞུགས་ཀྱང་ཀུན་སྤྱོད་ཤིན་ཏུ་རྩུབ་པས་རྡོ་གོང་ཞིག་པགས་པས་བཏུམས། གཡག་རྩིད་ཀྱི་ལུང་ཡོད་པ་རྐེད་པར་དྲངས་ནས་འཐབ་འཛིང་ཤ་སྟག་མཛད། དགོང་མོ་འཚོགས་གྲོལ་དུས་ཁྱིམ་དུ་ཕེབས་སྐབས་རི་དེའི་རྩེར་མཚམས་པ་གཉིས་ཀྱི་ཁང་པ་དཀར་པོ་ཆུང་ངུ་གཉིས་ཡོད་པ་ལ་ན་བུན་འཁྲིགས་ཤིང་སྤང་ལྗོངས་མཐོང་ཚེ་ང་འདི་ལྟ་བུ་བྱས་ནས་མཚམས་ལ་སྡོད་དགོས་ཡང་ཡང་དྲན། དོན་དུ་གྲྭ་སར་ཕེབས། ཀློག་སློབ་པའི་དགེ་རྒན་ཞིག་ཡོད་པ་དེའི་བསྙེན་རྒྱབ་པ་བྱས་ནས་འབྱུང་འདུལ་གྱི་མཚམས་ཞིག་བཞུགས། ཐུན་གསེང་དུ་རྗེ་བཙུན་མི་ལའི་རྣམ་ཐར་ཀློགས་པས་ད་ཆོས་རྣམ་དག་སྒྲུབ་པ་ལ་བླ་མ་མཚན་ལྡན་ཞིག་བསྟེན་དགོས་པར་འདུག་སྙམ་ཡང་ཡང་དྲན། བསྙེན་རྒྱབ་དགེ་རྒན་གྱིས་མི་གཞན་གྱིས་འབྱུང་འདུལ་བསྙེན་པ་ཟླ་བ་རེས་གྲུབ་གྱི་ཡོད། ཁྱོད་རང་དཔེ་ཉོབ་ལ་ཡེངས་ནས་ཟླ་བ་གཉིས་ལའང་གྲུབ་མི་འདུག་གསུངས་བཀའ་བཀྱོན་གནང་ནའང་མི་ལའི་རྣམ་ཐར་ཀྱང་མཇལ། ཕྱག་སྟོང་བསྙེན་བཟླས་ཀྱང་གྲངས་འགྲོ་ངེས་དང་སྦྱིན་སྲེགས་ཀྱང་མཛད། དེ་ནས་བླ་མ་སུ་བསྟེན་པ་བཟང་ཡང་ཡང་དྲིས་པས་དཔལ་སྤྲུལ་རིན་པོ་ཆེའི་རྣམ་ཐར་གསན་པས་དེ་མདུན་འགྲོ་མཁན་ཀྱང་འདུག་པས་འགྲོ་རྒྱུ་ཐག་བཅད། གཞན་ལ་གསང་ནས་རང་གི་མ་ལ་རྫ་ཆུ་ཁར་དཔལ་སྤྲུལ་མདུན་འགྲོ་ཚུལ་སྨྲས་པས་མིག་མཆི་མ་ཙེ་རེ་བལྟ་བ་ལས་གང་ཡང་མ་ཟེར། དེ་ནས་གྲོ་ཆས་བསྣམས་ནས་བྱོན་པས་ཨ་མས་མིག་ནས་མཆི་མ་གཏོང་བཞིན་འདུག ། རྫ་མ་མོའི་མཁར་མདོར་ཕེབས་པས་དཔལ་སྤྲུལ་རིན་པོ་ཆེའི་སྤྱོད་འཇུག་གསུངས་པ་བསྔོ་བའི་ལེའུ་ལ་ཐུག་པས་ཞུས༑ དེ་ནས་མུ་ར་མཆོག་སྤྲུལ་པདྨ་བདེ་ཆེན་བཟང་པོས་སླར་སྤྱོད་འཇུག་གསུངས་པ་ཞུས་པས་གོ་བ་བརྟན་པོ་མ་རྙེད། དགེ་མང་དབོན་པོ་ཨོ་རྒྱན་བསྟན་འཛིན་ནོར་བུའི་མདུན་ནས་བཤེས་སྤྲིང་ཞུས་པས་གོ་བ་བརྟན་པོ་རྙེད་པ་འདྲ་བྱུང་བས་ངས་བསྟེན་འོས་བླ་མ་དེ་འདི་ཡིན་སྙམ་པའི་ངེས་ཤེས་བྱུང་བས་དབང་ཁྲིད་གདམས་ངག་ཐམས་ཅད་བླ་མ་དེ་ལས་གཞན་ལ་རེ་བ་བྱེད་མ་མྱོང་གསུངས། དབོན་རིན་པོ་ཆེས་ཀྱང་ཁྱེད་རང་དཔེ་ཆ་ཞིག་ལྟོས་དང་ཤེས་ས་རེད་གསུངས། སྤྱིར་དང་པོ་ཐོས་པ་ཁོ་ན་གལ་ཆེ་གསུངས། ཐུགས་བརྩེའི་བསྐྱངས་པ་བཞིན་ལོ་ཤས་དཔེ་སྦྱོང་མཛད་ཀྱང་ཕྲན་སྒྲུབ་པ་ཉམས་ལེན་ལ་རེ་བ་ཆེ་འདུག་ཡང་ཡང་ཞུས། དེ་སྐབས་ས་སྐྱའི་ལམ་དུས་མ་ཆད་པ་དང་། གཏོར་བསྔོས་རེ་ཡང་ཌཱ་དྲིལ་བཅས་འདོན་ཁུལ་ཡོད་གསུངས། གཞན་ཡང་ངལ་གསོ་སྐོར་གསུམ། ཀློང་ཆེན་མཛོད་བདུན། སྡོམ་གསུམ་རྣམ་ངེས། སྤྱོད་འཇུག དབུ་མ་རྩ་ཤེར། བྱམས་ཆོས་སྐོར་དང་། ཀློང་ཆེན་སྙིང་ཐིག་གི་རྩ་པོད་གཉིས་ཀྱི་དབང་། བསྐྱེད་རིམ། རྩ་རླུང་འཁྲུལ་འཁོར། ཡེ་ཤེ་བླ་མ། ཚིག་གསུམ་གནད་བརྡེག་སོགས་མང་པོ་གསན་སྦྱང་བརྩོན་འགྲུས་ཆེན་པོ་མཛད། ཁྱད་པར་དུ་དབོན་རིན་པོ་ཆེ་རང་གི་སྐུ་ཚེ་གཅིག་ཏུ་ཉམས་ལེན་མཐར་ཕྱིན་པ་མཛད་པ་ཡིན་པས་བླ་མ་ཡང་ཏིག་ཡིད་བཞིན་ནོར་བུའི་དབང་ཟབ་ཁྲིད་ལུང་དང་བཅས་པ་གནང་སྟེ་གཏང་རག་གི་ཉིན་ཕྲན་གྱི་ཕ་རྒན་དིལ་མགོ་བཀྲ་ཤིས་ཚེ་རིང་ནས་ཀུན་མཁྱེན་ཀློང་ཆེན་པའི་ཞལ་ཐང་སྤུས་ལེགས་ཞིག་འབྱོར་པས་རྟེན་འབྲེལ་ཤིན་ཏུ་བཟང་གསུངས་ནས་རྗེ་བླ་མ་ཀུན་དགའ་དཔལ་ལྡན་ལ་གནང་། ད་ནི་ཁྱོད་རང་དཔེ་ཆ་སྦྱང་བརྩོན་མི་དགོས། སྒྲུབ་པ་ཉམས་ལེན་བྱས་ནས་རི་ཁྲོད་འབའ་ཞིག་ཏུ་སོང་། ཟས་གང་རྙེད་པ་དེ་ཟོ། གོས་གང་འབྱོར་པ་དེ་གྱོན། གཞན་དད་ཟས་གཤིན་སྐོར་གྲོང་ཆོག་དབང་བསྐུར་སོགས་གང་ཡང་མི་དགོས། འཇམ་དབྱངས་མཁྱེན་བརྩེའི་དབང་པོ་དེ་མཇལ། སྒྱུ་མ་ངལ་གསོའི་དོན་ཁྲིད་གཅིག་ཞུས། གཞན་དགའ་འདི་དང་ཐག་ཉེ་སའི་རི་ཁྲོད་གཅིག་ཏུ་སྡོད་ཅེས་བཀའ་གནང་བས་སྒྱུ་མ་ངལ་གསོའི་དོན་ཁྲིད་ང་རང་གི་རྩ་བའི་བླ་མ་དབོན་རིན་པོ་ཆེས་གནང་བ་ལས་ལྷག་མེད་ཀྱང་བླ་མའི་བཀའ་རེད་པས་ཞལ་མཇལ་ཞིག་དང་རྩ་བའི་བཀའ་བཞིན་ཞུ་དགོས་དགོངས་ནས་ཕ་ཡུལ་དུ་སོང་། དགའ་ལེན་དགོན་གྱི་གྲྭ་ཁ་ཤས་མཁྱེན་བརྩེ་རིན་པོ་ཆེའི་མདུན་མཇལ་དུ་འགྲོ་འདུག་པས་རྫོང་སར་དུ་ཕྱིན། དེ་དག་གིས་ཀྱེ་རྡོར་རྒྱུ་ལམ་གྱི་དབང་། མཁའ་སྤྱོད་མའི་བྱིན་རླབས་དང་ཁྲིད་རྣམས་རྒྱས་པར་གསུང། གསུང་བཤད་ཀྱི་བར་དུ་ཞལ་ཁྲིད་འཕྲོས་དོན་ལ་། དེང་སང་ཚེ་འདི་བློས་བཏང་གི་བྱ་བྲལ་ཡིན་ཟེར་ང་རྒྱལ་ཅན་མང་པོ་འདུག་སྟེ་ཕྱི་ལིང་བོད་དུ་སླེབས་ནས་ཁྱོད་རང་དཀོན་མཆོག་གསུམ་སྤང་དགོས་ཟེར་ན་དེ་མ་ཐག་ཁས་ལེན་གྱི་རེད། ང་རྣམ་གཡེང་འདུ་འཛིའི་ངང་བསྡད་ཡོད་དེ་ངའི་སྐེ་དེ་གོ་ཐེམ་སྟེང་བཞག་ནས་སྟ་རེ་ཞིག་ཁུར་ཏེ་ཁྱོད་ཀྱིས་དཀོན་མཆོག་གསུམ་མ་སྤངས་ན་སྐེ་སྟ་རེས་གཅོད་ཟེར་ན་དཀོན་མཆོག་གསུམ་ཁ་ཙམ་གྱིས་ཀྱང་མི་སྤང་། ཁྱེད་རང་སྐེ་ཆོད་ཅེས་དགའ་བཞིན་ཁས་ལེན་གྱི་རེད། དེང་སང་ཆོས་པ་རྣམས་སྐད་གྲགས་ཆེན་པོ་ལས་སྙིང་པོ་གང་ཡང་མེད། གྲོགས་གཞན་རྣམས་འགྲོ་ཁར་ལམ་དུས་ཆག་མེད། མཁའ་སྤྱོད་གཞི་བསྙེན་སོགས་ཁས་ལེན་མང་པོ་ཞུས་སོང་། ཁོང་གིས་ངས་སྔོན་ཆད་ལམ་དུས། གཏོར་བསྔོས་སོགས་ཆག་མེད་བྱེད་ཀྱི་ཡོད་དེ་ད་ཆད་ནས་ལོ་མང་དུ་སོང་། རི་ཁྲོད་གཅིག་ཏུ་བླ་མ་ཡང་ཏིག་ཉམས་ལེན་བྱེད་རྒྱུ་ཁས་ལེན་པ་ཡིན་ཞུས་པས། ཨ་ཁ་ཁ། ངས་ཁྱེད་ལ་ཀྱེ་རྡོར་དང་མཁའ་སྤྱོད་དབང་ཁྲིད་འདོན་ཉེས་ཁུར། ས་ལོག་གསུངས་ནས་ཞལ་འགྲམ་འཐེན་པར་མཛད། ཡང་ན་ངས་ཨཥྚ་གཅོད་རོག་དང་། ཨོྃ་གསུམ་མ་སུམ་ཅུ་རྩ་གསུམ་རེ་ཉིན་བཞིན་མ་ཆད་པ་འདོན་རྒྱུ་ཁས་ལེན་ཞུས་པས་ཁྱོད་རང་ཅི་དགའ་གྱིས་གསུངས་པ་དེ་ནས་ཨཥྚ་དང་མཁའ་སྤྱོད་བསྙེན་པ་མ་ཆད་པར་གསུང་གི་ཡིན་གསུངས༑ སྒྱུ་མ་ངལ་གསོའི་དོན་ཁྲིད་དཔེ་ཕུལ་ཏེ་ཁྲིད་ལུང་ཞུས་པས་ཁྱོད་རང་གི་རྩ་བའི་བླ་མའི་མདུན་ནས་ཞུས་དང་ཆོག་རེད། སྒྱུ་མ་ངལ་གསོའི་ཁྲིད་ངས་ལྟ་མི་ཤེས་གསུངས་ཏེ་གཏན་ནས་གསུང་མ་མཛད་གསུངས། དེ་ནས་རི་ཁྲོད་དབེན་པ་རྣམ་གཡེང་འདུ་འཛི་མེད་པ་ཁོ་ནར་བཞུགས། བླ་མ་ཡང་ཏིག་གི་དབང་ཁྲིད་གསན་ནས་བླ་མའི་རིམ་པ་དངོས་གྲུབ་རྒྱ་མཚོའི་བླ་མའི་རྣལ་འབྱོར་དང་། སྙན་བརྒྱུད་ཆུང་ངུ་ཡེ་ཤེས་རང་སྣང་གི་བླ་མའི་རྣལ་འབྱོར་མ་ཆད་ཉམས་ལེན་མཛད་དེ། སྤྲོས་མེད་ནང་གི་རྣལ་འབྱོར་འབའ་ཞིག་ཉམས་ལེན་མཛད། ཡར་མར་གྱི་ཚེས་བཅུའི་ཚོགས་མཆོད་རྒྱས་པ་གནང་། ན་བཟའ་གསོལ་ཆས་རིན་ཐང་ཅན་གང་ཕུལ་བ་དེ་བཞེས། བསྔོ་རྟེན་དང་སྐྱབས་འཇུག་ཆེ་ཕྲ་གང་ཡོད་ཀྱིས་མདོ་སྡེ་མཛངས་བླུན༑ ལས་བརྒྱ་པ་སོགས་ཤིང་སྤར་བསྐོས་ནས་རྫོགས་ཆེན་སོགས་སྤར་ཁང་དུ་བཞག ། རི་རྒྱ་ཀླུང་རྒྱ་སོགས་ཐབས་སྣ་ཚོགས་ཀྱིས་རི་དྭགས་དང་བྱ་རིགས་བྱམས་པས་བསྐྱངས། གནའ་བ་སོགས་ལ་སྟེར་རྒྱུའི་ཚྭ་མང་པོ་བཞེས་ནས་རི་དྭགས་ལ་སྟེར་བས་རི་དྭགས་རྣམས་སྒོ་ནོར་བཞིན་དུ་བསྐྱངས། སློབ་མ་ཡོད་པ་ཐམས་ཅད་རྒྱང་གྲགས་དང་དཔག་ཚད་ཙམ་དུ་བསམ་གཏན་གྱི་སྤྱིལ་བུ་ལ་ངག་བཅད་དང་སྤྲོས་མེད་ཀྱི་ཉམས་ལེན་ཁོ་ནས་སྡོད་དུ་བཅུག ། རྙེད་བཀུར་བསྡུ་བ་དང་དད་ཟས་བསོག་འཇོག་མེད་པར་གྱིས་གསུང་། བླ་མ་ཡང་ཏིག་དང་མཛོད་བདུན་ཀློང་སྙིང་སྐོར་ཙམ་ལས་དཔེ་ཆ་མང་པོ་མ་ཉར་གསུང་། མཆོད་ཆས་ཌཱ་དྲིལ་ཙམ་ཡང་མེད། ཚོགས་རྫས་ལའང་བཟའ་བཅའ་བཏུང་བ་ཞིམ་མངར་མང་པོ་བསགས་ནས་བྱ་རི་དྭགས་དབུལ་པོ་ལ་སོགས་ལ་ཕངས་མེད་དུ་སྟེར། སྐྱེ་བོ་ཕལ་པ་མང་དུ་འདུ་སྐབས་ལས་རྒྱུ་འབྲས། སྐྱབས་སེམས། བདེ་བ་ཅན་གྱི་རྒྱུ་བཞི་སོགས་གོ་སླ་གནད་འདུས་རེ་གསུངས་ནས་དགེ་སྦྱོར་ལ་བསྐུལ། བར་ལམ་ཞིག་ཏུ་རྩ་དཀར་གྱི་སྙུན་གཞི་བཞེས་པས་འོ་བརྒྱལ་བྱུང་ཡང་བླ་མ་ཡང་ཏིག་གི་རྟེན་ལུས་ཀྱི་གེགས་སེལ་འབའ་ཞིག་ཉམས་ལེན་མཛད་པ་ལས་སྨན་བཅོས་སོགས་གང་ཡང་མ་གནང་ཡང་སྙུན་ལས་གྲོལ། བླ་མ་ལ་གསོལ་བ་བཏབས་པས་ཡིད་དང་མཐུན་པའི་རི་ཁྲོད་གང་དུ་བསྡད་ཀྱང་འཚོ་བ་སོགས་རང་བཞིན་གྱིས་འབྱུང་ཞིང་། ཆུ་མེད་པ་རྣམས་ལའང་འདིར་ཆུ་འབྱུང་སྨྲས་ས་ལ་ཡང་བརྐོས་པས་ཆུ་བབ་འོང་གསུངས། ངའི་རིགས་ལ་ཚེ་རིང་པོ་སྡོད་སྲོལ་མེད་ཀྱང་བླ་མ་ཡིད་བཞིན་ནོར་བུའི་ཚེ་སྒྲུབ་བྱས་པས་བགྲང་བྱ་བདུན་ཅུ་ལྷག་ཙམ་བཞུགས། ཚེ་སྒྲུབ་འདིའི་སྐབས་རླུང་སྙིང་གར་བཟུང་དགོས་པ་དེ་ལྟར་བྱས་ཀྱང་སྲོག་རླུང་གི་གེགས་སོགས་འོང་མི་སྲིད༑ ཕྱག་ལས་གང་གནང་ཀྱང་རྩ་བའི་བླ་མ་དབོན་པོ་ལ་གསོལ་བ་བཏབ་ནས་ཐག་བཅད་པ་ལས་མོ་རྩིས་དང་གཟའ་སྐར་སོགས་གང་ཡང་མི་དགོས་གསུངས། དགའ་ལེན་སྟེང་དུ་སྡེ་དགེ་ཁང་གསར་གཉེར་པ་ཞེས་པའི་དཔོན་ཆེན་པོ་ཞིག་གི་རྫོང་ཕྱིས་སུ་སྟོང་པར་སོང་བ་ཞིག་ཡོད་པ་དེའི་སྦུགས་སུ་འོད་སྣང་གཏན་ནས་མེད་པའི་ཁང་པའི་ནང་བླ་མ་ཡང་ཏིག་གི་མུན་མཚམས་ཞག་བརྒྱ་ཞིག་བཞུགས་པས། དང་པོའི་སྣང་བ་ལ་གཡང་ས་ཆེན་པོ་སྟེང་འོག་གཉིས་ཀར་མུན་པ་འཁྲིགས་ནས་མཐའ་མི་མངོན་པའི་དཀྱིལ་དེར་རྡོ་རྐང་པ་གཉིས་བཞག་ལོ་ཙམ་ལ་རང་ཙོག་པུར་བསྡད། གཡས་གཡོན་དུ་རླུང་དྲག་པོ་རེ་ཕྱུ་རུ་རུ་འོང་དུས་རྩ་འཇག་ཐམས་ཅད་ཤུགས་སྒྲ་བཅས་ལྡེམ་ལྡེམ་དུ་བསྐྱོད་པ། ཕྱེ་ཞིག་པགས་གཡོས་ཏེ་ཟོས་ནས་ཕོར་པའི་ཁ་ནས་སྐྱ་ཐ་ལ་ལ་འཐོར་བའི་སྣང་བས་རང་མལ་དུ་ལྷོད་དེ་བསྡད་ཡོད་ཀྱང་འཇིགས་སྣང་དེས་གཏན་ནས་བག་མི་ཕེབས་པ་དང་། ཡང་གཡང་ས་དེར་བསྡད་མུར་ཆར་སྤྲིན་ནག་པོ་དང་། སེར་ནག་གཉིས་འཁྲིགས་པས་སྒྱུ་ལུས་སྟོད་སྨད་སོ་སོར་བཟུང་ནས་འུར་སྒྲ་དྲག་པོ་བཅས་བར་སྣང་དུ་བསྐྱོད་མ་ཐག་བླ་མ་དང་ཐུགས་ཡིད་བསྲེས་ཏེ་ཡོད་པ་དྲན་མ་ཐག་བདེ་ལིང་གིས་འགྲོ་འདུག་པའི་སྔངས་སྐྲག་ཡང་ཡང་བྱུང་ཡང་མཚར་སྣང་ཤར་བ་དང་། ཡང་དག་མ་དག་པའི་སྣང་ཞིང་གི་བཀོད་པ་མང་པོ་ཤར་སྐབས་ཐིག་ལེ་ཆེ་ཆུང་སེན་ཟླུམ་ཙམ་གྱི་ནང་འགྲོ་བ་རིགས་དྲུག་ཐམགས་ཅད་བདེ་སྡུག་བཀོད་པ་མ་འདྲེས་གསལ་རྫོགས་སུ་ཤར་ནས་རྡུལ་གཅིག་གི་སྟེང་ན་རྡུལ་སྙེད་ཀྱི་སངས་རྒྱས་ཀྱི་ཞིང་དང་མཛད་པ་གསུངས་པ་དེ་འདི་འདྲ་མིན་སྙམ་སྟེ་ཡིད་ཆེས་ཀྱི་དད་པ་ཡང་ཡང་སྐྱེ་བ་བྱུང་། ཕྱིས་མུན་མཚམས་གྲོལ་ནས་ཐོད་རྒལ་གྱི་སྣང་ཆ་དེ་ལ་བོགས་ཐོན་བསམ་པ་བྱུང་སྟེ་དེ་ཡང་བོགས་འདོན་འདྲ་བྱུང་མི་འདུག་གསུངས༑ མུན་མཚམས་ཀྱི་སྣང་བ་འདི་དག་ཁོ་བོ་ལ་བླ་མ་ཡང་ཏིག་གི་སྨིན་ཁྲིད་སྐབས་མུན་པའི་རྣལ་འབྱོར་དུས་ཞལ་འཕྲོས་སུ་གསུངས། མུན་སྣང་འཆར་ཚུལ་འདི་བཤད་ན་རྗེས་སུ་མུན་པའི་རྣལ་འབྱོར་ཉམས་ལེན་བྱེད་དུ་རྒྱུས་ཡོད་གྱུར་པས་ཕན་ཐོག་རྙེད་ནས་ཞུས་པ་ཡིན་གསུངས། རྫོགས་ཆེན་མཁན་ལྷ་རྒྱལ་དང་། རང་སློབ་གང་དགེ་རྣམས་ཁང་པ་དེར་ཞག་བརྒྱ་རེ་ཉམས་ལེན་བྱས་སོང་ཀྱང་ཁོང་རྣམས་ལ་ནི་རྩུབ་ཉམས་དེ་འདྲ་ཤར་མི་འདུག་པས་སྤྱིར་གང་ཟག་གི་རྩ་རླུང་ཐིག་ལེའི་ཁྱད་པར་ཡིན་འདྲ་གསུངས། བླ་མ་ཡང་ཏིག་ཡིད་བཞིན་ནོར་བུ་ཞེས་ཟབ་ཁྲིད་ཀྱི་སྐབས་སུ་བྱིན་རླབས་ཆེ་བའི་བསྔགས་བརྗོད་ཀྱང་གསུངས། རྗེ་རང་གི་སློབ་མ་རི་ཁྲོད་དུ་སྒྲུབ་པ་བརྩོན་པ་རྣམས་ལའང་སྤྱིར་ཐོས་པ་མེད་ན་བསམ་པ་དང་སྒོམ་པ་ཡང་དག་མི་འབྱུང་། ཁྱད་པར་དབུ་མ་རྩ་ཤེས་རེ་མ་བལྟས་ན་ཁྲེགས་ཆོད་ཡེ་བབ་སོར་བཞག་གི་གོ་བ་ཤེས་མ་རེད་པས་རྩ་ཤེས་རེ་བལྟ་བ་གལ་ཆེ་གསུངས། ཆོས་རྗེ་དཔལ་སྤྲུལ་རིན་པོ་ཆེས་མདོ་སྔགས་ཀྱི་གཞུང་གསུངས་ཀྱང་སྐབས་དེ་ལས་ཕྱག་དཔེ་ཐུགས་ཉར་གཏན་ནས་གནང་སྲོལ་མེད་ཀྱང་བླ་མ་ཡང་ཏིག་པོད་༡ཕྱིས་དགུང་གྲངས་བརྒྱད་ཅུ་མ་བཞེས་པར་འབྲལ་སྤང་མཛད་པ་རེད། ཁོ་བོས་ཀྱང་བླ་མ་རྗེ་དབོན་རིན་པོ་ཆེ་ལས་དབང་ཁྲིད་ཐོབ་ནས་ད་ལྟའི་ཉམས་ལེན་ཅི་ནུས་སུ་བྱས་ཤིང་ཉམས་རྟོགས་ལྟ་སྒོམ་གྱི་གདིང་ཏིལ་འབྲུ་ཙམ་མེད་ཀྱང་གདམས་ངག་འདིས་བསླུ་འོང་སྙམ་པའི་རྣམ་རྟོག་ཞིག་ཤར་མ་མྱོང་གསུངས་པ་གསུངས་པ་ཙམ་ལས་ས་ལམ་གྱི་དྲོད་རྟགས་ཐུགས་ལ་འཁྲུངས་ཚུལ་སློབ་མ་སུ་ལའང་མི་གསུང་། རྗེ་རང་གི་མཆེད་གྲོགས་རྫ་རྒྱལ་དགོན་གྱི་མཁན་པོ་སྤྲེལ་ལོས་བླ་མ་ཡང་ཏིག་གི་བཀའ་སྲུང་དམ་ཅན་གྱི་གསང་སྒྲུབ་སྙིང་གི་དུམ་བུ་ལ་བསྙེན་པ་ཞིག་བཏང་བས་བསྙེན་བཀུར་འདུ་བ་ཤིན་ཏུ་མང་པོ་ཞིག་བྱུང་བས་སྲུང་མའི་སྡོང་གྲོགས་སུ་ཤེས་པས་དམ་ཅན་ལ་དཔང་བཅོལ་སྟེ་ངས་ཁྱེད་ཚེ་འདིའི་ཆེད་དུ་སྒྲུབ་པ་མིན། མཆོག་གི་དངོས་གྲུབ་ཀྱི་དོན་དུ་སྒྲུབ་པ་ཡིན་ཞེས་ལན་གསུམ་གསུངས་པས་འདུ་བ་ཡང་ཉུང་དུ་སོང་གསུངས། ཁོ་བོ་རི་ཁྲོད་དང་པོ་གཅིག་པུར་སྡོད་པའི་སྐབས་སུ་ང་ལ་ངོ་འཕྲད་མི་དགོས་པ། ཉིན་མཚན་ཀུན་ཏུ་ཆོས་ལས་བྱེད་རྒྱུ་མེད་པ་སྐྱིད་པོ་ཞིག་ཡོད་ཀྱང་། བླ་མ་ཀུན་དག་དཔལ་ལྡན་ཞེས་པའི་མིང་ཞིག་ཐོག་སོང་ནས་མི་མང་གི་འདུ་བ། ཆོས་ཀྱི་འབྲེལ་པ་སོགས་བྱ་བྱེད་མང་པོ་ཞིག་གིས་གུ་ཡངས་སུ་གཏན་ནས་སྡོད་དུ་མི་སྟེར་བ་འདི་བྱུང་གསུངས། མཁན་ཆེན་གཞན་དགའ་རིན་པོ་ཆེས་ངའི་མི་ཚེ་རིལ་པོར་མདོ་སྔགས་ཀྱི་བཤད་པ་བྱས་པ་རེད་ཀྱང་ཀུན་དགའ་དཔལ་ལྡན་ནས་ལྟ་སྒོམ་གྱི་ཟབ་གནད་རེ་དྲི་འོང་དུས་ལན་དེ་མ་ཐག་འདེབས་རྒྱུ་མེད་པ་བསམ་མནོ་གཏང་དགོས་པ་བྱེད་ཀྱི་འདུག་པ་སྒོམ་པའི་ཤེས་རབ་ཀློང་བརྡོལ་བ་འདྲ་གསུངས། འཇམ་མགོན་རྡོ་རྗེ་འཆང་ཆོས་ཀྱི་བློ་གྲོས་རིན་པོ་ཆེས་ངས་བླ་མ་ཀུན་དགའ་དཔལ་ལྡན་མདུན་ནས་བླ་མ་ཡང་ཏིག་གཉིས་ཀའི་ཡང་ཡིག་གི་ཁྲིད་ལུང་ཞིག་ཞུས་པས་ཉམས་ལེན་གྱི་ཟབ་གནད་ཁྱད་པར་ཅན་མང་པོ་གསུང་རྒྱུ་འདུག་གསུངས༑ སྐུ་ཚེའི་སྨད་ཟིལ་ཁྲོམ་གངས་ཀྱི་ར་བའི་མདུན་གནས་ཕུ་ཞེས་པའི་རི་ཁྲོད་དུ་བཞུགས་སྟན་ཆགས་ཤིང་། དཔལ་སྤུངས་སི་ཏུ་པདྨ་དབང་མཆོག་གིས་ཀྱང་བསྟེན་པར་མཛད། ཕྱིས་གྲུབ་དབང་རྫོགས་ཆེན་ཐུབ་བསྟན་ཆོས་ཀྱི་རྡོ་རྗེའི་ཐུགས་བརྩེ་ཆེན་པོའི་བསྐྱངས་ཏེ། དགོན་ཕུ་ཚེ་རིང་ལྗོངས་སུ་བཞུགས་ཏེ་རྫོགས་ཆེན་མཁན་སྤྲུལ་ཕལ་མོ་ཆེ་ལ་བླ་མ་ཡང་ཏིག་ཡིད་བཞིན་ནོར་བུ་གཙོ་བོར་གྱུར་པའི་ཐེག་མཆོག་སྙིང་པོའི་སྨིན་གྲོལ་གྱི་ཆོས་འཁོར་རྒྱུན་མི་ཆད་པ་བསྐོར་ཞིང་སྐུ་ཚེའི་འདུ་བྱེད་ཀྱང་དེར་རྫོགས་པར་གནང་ཞིང་། གདུང་རུས་ལས་རིང་བསྲེལ་བྱུང་བ་སོགས་ངོ་མཚར་བའི་ལྟས་ཀྱང་གྱུར། དེ་ལྟ་བུའི་བླ་མ་དམ་པ་དེའི་ཁོ་བོ་ལོ་བཅུ་གཅིག་ལོན་དུས་རྐང་པ་ཞུགས་ཀྱིས་ཚིག་སྟེ་འཆི་ཉེ་བྱུང་བན་ཁྲུས་དང་དགེ་བསྙེན་གྱི་སྡོམ་པ་གནང་ཞིང་། ཚེ་སྒྲུབ་ཟླ་བ་གཅིག་ཏུ་གསུངས། ཁྱད་པར་བླ་མའི་རིམ་པ་དངོས་གྲུབ་རྒྱ་མཚོ་ནས་དབུ་བརྩམས་ཁ་བྱང་བར་ཡང་ཏིག་ཡིད་བཞིན་ནོར་བུ་ཞིབ་རྒྱས་སུ་བཤད་པ་གནང་བཞིན་དང་། ཀློང་ཆེན་སྙིང་ཐིག་རྩ་རླུང་འཁྲུལ་འཁོར་གྱི་ལག་ཁྲིད་བཅས་ཞུས་ཤིང་། ཁྱེད་ཀྱང་སྤྱིར་མཛད་པའི་གཙོ་བོ་སྒྲུབ་པ་ཉམས་ལེན་གྱིས། ཞར་བྱུང་ཆོས་འདོད་མཁན་ལ་ཡང་ཆོས་ཁྲིད་རེ་བར་མ་ཆད་པ་གནང་གསུངས། རྗེ་ཉིད་སྐུ་ཚེ་རིལ་པོའི་གཟིགས་དཔེ་མཛོད་བདུན་དང་ངལ་གསོ་སྐོར་གསུམ་གྱི་ཕྱག་དཔེ་གནང་ནས་ཚད་མེད་པའི་ཐུགས་རྗེས་རྗེས་སུ་བཟུང་བས་ N/A FOOTNOTES BIBLIOGRAPHY Bkra shis dpal 'byor. 1994. Theg pa mchog gi rnal 'byor pa bya bral kun dga' dpal ldan gyi rnam thar ngo mtshar bdud rtsi'i snang ba . In Gsung 'bum/_rab gsal zla ba, vol. 1, pp. 621-636. Delhi: Shechen Publications. BDRC W21809 COLOPHON ན་སྒྲོ་སྐུར་དང་བྲལ་བའི་རྣམ་ཐར་ཉུང་ངུ་འདིའང་མངྒ་ལ་ཤྲཱི་བྷཱུ་ཏིའི་དབེན་པའི་གནས་སུ་བྲིས་པ་འགྲོ་ཀུན་ཐེག་མཆོག་རྒྱལ་པོའི་གསེང་ལམ་ལ་འཇུག་སྟེ་དཔལ་ལྡན་བླ་མའི་རྣམ་ཐར་གྱི་རྗེས་སུ་སྙོགས་པའི་རྒྱུར་གྱུར་ཅིག ། །། ཐེག་པ་མཆོག་གི་རྣལ་འབྱོར་པ་བྱ་བྲལ་ཀུན་དགའ་དཔལ་ལྡན་གྱི་རྣམ་ཐར་ངོ་མཚར་བདུད་རྩིའི་སྣང་བ་བཞུགས།། Information The inputted Tibetan text has been edited. However, it is not a critical edition. Please refer to the BDRC link for the historical text. ​ English BDRC LINK W21809 DOWNLOAD TRANSLATION VIEW TRANSLATION AUTHOR Dilgo Khyentse Tashi Paljor TRADITION Nyingma INCARNATION LINE - HISTORICAL PERIOD 19th-20th Century TEACHERS Pema Tekchok Loden The Third Mura, Pema Dechen Zangpo Orgyen Tenzin Norbu Mipam Gyatso Jamyang Khyentse Wangpo Patrul Orgyen Jigme Chokyi Wangpo The First Adzom Drukpa, Drodul Pawo Dorje The Fifth Dzogchen Drubwang, Tubten Chokyi Dorje ​ TRANSLATOR Tib Shelf INSTITUTIONS Galenteng Dzogchen Monastery Dzongsar Derge Gonchen STUDENTS - ཐེག་པ་མཆོག་གི་རྣལ་འབྱོར་པ་བྱ་བྲལ་ཀུན་དགའ་དཔལ་ལྡན་གྱི་རྣམ་ཐར་ངོ་མཚར་བདུད་རྩིའི་སྣང་བ་བཞུགས།། Alongside our own publications, Tib Shelf peer reviews and publishes the works of aspiring and established Tibetologists. If you would like to publish with us or request our translation services, please get in touch , our team would be pleased to help. TIB SHELF Contact ​ 40 Okehampton London NW10 3ER ​ shelves@tibshelf.org +44 (0) 203 983 7265 Follow Us ​ ​ ​ ​ ​ instagram Facebook TIB SHELF SUBMIT A TRANSLATION SUBSCRIBE ALL PUBLICATIONS BIOGRAPHICAL GOVERNMENTAL MISCELLANEOUS CONTEMPORARY INSTITUTIONAL BUDDHIST

Sixteen Self-Assertions The first rendition of the seal was written in 1619 by the First Drukpa Zhabdrung, Ngawang Namgyel, after seizing military victory over Puntsok Namgyel, the ruler of Tsang in Tibet. The lines translated here are in a different order in comparison to other editions. Nevertheless, this epic declaration not only helps to establish the emerging country of Bhutan but centralizes Zhabdrung's power in a talismanic nature. Drukpa Zhabdrung, Ngawang Namgyel Declaration The Tibetan Charter A translation of pertinent and interesting sections of the Tibetan Charter, a document setting out the organisation structure of its government. This translation is purely for a historical presentation. Tibetan Government in Exile Charter ALL PUBLICATIONS BIOGRAPHICAL GOVERNMENTAL MISCELLANEOUS CONTEMPORARY INSTITUTIONAL BUDDHIST

RETURN TO ALL PUBLICATIONS The playful display of the great being Jigme Nyinche Once again genuinely manifested in the human realm. Leading all the helpless students to the city of liberation The erudite lord, Rigpai Reltri . CONCERNING THE NAMES OF HIS SUCCESSIVE LIFETIMES As mentioned in Drigung Monastery’s Golden Garland of Monastic Seat Holders [ 1 ] ​ The Great Brahmin of India, Saraha The Dhama King, Dharmashoka The Vidyadhara Humkara[ 2 ] The King of Tibet’s divine son, Mutig Tsenpo[3 ] Kuton Tsondru Yangdrung (1011–1075)[4 ] The Third Monastic Seat Holder, Chen Ngawa Chokyi Drakpa (1175–1255)[5 ] 7. Gompa Rinchen Namgyel, elder brother of The Fifteenth Monastic Seat Holder, Kunga Rinchen (1475–1527)[ 6 ] 8. The Sixteenth Monastic Seat Holder, Rinchen Puntsok (1509–1557)[ 7 ] 9. The Twenty-Third Monastic Seat Holder, Urnyon Chokyi Drakpa, aka Rigdzin Chodrak the son of Drigung Chogyel Puntsok (1595–1659)[ 8 ] 10. The Twenty-Fifth Monastic Seat Holder, Dondrub Chogyel, aka Konchok Trinle Dondrub (1704–1754)[ 9 ] 11. The Twenty-Seventh Monastic Seat Holder, Konchok Chokyi Nyima, aka Konchok Tendzin Chokyi Nyima (1755–1792)[ 10 ] 12. Drigung Gyelse, aka Jigme Tenpai Nyima (1793–1826), the son of the Omniscient Jigme Lingpa (1730–1798)[ 11 ] 13. Dechen Rigpai Reltri , the son of the Refuge Lord, [Do Khyentse Yeshe Dorje] (1800–1866)[ 12 ] ​ Rigpai Reltri’s previous birth, Drigung Rinchen Puntsok, was the father of the Refuge Protector [Do Khyentse Yeshe Dorje’s] previous birth, Drigung Chogyel Puntsok. Based on this, one time, Rigpai Reltri was the father of the Refuge Protector. Rigpai Reltri as well as his previous births [the First Drigung Chungtsang], Urnyon Chokyi Drakpa, and [the Forth Drigung Chungtsang], Jigme Tenpai Nyima, were the sons of the Refuge Lord. Thus, Refuge Protector’s connection with Drigung and with Gyelse Rigpai Reltri is endowed with many essential auspicious connections. ​ Later, it seems Reltri’s reincarnation was not recognized in Do Gar.[ 13 ] However, the third incarnation of Dzong-ngon Rinpoche, Jigme Chokyi Gocha (1912–1953) recognized the reincarnation of Rigpai Reltri .[ 14 ] The reincarnation’s name was Tubten Jigme Gawa also known as Konchok Dargye.[ 15 ] In the Iron Dragon Year of 1940, the sixteenth sexagenary cycle, he was born in the Beza [family] in Amdo’s Bayul district,[ 16 ] [which is located in the Chabcha prefecture in the south of the Tso Nonpo province].[ 17 ] His father was Tutob and his mother was Bochok.[ 18 ] ​ At 12 years of age, he received the novice vows from Mewa Khenchen Tsewang Rigdzin (1883–1958) and was given the name Tubten Jigme Gawa.[ 19 ] He then received many empowerments and instructions from Khenchen Tsewang Rigdzin and others. He received generalized and specific explanations of the sutras and tantras along with the pith instructions of the Great Perfection (Dzogchen) especially from the supreme Khenchen Tsewang Rigdzin’s heart son, Konchok Rinchen (b. 1922).[ 20 ] He studied and trained in these teachings to their completion. He then restored Dzong-ngon Jigme Chokyi Gocha’s monastic seat of Orgyen Sangchen Chokhor Ling [in 1984].[ 21 ] He died in the Fire Dog Year of the seventeenth sexagenary cycle, 2006. CONCERNING HIS BIRTH ​ Dechen Rigpai Reltri was born in the place called Pema Rito located in Golok in the Iron Tiger Year of 1830, the fourteenth sexagenary cycle.[ 22 ] He was the younger son of the Precious Refuge Protector [Do Khyentse Yeshe Dorje] and Akyong Bumo Dzompa Kyi.[ 23 ] His birth was accompanied with a multitude of wondrous signs. As soon as he was born, a sword made of red gold, the size of a cubit (18 inches), fell from the sky and landed in the Refuge Protector’s hand. Due to this suitable and auspicious interconnection, he was named Dechen Rigpai Reltri, or the Sword of Blissful Awareness. The top portion of the sword handle contains wondrous signs including the hand imprint of the Refuge Protector. This sword still exists in these present times. ​ The 126th folio of the Refuge Protector’s Autobiography: The Speech of the Dakini :[ 24 ] ​ “According to the prophecy of the excellent guru, a new shoot of the family of emanations (Sherab Mebar, 1829–1842) will be born in the Ox Year of 1829, as well as another (Rigpai Reltri) in the Tiger Year of 1830.”[ 25 ] ​ Do Dasel Wangmo’s work, Abridged Biographies: The Lineage of the Do Family :[ 26 ] ​ “The son, Dechen Rigpai Reltri, was born in the Iron Tiger Year, the fourteenth sexagenary cycle. At that time, a red-gold sword the size of a cubit fell into the hand of the Refuge Lord, and he was named after it. He was the reincarnation of Rigdzin Jigme Lingpa’s son, Jigme Nyinche.” ​ When the Refuge Protector was staying at Drigung, Drigung Gyelse [Tendzin Chokyi Gyeltsen] (1793–1826) said: “In my next life, I will definitely come close to you.”[ 27 ] In accordance with what was said, Refuge Protector recognized Reltri as the reincarnation of Drigung Gyelse. ​ The 111th folio of the Refuge Protector’s Autobiography: The Speech of the Dakini : ​ “Gyelse Rinpoche said, ‘At this time I thought there would be little to no need that we would be separated, but it wasn’t that way. The Lord Father, the Victor of the Doctrine, ended up giving me to Drigungpa, but that didn’t go very well. ​ “‘In some past life as well as this one, concerning our lineage— a lineage of mantra-holders and knowledge-holders, if we were to maintain our Lord Father’s personal lineage and pay service to him, then it would become supreme. However, now that it is under the influence of others, there’s nothing we can do. Consequently, if we don’t pay service to the teachings and worldly actions in Precious Refuge Protector’s life then it will become the cause for our root guru’s intentions to be discredited. Otherwise, I don’t have the intention to stay in this place; but there is nothing I can do. Therefore, in the next life I will certainly come to your side.’” ​ Thus he made a completely pure prayer to never be separated in any lives, which create their connection. ​ CONCERNING THE ACTIVITIES OF HIS LIFE ​ Since there is no written biography specifically for him, I do not have the good fortune to write about all the facets of his activities here. His life story is briefly accounted in the Refuge Protector’s Autobiography: The Speech of the Dakini , Do Dasel Wangmo’s Abridged Biographies: The Lineage of the Do Family , Dharmavajra’s biography The Excellent Wish-fulfilling Tree: The Biography of Dharmavarja, the Sovereign Dzogchen Yogin Who Appeared in the Eastern Land ,[ 28 ] and others. If I would give a brief account based on these sources, it would be the following: ​ From his first year to his second year, the Iron Tiger Year until the Iron Rabbit Year, [1830–1831], it is clear that he stayed in Pema Rito in Golok because the Refuge Protector’s camp and Dakkima [Losel Drolma ] (1802–1861) were there.[ 29 ] ​ From his third to fifth year, the Water Dragon Year until the Wood Horse Year, [1832–1834], he stayed at the Refuge Protector’s main seat of Maha Kyilung Monastery because the Refuge Protector and especially Dakkima were staying at that monastery.[ 30 ] ​ From his fifth year to his seventh year, the Wood Horse Year until the Fire Monkey Year, [1834–1836], it appears that he stayed primarily at Yikok and the mountain hermitage of Chak Kyang Decha Gyelse because the Refuge Protector’s and Dakkima’s camp stayed in those places.[ 31 ] ​ From his seventh to his eighth year, the Fire Monkey Year until the Fire Bird Year, [1836–1837], he definitely stayed at Minyak Zhaktra Mountain and Lau Tang Monastery because the Refuge Protector’s and Dakkima’s camp was at those monasteries.[ 32 ] ​ From his ninth year to his thirteenth year, the Earth Dog Year until the Water Dragon Year, it is clear that he stayed in the Maha Kyilung Monastery because the Refuge Protector’s camp and Dakkima, in particular, were staying at that monastery. ​ At the end of Reltri’s thirteenth year, his older brother and [Do Khyentse’s] son, Sherab Mebar, died [in 1842]. Consequently, having seen that Reltri had a significant demonic obstacle, that year the Refuge Protector exiled Reltri from the camp. Thus, Reltri resembled a beggar with a walking stick, and it is uncertain where he wandered. ​ He eventually arrived at Dzogchen Monastery where he stayed and received empowerments, oral transmissions, and instructions for many teachings of the sutras and tantras from Dzogchen Rinpoche Mingyur Namkai Dorje (1793–1870),[ 33 ] Dza Patrul Orgyen Jigme Chokyi Wangpo (1808–1887),[ 34 ] Gyelse Zhenpen Taye (1800–1855/1869),[ 35 ] Khenchen Pema Vajra (1807–1884),[ 36 ] and so forth. He was very young while he was staying there and was given clothes, necessities, and care. ​ There Reltri experienced many hardships including the monks repeatedly and terribly mistreating him and calling him, “Flat head!” At one time he became seriously ill on the verge of death. The Dzogchen guru’s residence took care of him including performing healing ceremonies and giving him medicines. ​ One night during that time Reltri dreamt that his Lord Father the Precious Refuge Protector and Dakkima arrived. They gave him a skull cup full of nectar, and he drank it in its entirety. The very next day he was free from illness. ​ The Precious Refuge Protector saw with his clairvoyance that Reltri was free from the obstacle to his life, and he came to Dzogchen Monastery to check on him. Then the Refuge Protector and Reltri both went to Khenchen Pema Vajra and received many streams of instructions of the Guhyagarbhatantra .[ 37 ] ​ Khenpo Pema Vajra thought, “It seems that I am knowledgeable since even the Refuge Protector is listening to my teaching.” As soon as that occurred, the Refuge Protector realized it and intensely rebuked him: “I’m not receiving teachings because you are a scholar, you copper ladle head! You have an excellent Guhyagarbhatantra lineage, and we are here to receive it for the benefit of my son.” ​ Reltri then went back to the encampment and fully received from his father the cycle of The Heart Essence (Nyingtik)[ 38 ] in general as well as the empowerments, oral transmissions, and instructions for his father’s teachings in particular. He remained there to attend his Lord Father as much as he could. ​ When he was eighteen years old in the Fire Sheep Year of 1847, Reltri and the king of Gutang along with his entourage left Minyak Lau Tang Monastery and headed to Lhasa in central Tibet.[39 ] ​ They visited the holy places of Lhasa such as the Jowo Shakyamuni Statue and the Jowo Mikyo Dorje Statue. They also made pilgrimages to [places of the] three supports[ 40 ] as well as Samye, Tsering Jong, and Drigung. He made spiritual connections [by giving and receiving teachings] and other activities. Having successfully completed the pilgrimage for the benefit of the teachings and beings, they returned to the encampment. ​ The 214th folio of the Refuge Protector’s Autobiography: The Speech of the Dakini : ​ “As soon as he completed all of his sessions of teachings and their activities, Reltri held the name of the family lineage and then went with the king of Yutang and his entourage to Lhasa.[ 41 ] Me (Do Khyentse) and my sister (Losel Drolma ) went to Mt. Zhaktra to offer a feast and praises, then we returned to our place.”[ 42 ] ​ After traveling to monastic centers such as Dzogchen Monastery, Reltri primarily went with the Precious Refuge Protector to Golok, Dege, Dzachukha, Yikok, Minyak, Gyelmo Tsawa Rong,[ 43 ] Rebkong in Amdo, and other destinations. ​ They benefited the teachings and beings by wandering to mountain retreats, practicing severance (cho ) in rugged terrains, accepting disciples, and so forth. It appears that Reltri stayed and attended his Lord Father, because in the Refuge Protector’s biography of the signs of accomplishment, The Secret Biography of Khyentse Heruka: A Compilation Describing the Displays of the Signs of Accomplishment , the first sign of attainment states: ​ “Among the six mountain ranges of Dokham, the supreme sacred place is the mountain Gyelmo Ranggi Gang.[ 44 ] In that area is the sacred place of the Great Glorious One (Pelchenpo ) called Gyelmo Mudo.[ 45 ] Drubwang Rinpoche Kyebu Yeshe Dorje and his son Reltri stayed there together; they slept in the same bed. ​ “One night in the son’s dream he experienced a magnificent blue-black deity with a wrathful expression. It had many faces and brandished various implements; it was overwhelming to behold. ‘This is the Great Glorious One .’ he thought. ‘Although, its faces and implements are unable to be distinguished— how wonderfully strange.’ As soon as he thought that, he awoke. ​ “The Lord Father Drubwang [Yeshe Dorje] asked him, ‘Retri, what did you see?’ Reltri told him about his dream. ​ “[The Lord Father Yeshe Dorje] reassured him, ‘Oh good. You had a vision of the Great Glorious One , who is the principle [deity] of Mudo.’” ​ The Secret Biography of Khyentse Heruka: The Compilation of the Displays of the Signs of Accomplishment , the second sign of attainment: ​ “Once again when we arrived at Yudra’s Cave, the meditation cave of Yudra Nyinpo (8th cent.) in Gyelmo Mudo,[ 46 ] the Lord Father [Yeshe Dorje] slept in the center of the cave, and I (Reltri) slept near the entrance. After some time, there was a frightful spirit that appeared in the entrance of the cave. It rose above me and approached the Refuge Protector. ​ “Reltri was slightly afraid, and he pulled his head under his blanket and laid down. The pair had a conversation about the words and meaning of the Great Perfection (Dzogchen). ​ “After a while it became quiet. I peeked out from under the blanket, but the spirit had vanished without a trace. ​ ‘Retri, there is no need to be scared.’ The Lord Father [Yeshe Dorje] said. ‘The local protector of Mudo came here to listen to the teachings.’” ​ The Secret Biography of Khyentse Heruka: A Compilation Describing the Displays of the Signs of Accomplishment , the fourth sign of attainment: ​ “Again, when we stayed in a camp in Mudo, the Refuge Protector said to the monks and entourage ‘Reltri and I are going to visit the sacred site. You all stay here at the camp.’ ​ “When we went up for a little while, we reached a cliff so high that [even] a vulture couldn’t settle on it. [Standing] on the ledge Do Khyentse said, ‘Reltri, you stay here. Do not follow me, nor go anywhere,’ and disappeared without a trace. ​ “I (Reltri) couldn’t move, let alone go to the frightening cliff’s edge of this red rock, so I diligently focused solely on my prayers. During this period, the sun was settling upon the mountain tops, and dusk was approaching. ​ “Meanwhile Drubwang [Yeshe Dorje] arrived back at the encampment and had a drink. When he finished, he inquired, ‘Hasn’t Reltri come back?’ The monks answered, ‘He has not returned, sir.’ ​ “I thought, ‘I suppose the Refuge Protector isn’t coming back. Now, I will definitely die by freezing, hunger, or by falling down this cliff!’ Thus I sadly decided to stay there. ​ “Then I heard the Lord Father’s call, ‘Reltri, come here.’ In front of me a blue rainbow appeared like a stretched-out piece of woolen cloth. Feeling happy, I sat on the rainbow and came to the Refuge Lord without any trouble at all. ​ “The Lord Father asked, ‘Why did you stay and not come until now?’ I told the story in detail and the Lord Father responded, ‘Oh, it is great that you were able to stay in that place.’” ​ The Secret Biography of Khyentse Heruka: A Compilation Describing the Displays of the Signs of Accomplishment , the fifth sign of attainment: ​ “One day when the Refuge Protector, the Vajra-Holder [Yeshe Dorje] was staying again at Lau Tang Monastery he said, ‘Reltri, let’s go take in the scenery.’ When we arrived at the foot of the monastery there appeared a splendid crystal house that was beautiful to behold. Arriving at its door, a beautiful goddess appeared and invited the pair inside. ​ “The Precious Refuge Protector [Yeshe Dorje] sat upon a throne where four goddesses offered him a drink. They offered me (Reltri) some white cheese-like food with an excellent and strong taste that was greater than any human food. While Drubwang [Yeshe Dorje] was eating he said, ‘Go to the roof and look around, but don’t bring back whatever you see.’ ​ “I immediately went to the top of the house and saw all kinds of things, which were like visual illusions. There were objects representational of the enlightened body, speech, and mind that were beyond comprehension. It took a little bit of time for me to look at them all. Then I came back downstairs and Drubwang [Yeshe Dorje] was sitting there about to leave, so I accompanied him, and we began to set off. The four goddesses escorted us to the door. [While] they turned to go back, one goddess gave me an iron dagger. When she returned to the crystal house everything vanished and we were [back] at the foot of the plain. ​ “Do Khyentse Rinpoche said, ‘Don’t tell anyone about the gifts or food, about what you saw or heard, or about things like that. This ritual dagger is for your own allotment, so keep it at your side.’ ​ “Later when I felt hungry, I remembered the food I had before [in the crystal house]. I went out to the plain at the foot of the monastery, but there was nothing to be seen.” ​ The Secret Biography of Khyentse Heruka: The Compilation of the Displays of the Signs of Accomplishment , the eighth sign of attainment: ​ “Again when Drubwang [Yeshe Dorje] was staying at Lau Tang Monastery with his entourage, [his] sister (Losel Drolma ) was teaching Dzogchen to the students at Garnang [Hermitage]. One time as soon as the sun arose, the Refuge Protector said, ‘Reltri, go get two horses and a white mule. The time has come for us to go.’ Thus he did accordingly, and they rode the horses out to the foot of the plain. ​ “Do Khyentse [Yeshe Dorje] said, ‘Reltri, close your eyes!’ It was as if a wind had come about and lifted us away. After a while, Do Khyentse said, ‘Open your eyes!’ ​ “When he opened his eyes, he realized that they had appeared at the Garnang Kardza Hermitage as [Yeshe Dorje’s] sister (Losel Drolma ) had just finished the teaching.[ 47 ] They met the students as they were being dismissed and moving about, but nobody could see the pair. However, [Yeshe Dorje’s] sister saw them. Then all of the students could see them, and they came to prostrate on the ground. ​ “When [Reltri] looked at the sun, it was similar as when they departed Lau Tang Monastery. Everyone was struck by the wonder of this.” ​ The Secret Biography of Khyentse Heruka: The Compilation of the Displays of the Signs of Accomplishment , the ninth sign of attainment: ​ “While [Yeshe Dorje’s] sister was staying at Lau Tang Monastery, Drubwang [Yeshe Dorje] was staying in Pelri Monastery,[ 48 ] both accompanied by their entourages. One day when the sun had reached an armlength past midday, Do Khyentse said, ‘Reltri, go right now and get a white mule [and two horses].’ Reltri did as he was told, and they rode out to the foot of the plain. ​ “Do Khyentse [Yeshe Dorje] said, ‘Reltri, close your eyes,’ and I did accordingly. It was like a wind lifted me up. A moment later Do Khyentse said, ‘Open your eyes and don’t make a sound.’ I realized that we had arrived at the lower plain by Lau Thang Monastery. When we had arrived at the monastery, the people who were wandering about such as the monks didn’t see us. I took the saddles and packs off our two horses and mule, then went to an empty building. ​ “Drubwang [Yeshe Dorje] went and sat on his throne. At that moment, his sister saw him. ‘Oh, the Refuge Protector has arrived!’ She announced and all the monks came to greet him. When I looked at the sun, it was around the same time as when we left Pelri Monastery. Everyone was astonished.” ​ The Secret Biography of Khyentse Heruka: The Compilation of the Displays of the Signs of Accomplishment , the tenth sign of accomplishment: ​ “Again Drubwang [Yeshe Dorje] arrived at Zhaktra Karmo Mountain [in Minyak] with his entourage and set up a camp in front of the mountain. ​ “One day, when the Lord Father was alone in his tent, I was sneaking about. I raised up a side of the tent to peek in, and in front of the Lord Father was a majestic and handsome white man dressed in a white robe with a white turban. I saw him offer the Lord Father silks of the five colors. I heard their many conversations and eventually, I went back down [to my area]. ​ “A short time later I brought some tea for the Lord Father and asked, ‘Sir, just then, there was a white man with you. Who was that?’ ​ “‘Oh, Reltri, your eyes are mischievous. You look at everything that you shouldn’t, and you see everything that you shouldn’t. But now it is alright. This is good.’ Do Khyentse pulled out a meteoric dagger from the front pocket of his robe and said, ‘This was offered to me by the deity of Zhaktra. It is for your allotment, so keep the dagger at your side.’ He then gave it to me. It was a miraculous liberating event.” When Reltri was thirty-seven years old in the Fire Tiger Year of 1866, the Precious Refuge Protector [Do Khyentse Yeshe] Dorje died in Dartsedo in Minyak. Then Do Drime Drakpa (1846–1886), the assistant Ozer Taye, Abu Yeshe Dorje, Gyalse Reltri, and others extensively conducted the Refuge Protector’s funeral rites.[ 49 ] Most of the remaining items and tiny pearl relics (ringsel ) were offered to the major monasteries from all directions to use as objects to support people’s faith. They proceeded to construct [memorials] including the Lord Father’s reliquary stupa. ​ After the passing of the Refuge Protector Yeshe Dorje, Reltri was the head of Do Gar. In the same manner of his father’s tradition, he stayed and performed the duties at the monastic seats such as Maha Kyilung Monastery, Lau Tang Monastery, Garnang Kardza Hermitage, and the supreme Gyelrong Kachok Monastery to benefit the teachings and beings.[50 ] ​ Some people said that after the Refuge Protector’s death, Reltri usually stayed at the monastic seat of Minyak Kyernang Monastery.[51 ] It does appear that Reltri stayed at Kyernang Monastery; but it seems that his principal monastic seats were Garnang Kardza Hermitage and Lau Tang Monastery. [This is supported] because the 139th page of the Gansu Nationalities Publishing House’s 1974 publication of The Biography of the Past and Future Lives of Gurong states:[52 ] ​ “From the Great Monastery of Dege he arrived at Rudam Orgyen Samten Choling (Dzogchen Monastery). From there he traveled along with the supreme Khenpo Kelden (b. 1837(?)) to Kardza Hermitage and then Gyelrong.”[ 53 ] ​ Also the 140th page: ​ “Gyelse Reltri, along with everyone else, received many sacred teachings from the supreme Khenpo Kelden. Like a teacher and disciple who cannot bear to be apart, they went together to his homeland. The king of Gyarong Dzong Gak invited [Khenpo Kelden] to his place and in this way, he bestowed a longevity empowerment to the king and his entourage.”[ 54 ] ​ Thus, it clearly states at that time Reltri was living and maintaining the monastic seat of Kardza Hermitage. ​ After the death of the Refuge Protector, it is certain that Reltri stayed for a long time at Lau Tang Monastery. Reltri told many prophecies to the tulkus and gurus of Lau Tang that this monastery needed to be moved to a new place. However, they were not able to move the monastery in a timely manner. Subsequently, once Reltri set up a tent nearby the monastery and he brought the monasteries three main supports [of the enlightened body, speech, and mind] to that tent. A couple of days after that, there was an earthquake, and the monastery was destroyed. Then in accordance with Reltri’s orders, they moved the monastery to a place with a large plain on the right side of the monastery. ​ The remains of the destroyed ramparts and the rubble of the monastery even exists in these present times. Additionally, the gurus and monks of the monastery reported that Reltri [later] passed away in that monastery. A stupa made from earth and stone remains there, which is said to be the reliquary stupa of Reltri. ​ At the age of thirty-eight in the Fire Rabbit Year of 1867, Reltri had acquired the various necessary provisions to build the Lord Father’s silver stupa. That silver stupa was constructed at Rigzin Jigme Lingpa’s monastic seat of Tsering Jong. Furthermore, the Refuge Protector’s great disciple Abu Yeshe Dorje built an extremely high reliquary at Kyernang Monastery in Minyak. It is said that the stupa was built so large to appear the size of a mountain. These days, the main temple of Kyernang Monastery was constructed at the [site] of the reliquary remains. Reltri, Abu [Yeshe Dorje], and others then stayed in one common camp. Needless to say, Reltri took to heart the great responsibility for constructing the stupa. ​ After the Refuge Protector’s passing, Abu stayed at Kyernang Monastery and maintained that monastic seat in particular. Even today, remnants remain of Abu’s house at Kyernang Monastery. ​ At the age of forty-five in the Wood Dog Year of 1874, Trozur Dharma Vajra became severely ill,[ 55 ] and the supreme Gyelse Reltri was invited to Minyak Senge Monastery.[ 56 ] There he performed the healing rites of such practices as Assembly of the Wrathful and Great Glorious One , The Thread-Crossing Ritual of Magon’s Army , and The Dakini Who Invites or Dispels .[ 57 ] ​ In that year, Trozur Dharma Vajra passed away. Hundreds of gurus and tulkus were invited including: Gyelse Reltri; Do Drime Grakpa; Abu Yeshe Dorje; the throne holder of Lhagang; Awa Lama; Domlung Tulku; the throne holder of Pelri; the throne holder of Kyernang; Champa Sang-ngak; Ala Dorje Gyeltsen; the throne holder of Chukmo; Kharpa Tulku; Ba Ne Tulku; Dira Khenpo; the throne holder of Trag Khar; Rashar Tulku; Garje Lama; Gyade Rabsel; Kugyab Khenpo; the throne holder of Gartar; Lau Tang Tulku; Chaktong Tulku; the throne holder of Chiluk; the throne holder of Kazhi; Gyade Osel; A Tro Lama Lobzang; Kyernang Gyurme Lhundrub; Riku Tulku; Tongkor Tulku; Drapa Tulku; Tsara Lama.[ 58 ] ​ Gyelse Reltri, Tulku Songtsen, Tulku Rigden Dorje, and Ba Ne Choktrul performed the funeral rites for the guru. When offerings were being given to the gurus and tulkus of various regions, a set of one hundred and twenty-seven offerings were given to Reltri while sets of twenty-five offerings and sets of thirteen offerings were given to the other gurus and tulkus. Therefore, Gyelse Reltri was regarded to be ranked as one of the greatest gurus in the eastern direction of Minyak at that period of time. Reltri also offered silk, a woolen hat, a fox [pelt], bolts of fabric, and a horse for Dharma Vajra’s reliquary. ​ The front of the 286th folio of The Excellent Wish-fulfilling Tree: The Biography of Dharmavarja, the Sovereign Dzogchen Yogin Who Appeared in the Eastern Land composed by Dharma Vajra’s doctrine holder and attendant Ga Mipam Tenpai Gyeltsen states:[ 59 ] ​ “Tulku Reltri came and engaged in the appropriate practice of Assembly of the Wrathful and Great Glorious One, The Thread-Crossing Ritual of Magon’s Army , and The Dakini Who Invites or Dispels .” ​ The frontside of the 340th folio states: ​ “The master Tulku Reltri and tens of students practiced The Peaceful and Wrathful Deities: Purifying the Lower Realms .[ 60 ] The master Tulku Songtsen and tens of students practiced The Peaceful and Wrathful Deities: The Naturally Free Wisdom Mind .[ 61 ] The master Tulku Rigden Dorje and tens of students practiced The Molten Dagger .[ 62 ] The master Ba Ne Tulku and tens of students individually performed The Great Compassionate One: The Natural Release of Suffering .[ 63 ] Through these [practices] they individually performed the fire offerings.” ​ The back of the 346th folio states: ​ “In total, one hundred and twenty-seven items were offered to Tulku Reltri including: silk, a statue, a text of The Root Stanzas of the Middle Way: Wisdom (prajnanama mulamadhyamakakarika ), a ritual mirror, a hand-drum, bell and vajra, a mandala, a pair of vases, a pair of peacock plumes, a set of containers [for the inner offerings of] medicine and rakta , a pair of bellows, a set of seven [water] offering bowls, a pair of tormas , an incense box, a set of seven [lamp] offering bowls, a cushion cover, a golden face,[ 64 ] a bronze alloy dish, a tamboura,[ 65 ] a pair of clarinets, a pair of red conchs, a white conch, a small topmost offering bowl,[ 66 ] cymbals, fabric for clothes in the colors of black, red, green, stripped rainbow, and liquid gold, thin fabric in the colors of white, yellow, red, green, and sky blue, silk in the colors of white, yellow, red, green, and dark blue, woolen cloth in the colors of green and red, bolts of cotton cloth in the colors of white yellow, red, green, blue, and red stripped, a few blue stripped cotton clothes, six ornamental fabrics for making red monastic shirts, bolts of a blue-black wool, a yellow bolt of cloth, a bronze alloy vase, a bolt of dark red cloth, a variegated rope, a bag made of brocade, a burl wood bowl decorated with silver, a porcelain cup with the eight auspicious symbols, a porcelain dish, a pitcher for alcohol,[ 67 ] a large bowl made of zilung , spectacles, a brocade, a seat covering, a Chinese knife, a soup spoon and plate, a red knotted-string accessory for the hair,[ 68 ] black earrings, a circular piece of coral, a circular piece of turquoise, a zi stone, amber, brass, a silver reliquary box (gau ), a pair of ornaments that people wear on their waist,[ 69 ] a pair of mala counters, bodhi [seed], a sewing needle case, a flint, a gold bracelet, Mongolian boots, a long sword, a knife for the waist, bur li, [ 70 ] zangtib ,[ 71 ] a bridle and [saddle] crupper, molasses, yarn with the colors of white, red, green, and dark blue, multi-colored rope for the neck [of a horse], half a bolt of blue animal hide, a woolen hat, pelts from a fox, monkey, sable, lynx, wolf, bobcat, and leopard, a brass ladle, a copper ladle, a metal flask with a cover,[ 72 ] a tea strainer, a skin-bellow, a hearth covering, a pouch for tea, a bowl used for roasted barely flour, a butter container, a set of seven dishes, a gun, a bag of gunpowder, a pair of primary boxes [used by nomads],[ 73 ] a complete saddle, a riding horse, instruments, a mule, a dzo , a female dzo , a female yak, a yak, and five ounces of silver coins, and white [scarfs offered at the end.”[ 74 ] ​ At the age of sixty-five in the Wood Horse Year of 1894, Rigpa Reltri conferred [teachings] such as the empowerment and instructions for his father’s heart essence teachings to those who kept the tantric commitment such as his noble son Do Kham Sum Zilnon Gyepa Dorje (1890–1939).[ 75 ] Wondrous signs of the blessings from the empowerment arose for the disciples including his son. ​ The back of the fifth folio of Do Rinpoche’s (Zilnon Gyepa Dorje) Autobiography: A Garland of Beautiful Flowers states: ​ “In the Male Wood Horse Year, the Lord Father (Do Khyentse Yeshe Dorje), the Dharma Lord (Reltri), opened the door of the profound maturation and liberation empowerment. When the blessings had descended into my body, speech, and mind there was a transformation of perception. At the end, he physically bestowed auspicious articles and emblems to support [the blessings].” ​ Rigpai Reltri was sixty-six years old in the Wood Sheep Year of 1895, and as mentioned earlier [in this set of texts], Gurong Orgyen Jiktrel Choying Dorje (1875–1932) had entered into the monastery in the Water Snake Year of 1893.[ 76 ] He stayed there and relied upon teachers such as Dzogchen Khenpo Kelden [Gyamtso]. ​ At the age of twenty-one in the Wood Sheep Year of 1895, Reltri went with Dzogchen Khenpo Kelden [Gyamtso] to Kardza Hermitage, and he met Reltri there. Through this, it is apparent that Reltri lived at Kardza Hermitage and occupied its monastic seat at that time. ​ When Reltri died, Do Rinpoche [Zilon Gyepa Dorje] was very young and Reltri’s wife Ragza Rigche Wangmo loved Kyernang Monastery.[ 77 ] Therefore, after Reltri’s death, it is evident that Kardza Hermitage or Kardza Monastery gradually became empty. ​ CONCERNING HIS DEATH ​ At the age of sixty-seven in the Fire Monkey Year of 1896, Rigpai Reltri bestowed and entrusted to his son [Zilnon Gyepa Dorje] the empowerments, oral transmissions, and instructions for the entire cycle of his heart essence teachings accompanied with supplications. He then enthroned his son as the holder of the Heart Essence teachings. Later, on the thirteenth day of the twelfth month of that year, Reltri died and subsumed himself into the basic space of phenomena. As he passed into the state of the great noble ones, many signs occurred such as the sound of music, emanations of various light, earthquakes, and the blossoming of flowers. ​ On the front of the 6th folio of Do Rinpoche’s Autobiography: A Garland of Beautiful Flowers , it states: ​ “When I was seven years of age in the Fire Monkey Year, my Lord Father (Rigpai Reltri) relinquished his entrustment and command as a keeper of the teachings to me along with the three Enlightened Heart Essence (Tugtik) teachings of his own tradition and the Heart Essence (Nyingtik). He told many prophecies about the future passed away peacefully. As he attained the state of the great noble ones, there appeared many signs such as sounds, lights, earthquakes, and even the blossoming of flowers in the winter. ​ “Having mixed together the oral transmission of the omniscient hierarchs Marpa (1012?–1097),[78 ] Milarepa (1040–1123),[ 79 ] Dakpo Lhaje [Gampopa] (1079–1153),[ 80 ] and the pure visions of the treasure tradition into one stream, Reltri transmitted the direct lineage of his father to me, and I received it.” ​ Do Dasel Wangmo’s work, Abridged Biographies: The Lineage of the Do Family states: ​ “On the thirteenth day of the victorious month (the twelfth month), when he turned sixty-seven years old, he passed into the peaceful space accompanied with the sound of “May Vairocana come." ​ “When his body was being cremated, there were many miraculous sights such as a white cloud in the shape of a dragon floating above, an interlaced net of various colored rainbows in the surrounding environment of the earth and sky, and the simultaneous blossoming of azalea flowers.” ​ In the beginning you sought out study and Became rich in the transmission of the sutras and tantras. In the middle you solely endeavored in attending your sacred father. At the end, you made a family and widely spread your father’s teachings. The hidden yogin, the supreme Dechen Reltri: to you, I bow. [1] 'bri gung gdan rabs gser phreng [2] The text reads et cetera. [3] Referring to Trisong Deutson’s son mu tig btsan po [4] khu ston brtson 'grus g.yung drung, a junior disciple of Atiśa [5] spyan snga ba chos kyi grags pa; There are various sources that have a slight variance in the order of the monastic seat holders of Drigung Til Monastery. [6] sgom pa rin chen rnam rgyal and kun dga' rin chen [7] rin chen phun tshogs chos kyi rgyal po [8] 'bri gung chung tshang 01 chos kyi grags pa [9] 'bri gung chung tshang 02 don grub chos gyal [10] 'bri gung chung tshang 03 chos kyi nyi ma [11] This is also 'jigs med nyi byed as mentioned on the cover page. 'bri gung chung tshang 04 bstan 'dzin chos kyi rgyal mtshan and 'jigs med gling pa [12] rig pa'i ral gri and mdo mkhyen brtse ye she rdo rje [13] Around Zhaktra Mountain there is a place called Ma Khaka (rma kha ka). In that area is the place called Yu Tso (g.yu mtsho). There Do Khyentse Yeshe Dorje built the Do Gar Mountain Hermitage (mdo sgar ri khrod); however, it no longer exists. [14] rdzong sngon 'jigs med chos kyi go cha [15] thub bstan 'jigs med dga' ba, or don mchog dar rgyas [16] 'be bza' and 'ba' yul/'ba' rdzong [17] chab cha and mtsho sngon po [18] mthu stobs and bo chog [19] rme ba khan chen tshe dbang rig 'dzin [20] kon mchog rin chen [21] o rgyan gsang chen chos 'khor gling. He restored this in 1984 according to BDRC W20214 . [22] pad+ma ri mtho and mgo log [23] a skyong bu mo 'dzom pa skyid [24] rang rnam mkha' 'gro'i zhal lung, BDRC W21847 [25] shes rab me 'bar [26] mdo tshang gi brgyud pa'i rnam thar mdo bsdus, BDRC W1GS60403 [27] bstan 'dzin chos kyi rgyal mtshan [28] Yul shar phyogs su byung ba'i rdzogs chen rnal 'byor pa mnga' bdag d+harma badz+ra gyi rnam thar dpag bsam yongs 'du’i ljon bzang [29] blo gsal sgrol ma, BDRC P1GS138134 [30] ma hA skyid lung dgon [31] g.yi khog and lcags rkyang sde cha rgyal sras [32] mi nyag bzhag bra and la'u thang dgon [33] rdzogs chen grub dbang 04 mi 'gyur nam mkha'i rdo rje [34] rdza dpal sprul o rgyan 'jigs med chos kyi dbang po [35] rgyal sras gzhan phan mtha' yas 'od zer [36] pad+ma badz+ra [37] gsang ba snying po [38] snying thig [39] 'gu thang rgyal po and lha ldan [40] rten gsum [41] yu thang [42] bzhag bra [43] rgyal mo tsha ba rong [44] rgyal mo rong gi sgang [45] dpal chen po and rgyal mo dmu do [46] g.yu sgra phug and g.yu sgra snying po [47] gar nang kar mdza' ri khrod [48] dpal ri'i dgon [49] mdo dri med grags pa, 'od zer mtha' yas, and a bu ye shes rdo rje [50] rgyal rong khaH mchog dgon [51] mi nyag sker nang dgon [52] dgu rong gsku phreng snga phyi’i rnam thar [53] skal ldan rgya mtsho [54] rgya rong rdzong 'gag [55]khro zur d+harma badz+ra [56] mi nyak seng ge dgon 57] drag po dpal chen 'dus pa, ma mgon gyul mdos, and mkha' 'gro'i bsu zlog 58] /lo der khro zur d+harma badz+ra sku gshegs rgyal sras ral gri dang /_mdo dri med grags pa/_a bu ye shes rdo rje sogs gdan drangs/_lha sgang khri pa/_a ba bla ma/_dom lung sprul sku/_dpal ri'i khri pa/_skyer nang khri pa/_lcam pa gsang sngags/_a bla rdo rje rgyal mtshan/_phyug mo'i khri pa/_mkhar pa sprul sku/_ba gnas sprul sku/_rdi ra mkhan po/_brag mkhar khri pa/_ra shar sprul sku/_sgar rje bla ma/_rgya sde rab gsal/_sku rgyab mkhan po/_mgar thar khri pa/_la'u thang sprul sku/_cag stong sprul sku/_spyi lug khri pa/_ka bzhi khri pa/_rgya sde 'od gsal/_a khro bla ma blo bzang /_skyer nang 'gyur med lhun grub/_ri khud sprul sku/_stong skor sprul sku/_'dra pa sprul sku/_rtsa ra bla ma sogs bla sprul rgya phrag mang po gdan drangs/ [59] nye gnas sga mi pham bstan pa'i rgyal mtshan [60] zhi khro ngan song sbyong ba ​[61] zhi khro dgongs pa rang grol [62] khro chu'i phur pa [63] thugs rje chen po sdug bsngal rang grol [64] gser zhel [65] gsol tam [66] phud skong [67] tam bhe [68] tong skud phon dmar [69] glo zungs cha [70] bur li [71] zangs rtib [72] lcags 'gu khebs lden [73] tso sgam [74] mtha' dkar [75] mdo khams gsum zil gnon dgyas pa rdo rje, Dates from A Chronological Timetable: Lives of Do Khyentse’s Familial Line [76] o rgyan 'jigs bral chos dbyings rdo rje [77] ra bza' rig byed dbang mo was one of Rigpai Reltri’s wives and mother of Do Kham Sum Zilnon Gyepa Dorje. [78] mar pa chos kyi blo gros [79] mi la ras pa [80] sgam po pa bsod nams rin che ​ Published: September 2020 Updated: April 2021 NOTES BIBLIOGRAPHY Thub bstan chos dar. 2008. Rgyal sras rig pa'i ral gri'i rnam thar . In Mdo mkhyen brtse ye shes rdo rje'i gdung rgyud rim byon gyi rnam thar gsal ba'i me long, pp. 317–339. Pe cin: Krung go'i bod rig pa dpe skrun khang. BDRC W1KG987 COLOPHON None The Biography of Gyelse Rigpai Reltri Abstract Rigpé Raltri was the younger son of Do Khyentsé Yeshé Dorjé. He was recognized as the reincarnation of Jigmé Lingpa's son, Jigmé Nyinché Öser, and became a well-respected guru in Minyak. He was a lineage holder of his father's treasure cycle of The Exceeding Secret Enlightened-Heart Essence of the Ḍākinī, or the Yangsang Khandro Tugtik, containing The Natural-Liberation of Grasping, or Dzinpa Rangdröl. He entrusted this lineage to his younger son Do Rinpoché Gyepa Dorjé. BDRC LINK W1KG987 DOWNLOAD TRANSLATION VIEW TRANSLATION AUTHOR Tubten Chödar TRADITION Nyingma INCARNATION LINE - HISTORICAL PERIOD 19th Century TEACHERS Do Khyentsé Yeshé Dorjé Kalden Gyatso The Fourth Dzogchen Drubwang, Mingyur Namkhé Dorjé Gyalsé Shenpen Tayé Öser Patrül Orgyen Jigmé Chökyi Wangpo Pema Vajra TRANSLATOR Tib Shelf INSTITUTIONS Dzogchen Monastery Dergé Monastery Mahā Kyilung Gyalrong Kachok Minyak Kyernang Kardza Pema Rito STUDENTS Somang Choktrül Khamsum Silnön Gyepa Dorjé The Biography of Gyelse Rigpai Reltri Alongside our own publications, Tib Shelf peer reviews and publishes the works of aspiring and established Tibetologists. If you would like to publish with us or request our translation services, please get in touch , our team would be pleased to help. 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RETURN TO ALL PUBLICATIONS ཨེ་མ་ཧོ༔ emaho Emaho! ཆོས་སྐུ་རྡོར་འཆང་ལོངས་སྐུ་རྡོ་རྗེ་སེམས༔ chöku dor chang longku dorjé sem Dharmakaya Vajradhara, Sambhogakaya Vajrasattva, སྤྲུལ་སྐུ་དྲང་སྲོང་དྲི་མེད་གསང་བའི་བདག༔ tulku drangsong drimé sangwé dak Nirmanakaya Stainless Sage Loktripala,[1 ] དགའ་རབ་ཤྲཱི་སེང་པད་འབྱུང་བཱི་མ་ལ༔ garab shri seng pejung bi ma la Garab Dorje, Shri Simha, Padmakara, Vimalamitra, ཀུན་འདུས་རྩ་བའི་བླ་མ་ཐོད་ཕྲེང་རྩལ༔ kündü tsawé lama tötreng tsal The embodiment of all— root Guru Totrengtsel རྩ་གསུམ་ལྷ་དང་དྲང་སྲོང་རིག་འཛིན་ཚོགས༔ tsa sum lha dang drangsong rigdzin tsok The deities of the three roots and the assemblies of sages and vidyadharas, བདག་གི་བདེན་ཚིག་འགྲུབ་པའི་དཔང་པོར་བཞུགས༔ dak gi dentsik drubpé pangpor shuk Remain here as witness to the accomplishment of my truthful words. ​ ཐོག་མར་འཁྲུལ་པ་ནས་བཟུང་ད་ལྟའི་བར༔ tokmar trulpa né zung danté bar Since the dawn of delusion until this moment in time, སྲིད་འདིར་བདག་ལུས་གྲངས་མེད་བླངས་གྱུར་ཀྱང༔ si dir dak lü drangmé lang gyur kyang We have taken countless births in this [conditioned] existence. སྟོང་ཉིད་བྱང་ཆུབ་སེམས་ཀྱིས་མ་ཟིན་པས༔ tongnyi changchub sem kyi mazinpé Yet, as we have not seized the mind of emptiness-bodhicitta, ད་དུང་ཆགས་སྡང་འཆིང་བ་དམ་པོས་བཅིང༔ dadung chakdang chingwa dampö ching We are fettered by the tight shackles of attachment and aversion and བདག་ནི་མ་རིག་འཐིབས་པོས་བསྒྲིབས་ལགས་ཀྱང་༔ dak ni marik tibpö drib lak kyang Are still enveloped by the darkness of non-recognition. བླ་མའི་ཐུགས་བསྐྱེད་དུས་སུ་སྨིན་པ་ཡིས༔ lamé tukkyé dü su minpa yi But by the timely ripening of the guru’s kind aspirations, བདག་ཅག་ཡང་གསང་རྡོ་རྗེའི་ལམ་དང་ཕྲད༔ dakchak yangsang dorjé lam dang tré We have met the exceedingly secret indestructible path. ད་ནི་ཆགས་སྡང་སྒྲོག་ལས་གྲོལ་བར་ཤོག༔ dani chakdang drok lé drolwar shok May we be freed from the restraints of attachment and aversion this very instant. ​ གྲངས་མེད་སྐྱེ་བར་ལས་ཀྱིས་འབྲེལ་པ་ཡི༔ drangmé kyewar lé kyi drelpa yi Connected by the karma of innumerable lives, ཐབས་ལམ་རྣམ་པར་རོལ་པའི་བདེ་ཆེན་གྲོགས༔ tab lam nampar rolpé dechen drok Companions who enjoy great bliss on the path of skilful means, བྱམས་དང་བརྩེ་བས་བསྐྱངས་བའི་ཕ་མ་དང་༔ jam dang tsewé kyangwé pama dang Mothers and fathers who nurture us with love and kindness, དམ་ཚིག་གཅིག་ཏུ་འབྲེལ་བའི་རྡོ་རྗེའི་མཆེད༔ damtsik chik tu drelwé dorjé ché Vajra siblings who are connected by sharing tantric commitments, གཙོ་གྱུར་མཁའ་ཁྱབ་སེམས་ཅན་ཐམས་ཅད་ཀུན༔ tso gyur khakhyab semchen tamché kün Essentially, all sentient beings pervading space— ​ བློ་ལྡོག་རྣམ་པ་བཞི་ཡིས་རྒྱུད་བསྐུལ་ནས༔ lo dok nampa shi yi gyü kul né May we invigorate ourselves through the four [thoughts] that turn the mind [toward practice], རྩེ་གཅིག་དམ་པའི་ཆོས་ལ་བརྩོན་འགྲུས་བསྐྱེད༔ tsechik dampé chö la tsöndrü kyé Develop diligence that is single-pointedly focused on the excellent teachings, བསླབ་པ་གསུམ་གྱི་ཡོན་ཏན་མཐར་ཕྱིན་ཤོག༔ labpa sum gyi yönten tarchin shok And perfect the qualities of the three trainings! མ་ཧཱ་ཨ་ནུ་ཨ་ཏི་ཡོ་ག་ཡི༔ maha anu atiyoga yi May the ripening blessings and four empowerments of སྨིན་བྱེད་བྱིན་རླབས་དབང་བཞིས་རང་རྒྱུད་སྨིན༔ min jé jinlab wang shi ranggyü min Maha, Anu, and Ati yoga mature our mind-streams. བསྐྱེད་དང་རྫོགས་པའི་ལམ་མཆོག་མཐར་ཕྱིན་ནས༔ kyé dang dzokpé lam chok tarchin né May we perfect the supreme paths of the creation and perfection stages, མི་ཉམས་རྡོ་རྗེའི་དམ་ལ་གནས་པར་ཤོག༔ mi nyam dorjé dam la nepar shok And uphold the vajra commitments without any degeneration. བདེ་ཆེན་རང་ལུས་རྒྱལ་བའི་དཀྱིལ་འཁོར་རྫོགས༔ dechen rang lü gyalwé kyilkhor dzok May we perfect the mandala of the victors within our own bodies of great bliss— རྩ་འབྱོངས་རླུང་ཆུན་ཐིག་ལེ་ལས་རུང་ཞིང་༔ tsa jong lung chün tiklé lé rung shing Train the channels, control the energy, and make the essences pliable, དགའ་བཞིའི་ཡེ་ཤེས་སྟེར་བའི་མཛའ་ན་མོར་༔ ga shi yeshe terwé dza namor Inseparably merging energy and mind through སྦྱོར་བས་རླུང་སེམས་དབྱེར་མེད་འདྲེས་པར་ཤོག༔ jorwé lungsem yermé drepar shok Uniting with the consort who bestows the primordial wisdom of the four joys. ​ ལྟ་བ་འཕོ་མེད་ཆོས་སྐུའི་རྒྱལ་ས་ཟིན༔ tawa pomé chökü gyalsa zin May we seize the royal seat of the dharmakaya, the unshifting view, ​ སྒོམ་པ་ཡེང་མེད་འཁྲུལ་གྲོལ་རེ་དོགས་བྲལ༔ gompa yengmé trul drol redok dral Meditate without hope, fear, distraction, and delusion, and སྤྱོད་པ་སྤང་བླང་བྲལ་བ་ཆོས་ཉིད་རྩལ༔ chöpa panglang dralwa chönyi tsal Conduct ourselves free of rejection and acceptance— ཁྲེགས་ཆོད་འབྲས་བུ་གཞི་ལ་རྫོགས་པར་ཤོག༔ trekchö drebu shi la dzokpar shok Resulting in the power of suchness completely cutting through to the ground. ཨ་ཏིའི་ལམ་གྱི་རྩ་བ་འོད་གསལ་གནད༔ ati lam gyi tsawa ösal né May we perfect the fundamental points concerning luminosity on the path of Ati, ཐོད་རྒལ་སྒྲོན་མ་བཞི་ཡི་ལམ་མཆོག་ལ༔ tögal drönma shi yi lam chok la [The meditational stages of] fluctuation, attainment, habituation, stability, and completion གཡོ་ཐོབ་གོམས་བརྟན་མཐར་ཕྱིན་རྩལ་རྫོགས་ནས༔ yo tob gom ten tarchin tsal dzok né Upon the supreme path of the four lamps of leaping-over; ​ བློ་བྲལ་ཆོས་ཟད་ཆེན་པོར་སངས་རྒྱས་ཤོག༔ lodral chö zé chenpor sangye shok May we awaken to the great exhaustion of phenomena devoid of conceptualization. ལམ་ལ་མ་ཞུགས་འབྲེལ་པའི་སེམས་ཅན་ཀུན༔ lam la ma shuk drelpé semchen kün May all connected sentient beings who have not embarked on the path བདག་གིས་དུས་གསུམ་བསགས་པའི་དགེ་ཚོགས་དང་༔ dak gi dü sum sakpé gé tsok dang Awaken on the greatly glorious and blissful Mount Potala རྗེས་འཛིན་སྨོན་ལམ་དྲག་པོའི་མཐུ་ནུས་ཀྱིས༔ jedzin mönlam drakpö tu nü kyi Through the power of this caring and fervent aspiration prayer བདེ་ཆེན་པོ་ཊ་དཔལ་རིར་སངས་རྒྱས་ཤོག༔ dechen pota palrir sangye shok And my accumulated virtuous actions of the three times. བདག་ཉིད་སྐྱེ་ཀུན་རྡོ་རྗེ་སློབ་དཔོན་དང་༔ daknyi kyé kün dorjé lobpön dang May the vajra masters and vajra companions in all my lifetimes ཟབ་ལམ་དགའ་བཞིས་འབྲེལ་པའི་རྡོ་རྗེའི་གྲོགས༔ zablam ga shi drelpé dorjé drok Who are connected by the four joys of the profound path དམ་ཚིག་གཅིག་པའི་མཆེད་ལྕམ་རིག་འཛིན་ཚོགས༔ damtsik chikpé checham rigdzin tsok And the siblings and knowledge holders who share tantric commitments མི་འབྲལ་དཀྱིལ་འཁོར་གཅིག་ཏུ་འཁོད་པར་ཤོག༔ mindral kyilkhor chik tu khöpar shok Never part but be established in the same mandala. སྣ་ཚོགས་ཐབས་ཀྱིས་སེམས་ཅན་དོན་བྱེད་ཅིང་༔ natsok tab kyi semchen dönjé ching May the innumerable billions of emanations སྤྲུལ་པ་བྱེ་བ་ཕྲག་བརྒྱ་གྲངས་མེད་ཀྱིས༔ trulpa jewa trak gya drangmé kyi Who benefit sentient beings through various means རང་རང་སྐད་དུ་ཐབས་མཁས་ཆོས་སྟོན་ཅིང་༔ rang rang ké du tabkhé chö tön ching Skilfully teach the doctrine in their respective languages, འཁོར་བའི་རྒྱ་མཚོ་དོང་ནས་སྤྲུགས་པར་ཤོག༔ khorwé gyatso dong né trukpar shok Dredging the depths of the ocean of cyclic existence. ​ མཐར་ཐུག་ཡབ་ཡུམ་ཐབས་ཤེས་མཆེད་ལྕམ་སྲས༔ tartuk yabyum tabshé checham sé May the children of the father and mother—method and wisdom ལོངས་སྐུ་ཆེན་པོའི་ཉམས་ལེན་མཐར་ཕྱིན་ནས༔ longku chenpö nyamlen tarchin né Ultimately perfect the practice of the great sambhogakaya. ཆོས་དབྱིངས་འོག་མིན་གཞོན་ནུ་བུམ་སྐུའི་ཀློང་༔ chöying womin shönnu bumkü long May they be liberated as a single mandala ཚོམ་བུ་གཅིག་ཏུ་དབྱེར་མེད་གྲོལ་བར་ཤོག༔ tsombu chik tu yermé drolwar shok In the Akanishta space of phenomena, the expanse of the youthful vase body. ཆོས་ཉིད་རང་བཞིན་རྣམ་པར་དག་པ་དང་༔ chönyi rangshin nampar dakpa dang May this aspirational prayer of truthful words be accomplished without obstruction, ཆོས་ཅན་རྒྱུ་འབྲས་བསླུ་བ་མེད་པའི་མཐུས༔ chöchen gyundré luwa mepé tü And the exceedingly secret teachings never wane but flourish far and wide བདེན་ཚིག་སྨོན་ལམ་གེགས་མེད་འགྲུབ་གྱུར་ནས༔ dentsik mönlam gekmé drub gyur né Due to naturally pristine suchness and ​ ཡང་གསང་བསྟན་པ་མི་ནུབ་མཐར་རྒྱས་ཤོག༔ yangsang tenpa mi nub tar gyé shok The infallible power of the causes and results of [conditioned] phenomena. [1] Loktripāla is a wrathful form of Vajrapāṇi as found in a treasure text revealed by Nyangrel Nyima Ozer (1124–1192). ​ Thanks to Adam Pearcey at Lotsawa House for his editing. ​ Published: December 2020 NOTES BIBLIOGRAPHY Ye shes rdo rje. 2009. Smon lam drang srong bden tshig . In Gter chos/_mdo mkhyen brtse ye shes rdo rje, vol. 2. pp. 627–632. Khreng tu'u: Rdzogs chen dpon slob rin po che. BDRC W1PD89990 — 1974. Yang gsang mkha' 'gro'i thugs thig las:_Smon lam drang srong bden tshig . In Mdo mkhyen brtse ye shes rdo rje'i rnam thar, pp. 414–419. Gangtok: Dodrupchen Rinpoche, null. BDRC W18047 COLOPHON སྨོན་ལམ་དྲང་སྲོང་བདེན་ཚིག་འདི༔ ཡང་གསང་ཐུགས་ཐིག་མཐའ་རྟེན་དུ༔ དྲི་མ་མེད་པའི་གསུང་འཁྲུལ་མེད༔ པདྨ་ཐོད་ཕྲེང་བདག་གིས་ཕབ༔ བདེ་སྟེར་ཌཱཀྐཱིའི་ཁྱད་ནོར་མཛོད༔ ཡི་གེ་རིགས་ཀྱི་བུ་ཡིས་བྲིས༔ This aspiration prayer, The Truthful Words of the Sage , forms the conclusion of The Exceedingly Secret Enlightened Heart Essence. It is the stainless and unmistaken speech originating from Pema Totrengtsel. The words of the exceptionally valuable treasury of the bliss-bestowing dakini were written down by a son of a noble family. ཡང་གསང་ཐིག་ལེ་སྐོར་གསུམ་གྱི༔ བསྟན་པ་ཉི་འོད་ཀུན་ཁྱབ་ནས༔ རྩ་གསུམ་ཌཱཀིའི་བྱིན་ནུས་ལྡན༔ སྲུང་མའི་ཕྲིན་ལས་ཐོགས་མེད་ཤོག༔ May the three cycles of The Exceedingly Secret Enlightened Heart Essence pervade everywhere like the rays of the sun. May the powerful blessings of the three roots and the dakinis as well as the enlightened activities of the guardians be unbound. ས་མ་ཡཱ༔ གུ་ཧྱ༔ མངྒ་ལཾ། ཤུ་བྷཾ༔ Samaya. Guhya. Mangalam. Shubham. རྒྱ་རྒྱ་རྒྱ༔ ཨེ་མ་ཧོ༔ Gya gya gya. Emaho. ​ ༈ ཆོས་ཚུལ་འདི་ཡང་ཉི་ཟླའི་དཀྱིལ་འཁོར་བཞིན། ། chö tsul di yang nyidé kyilkhor shin May this teaching like the mandala of the sun and moon ཕྱོགས་ཀྱི་ཐ་གྲུ་ཀུན་ཏུ་གྲགས་གྱུར་ཅིང་། ། chok kyi tadru küntu drak gyur ching Be renowned throughout every region, བློ་གྲོས་སྣང་བ་རབ་ཏུ་རྒྱས་བྱས་ནས། ། lodrö nangwa rabtu gyé jé né Cause the light of intelligence to fully expand, and སངས་རྒྱས་བསྟན་པ་དར་ཞིང་རྒྱས་པར་ཤོག ། sangye tenpa dar shing gyepar shok The teachings of the buddhas to flourish and spread. ཤླཽ་ཀ་འདི་ཀུན་མཁྱེན་ཀློང་ཆེན་པའི་རྡོ་རྗེའི་གསུང་ངོ་། ། This stanza is the vajra words of the Omniscient Longchenpa. ༈ ངོ་བོ་འགྱུར་མེད་རང་བྱུང་རྡོ་རྗེའི་སྐུ། ། ngowo gyurmé rangjung dorjé ku May the teachings of the three vajras flourish and spread: ​ རང་གདངས་འགག་མེད་བྱང་ཆུབ་རྡོ་རྗེའི་གསུང་། ། rang dang gakmé changchub dorjé sung The vajra body of the natural, unchanging essence, སྤྲོས་བྲལ་དབུ་མ་འཇའ་ལུས་རྡོ་རྗེའི་ཐུགས། ། trödral uma jalü dorjé tuk The vajra speech of the unimpeded, natural enlightened expressions, རྡོ་རྗེ་གསུམ་གྱི་བསྟན་པ་དར་རྒྱས་ཤོག ། dorjé sum gyi tenpa dargyé shok The vajra mind of the rainbow body, the middle way devoid of elaborations. རྒྱལ་དབང་ཉི་མས་བྲིས་སོ།། སརྦ་མངྒ་ལཾ།། Written down by Gyelwang Nyima. Sarva Mangalam The Truthful Words of a Sage Abstract This aspirational prayer of Do Khyentsé is the last text in his Natural Liberation of Grasping (Dzinpa Rangdröl) treasure cycle located within the Exceedingly Secret Enlightened Heart Essence of the Ḍākinī treasure cache. BDRC LINK W18047 DOWNLOAD TRANSLATION VIEW TRANSLATION AUTHOR Do Khyentsé Yeshé Dorjé TRADITION Nyingma INCARNATION LINE Jigmé Lingpa HISTORICAL PERIOD 19th Century TEACHERS The Fourth Dzogchen Drubwang, Mingyur Namkhé Dorjé The First Dodrubchen, Jigmé Trinlé Öser Gyurmé Tséwang Chokdrub Dola Jigmé Kalsang Jigmé Gyalwé Nyugu TRANSLATOR Tib Shelf INSTITUTIONS Mahā Kyilung Monastery Katok Monastery Dzogchen Monastery Tseringjong STUDENTS Losal Drölma Tséwang Rabten Nyala Pema Düdül The Second Dodrubchen, Jigmé Püntsok Jungné Patrül Orgyen Jigmé Chökyi Wangpo The First Dodrubchen, Jigmé Trinlé Öser Ranyak Gyalsé Nyoshül Luntok Tenpé Gyaltsen Öser Tayé Kalsang Döndrub Pema Shéja Drimé Drakpa Künsang Tobden Wangpo Gyalsé Shenpen Tayé Öser Chöying Tobden Dorjé Rigpé Raltri The Truthful Words of a Sage Alongside our own publications, Tib Shelf peer reviews and publishes the works of aspiring and established Tibetologists. If you would like to publish with us or request our translation services, please get in touch , our team would be pleased to help. TIB SHELF Contact ​ 40 Okehampton London NW10 3ER ​ shelves@tibshelf.org +44 (0) 203 983 7265 Follow Us ​ Subscribe ​ Instagram Facebook ​ Support Us TIB SHELF SUBMIT A TRANSLATION SUBSCRIBE ALL PUBLICATIONS BIOGRAPHICAL GOVERNMENTAL MISCELLANEOUS CONTEMPORARY INSTITUTIONAL BUDDHIST

Alongside our own publications, Tib Shelf peer reviews and publishes the works of aspiring and established Tibetologists. If you would like to publish with us or request our translation services, please get in touch , our team would be pleased to help. Tib Shelf has been accredited by the British library with the International Standard Serial Number - ISSN 2754-1495 TIB SHELF Contact ​ 40 Okehampton London NW10 3ER ​ shelves@tibshelf.org +44 (0) 203 983 7265 Follow Us ​ Subscribe ​ Instagram Facebook ​ Support Us RETURN TO ALL PUBLICATIONS Over innumerable eons that came to pass, He accomplished the completely liberating teachings. Yet, to train those difficult to tame, He appeared as the heroic accomplished master, The pre-eminent Jikdrel Yeshe Dorje. Befitting the dispositions, capacities, and intentions of an array of disciples, He conducted himself in the diverse deeds of the noble ones. ​ From the example of the moon’s reflection in water containers, I’m going to narrate an extremely tiny [portion of his life story], merely an iota of a hair tip. The great knowledge-holder Jikdrel [Jigme] Lingpa (1730–1798)[1 ] was born in the central Dra[2 ] area in the Yo Region of [Tibet]. He was an emanation of the Sovereign Divine Flower of Brahma (Trisong Detsen). ​ For three years he practiced in Chimphu[3 ] and was cared for by the primordial wisdom body of the omniscient [Longchenpa] Drime Ozer (1308–1364).[4 ] His primordial wisdom flourished, an omniscient intelligence that had no need for learning. Being learned, an adept, and inseparable from the victorious Vajradhara, he gave his assurances. In keeping with one of those guarantees, the birthplace of his emanation, Jikdrel Yeshe Dorje, was to be in Go.[5 ] It is an area close to the Zalmo Gang Mountain Range in Madza, Dokham.[6 ] ​ His father, [the deity] Lhanyen Tanglha,[7 ] and his mother, Daza Tsewang Men,[8 ] brought him into this world through an act of their love. This was in the morning on the fifteenth day of the tenth month of the Iron Monkey Year (1800), the year called Fierce .[9 ] ​ As soon as he was born, he sat in the cross-legged vajra posture and clearly recited the vowels and consonants. Three days after his delivery, at dawn, Dakki Pema Bumde[10 ] took him in her hands and set off to Khechara . There he was blessed by many lamas and dakinis. Three days came and passed, and at the break of dawn, he [instantly] appeared in the upper cavity of the small black tent and descended onto his mother’s lap. ​ When he was a few months old, he stood up unsupported and gazed into the southwestern direction with his palms joined together; the Glorious Copper-Colored Mountain and its sacred objects emerged in his vision. ​ After some time had passed, he travelled to Barzhi Rong.[11 ] One day, Yingchuk Khandro[12 ] hoisted him up and placed him on the rooftop. Nyangrel [Nyima Ozer (1124–1192)][13 ] appeared before him in an expanse of a rainbow and commanded, “Track down Sanggye Lingpa’s reincarnation, Do Drub Sonam Choden!” It was from this prophecy that he recollected his former lives. ​ When he was about a year old, the young child repeatedly uttered the name Do Drub. Even Do Drubwang himself thought about the child and came to meet him. Upon this encounter, Lord Yeshe Dorje perceived Do Drubwang as the great Orgyen himself. ​ “Do you know who I am?” Lama Do Drubwang inquired. ​ In response Yeshe Dorje proclaimed, “Sonam Choden, of course I recognize you!” Through recognizing Do Drubchen [Jigme Trinle Ozer (1745–1821)],[14 ] Yeshe Dorje was assuredly recognized as an unmistaken emanation of the knowledge-holder Jikdrel Lingpa. ​ When Lord Yeshe Dorje was two years old, he was invited to Do Drubchen’s monastic seat of Shukchen Takgo.[15 ] After staying there for a month and a half, he returned to [Barzhi] Rong. ​ In the Water Dog Year (1802), Do Drubchen traveled to the area of Derge. Lord Yeshe Dorje and his accompanying entourage arrived at Rudam Lhalung Do.[16 ] There, Yeshe Dorje saw the path leading to Lhasa and the places of Samye,[17 ] Chimpu, the residence of Tsering Jong,[18 ] and others clearly arose in his mind. ​ At a later time at Cholung Dong,[19 ] the Lord Yeshe Dorje conferred empowerments and oral transmissions of the ocean-like collected works of Lord Do Drubchen [Jigme Trinle Ozer ] and the omniscient [Longchenpa] and his heir [Jigme Lingpa] to the many lamas and emanations of Katok Monastery,[20 ] Dzogchen Monastery,[21 ] Shechen Monastery, and other monastic institutions.[22 ] At that time, he saw the form of Guru [Rinpoche] in many different guises, and notably, the forms of Ekajati, Rahula, and Dorje Lekpa appeared. Then both gods and men from Tsering Jong invited him to Tsering Jong, and [shortly after], he met the inviting party of aristocratic officials, such as the attendants of Drigung [lama’s residence]. At Lhalung Khuk in Derge, to create belief in the minds of the queen and prince of Derge, as well as the representatives of Shechen Monastery and Dzogchen Monastery, Do Drubchen himself presented a test to the Lord Yeshe Dorje to see if he was able to recognize the accoutrements of his previous life. He identified each and every one without a mistake, and everyone became elated on account of his recollection. The welcoming party, the Lord [Yeshe Dorje], his sister, his parents, and the entourage all traveled to central Tibet. ​ As he, in particular, had teacher-student connections throughout many lives with Drigungpa, Yeshe Dorje received an extensive enthronement ceremony at Yangri Gang.[23 ] At Lhatse Potrang,[24 ] Rahula appeared before him, displaying his form. In accordance with the promises of his previous birth, he was encouraged to study at Tsang Tekchok Ling.[25 ] However, due to the power of other people, this was disregarded, and he stayed at Drigung Til Monastery,[26 ] Podrang Dzongsar,[27 ] and other [Drigung establishments]. ​ When Zhabdrung Rinpoche was teaching the instructions for the Six Yogas of Naropa, Yeshe Dorje saw Milarepa (1040–1123)[28 ] on the throne, and he listened to the teachings. The Throne Holder of Nyi Dzong, Kham,[29 ] gave extensive and detailed explanations on Drigung’s Two Teachings, One Intention .[30 ] He comprehended all of these like he had a photographic memory and explained them to others during the night. ​ When he had turned ten years old, he stayed there for three years. For a long while he served at the lotus feet of a number of excellent beings, such as Zhabdrung Rinpoche, Gyelse Rinpoche (1793–1826),[31 ] Tsurpu Gyeltsab (1821–1876), the Throne Holder of Nyi Dzong, Tsogyel Tulku of Pelri, Longchen Rolpa Tsel, and Gyelse of Zurkhar Tekchok Ling.[32 ] ​ He received the maturing empowerments and studied the liberating instructions of several religious approaches as found in the sutras, tantras, oral lineages, treasure lineages, pure vision teachings, and the practices as explained in the textual commentaries. As a result of this, he reached the highest degree [of understanding]. ​ As Yeshe Dorje went on pilgrimage to a mountainous retreat, Padmasambhava appeared and blessed him in the meditation hut. Thereafter he went to the monastic seat of Tsering Jong and met with the queen mother and the omniscient one, Wonpo [Gyelse Rinpoche], along with countless disciples that congregated there. Next, he went to the Crystal Cave, where light rays emanated from the heart-center of the regent statue of Guru [Rinpoche] and dissolved into him. ​ Once again, as he was traveling to Kham, his father Tanglha came in a dream and encouraged him by saying, “Son, do not be disheartened about going to Kham. Go and receive all the instructions from your karmically connected lama.” When he arrived at a place called Darlung Nyak in Do Me,[33 ] there were signs of welcoming by the local deity Nyenpo Yutse,[34 ] such as rainbow lights in the sky and sounds of music. There he reunited with his father in the presence of Do Drubwang. ​ He stayed there for three years, completely filling his mind with maturing empowerments and liberating instructions that are vast like the ocean. The common and uncommon profound teachings that he received from his lama included an extensive, detailed commentary on the Treasury of Qualities , Gampopa’s Jewel Ornament of Liberation , the instructional manual Unexcelled Primordial Wisdom (Yeshe Lama ), practices for the channels and winds, and Seventeen Tantras of [Dzogchen]. ​ In the year when he turned sixteen years old, Do Drubwang sent him once again to central Tibet, as he had five reasons for doing so. While traveling by boat through the rocky environs of the Drichu River, Drupai Wangchuk of Ranyak aimed a gun loaded with copper bullets at Yeshe Dorje’s heart—He fired. Not only was Yeshe Dorje not harmed, but an extraordinary realization was born within him. Obstacles were dispersed, and [signs occurred], such as the body of Hayagriva emerging on a stone. He also received the power over life,[35 ] fulfilling the first of five reasons. Eventually, he arrived at Drigung Til Monastery. ​ Then he went to Samye and offered a hundred thousand mandalas in front of the Great Enlightened One [ 36 ] [statue]. Consequently, the primordial wisdom dakini actually appeared and led him to the Vairocana [statue] in the uppermost room. Vairocana, becoming alive, bestowed upon him seven crystal scrolls and other items through which he received empowerment along with prophecies, fulfilling the second of five reasons. ​ Yeshe Dorje practiced the approach and accomplishment [stages of meditation] for the practice of the Guru at the Tsogyel’s upper secret cave in Chimpu. For this reason, he had visions of the various forms of the Guru as the light from their hearts filled the sacred dwelling. However, what is more pertinent is that at dawn for seven days, he traveled to the Heaps of Joy [Realm ] by his powers of manifestation and discovered extensive and profound accomplishments, fulfilling the third of five reasons. ​ For three days at Samye Kardzo Ling,[37 ] he stayed at the root of the life-force tree[38 ] of Pehar, three days beside the [protector’s] mask, and one day at the door of Dzamling Sokdu.[39 ] The following morning the dharma protector came, opened the door, and invited him inside. Immediately upon entering, the door closed shut, and a multitude of restless provocations of gods and demons appeared, and he overwhelmed them with his splendorous gaze.[40 ] The following morning, when all these challenging magical displays ceased, the dharma protector once again opened the door and escorted him out with incense and music. The dharma protector offered him his own soul-stone[41 ] placed on silk and pledged his servitude, fulfilling the fourth of five great reasons. ​ Next he went to the Crystal Cave, and the regent statue of [Guru Rinpoche] opened his eyes and smiled. That night the great Chetsun (12th c.)[42 ] and Namkha Jigme Trulzhik Wangdrak Gyatso[43 ] showed themselves to him and gave him oral instructions. ​ Since he [went on pilgrimage] and made connections at Chakzam Chuwori Monastery,[44 ] he had a vision of Tangtong Gyelpo (1361–1485)[45 ] who gave him prophesized commands. The following morning he extracted a treasure, a reddish-gold regent statue of the Guru that liberates upon seeing, fulfilling the fifth of five reasons. Then Yeshe Dorje returned to Drigung Til Monastery where he received teachings from Jigme Lingpa’s Gyelse Rinpoche, such as the empowerment of the Sutra of the Assembly [46 ] from the lineage of the previous omniscient one [Jigme Lingpa]. He returned to Kham once again, and on the way, he actually saw Lhanyen Tang Lha (his father) and Tang Lha’s ancestors, wife, and children. ​ Upon reaching the age of seventeen, he returned to Do Drubwang, who bestowed upon him the instructions of the channels and winds, all the commentaries of the Guhyagarbhatantra from the lineage of the previous omniscient one [Jigme Lingpa], along with supportive oral transmissions, and entrustments. ​ In accordance with Do Drub’s command, at Katok Monastery, he served at the feet of a number of great beings of Kham, including the great lord of the proponents of the five sciences, Getse Mahapandita [Gyurme Tsewang Chokdrub] (1761–1829),[47 ] the lord of adepts, Zhingkyong,[48 ] and Gyarong Namkha Tsewang.[49 ] He studied, contemplated, and meditated upon an unfathomable amount of doctrinal systems of sutra and mantra, causing him to perfect his skill of wisdom. He also received the Nyingma tantras from Kilung Lama Jigme Ngotsar.[50 ] It was at that time that completely comprehended the Vimalamitra’s (8th c.)[51 ] tantric commentary on the appearance of clear light.[52 ] ​ Next as he traveled to upper Ma,[53 ] the leader of the thirteen deities of the [mountain] peaks, White-Silver Tara,[54 ] extended him an invitation. As the time of the auspicious interdependent connections had befallen him, a cycle of the Lotus King’s teaching[55 ] came upon him in a pure vision. In his revelation, he saw the Noble One Gesar wearing a mi muk [56 ] bard’s hat and singing a song of brilliantly overwhelming the eight classes. ​ On the tenth day of the fifth month of the Earth Rabbit Year (1819), he began wearing white clothes and his hair in braids. Whatever things he possessed—supplies for the encampment, accoutrements for offerings, a horse, a mule, clothes, and food—he offered them all without exception to Drigung Lama, displaying his abandonment of all things. ​ That night in a state of brilliance, the king of the doctrine, Longchenpa, gave him the instructional teachings of the great Yangtik [practice cycle], and he integrated the instructions. ​ Furthermore, a number of his special deities and the primordial wisdom dakini took care of him. By virtue of this, he perfectly completed the qualities of knowledge, love, and capability and was able to master the four enlightened activities. He paid respects to excellent ones from various orders, particularly the knowledge-holder Jikdrel Lingpa’s supreme heart son Jikme Trinle Ozer, also known as the custodian of the teachings Jangchub Dorje and the lord of the family. ​ He thoroughly filled his excellent vase-like mind with the exegetical lineage of the Great Perfection—the natural essence of the teachings of the victors of the three times—and the nectar of the pith instructions of the aural lineage all in their entirety. Great blessings of the wisdom mind diffused into him, and he progressed into a high state of accomplishment, becoming realized and liberated simultaneously. Do Drubchen then bestowed the seals of entrustment, recited prayers, and made prophecies. ​ Yeshe Dorje went to the Great Compassionate One in Trokyab, Gyelrong[57 ] where the statue uttered the six-syllable mantra three times. He made aspiration prayers and supplications. Everyone heard that he received help through making these prayers. ​ He then traveled north to the Amye Mu Mountain in Linggya,[58 ] where he opened the door of the sacred site, which contained a thousand naturally-arisen buddhas. ​ When he was in the vicinity of Jamo Plain in Rebkong,[59 ] he contracted smallpox, and he roamed all pure realms in his state of lucidity. Later he went to the Glorious Copper-Colored Mountain, where he completely received the four empowerments from Guru [Rinpoche]. He performed limitless benefit for sentient beings, such as annihilating evil gods and demons. ​ On the thirteenth day of the month of miracles in the Iron Snake Year (1821), Lama Do Drubchen gave his final testament in full. Yeshe Dorje then journeyed to the eight sacred sites of the accomplished ones in Rebkong. At the Jang Yama Tashi Khyil,[60 ] he taught the preliminary practices of the Heart Essence of the Vast Expanse[61 ] to a group of about fifty people. Then for a while he stayed at the newly established hermitage at Linggya. There he gave empowerments and oral transmissions for teachings, such as the Heart Essence of the Vast Expanse and The Eight Pronouncements , as well as individual and suitable instructional advice and direct introduction [to the nature of mind] to monastics and practitioners of mantra of the area. Hundreds of mantra practitioners escorted him to Golok, Yarlung Pemako,[62 ] Derge, Rudam, and Dzato.[63 ] They were cared for by the connection of seeing, hearing, remembering, and being in physical contact with him. Since Yeshe Dorje attained freedom from appearances and mental perceptions, he enacted the conduct like that of the [the great hunter], glorious Shavaripa, through performing limitless miracles such as killing animals and reviving them, giving disciples no other option but to become faithful. In front of the Great Compassionate One in Trokyab, he practiced the Natural Liberation of Suffering ,[64 ] and as a result, the statue laughed, and the nectar boiled. ​ In the four areas of Golok, he gave instructions of the preliminary practices of the channels and winds to a group of about a hundred people, including Pema Senge, and the signs of warmth manifested. ​ According to the prophecy of the dakinis, in the Water Sheep Year (1823), he opened the doors of the auspicious interdependent connections. In remote and pleasing locations, he held tantric feasts resulting in the manifestation of excellent signs shared by all. These included all the leaders of the entourage undergoing the thrilling experience of the dawning of suchness, swirls of rainbow light appearing around the maṇḍala, and people giving up on sleep as their bodies were in a carefree state. Since he perfected auspicious interdependent connections, the dakinis enthroned him with the title Lord of Adepts. ​ Once again, Yeshe Dorje traveled to Dzirka, Golok, upper and lower Tsang, and Yukhok, as it was time to teach his disciples. By connecting with people of superior and inferior capacities, he made the gatherings more meaningful. He gave ripening instructions of the Heart Essence of the Vast Expanse to those of superior faculties led by Sengtsang Lama Tengye.[65 ] Then he stayed in the Drongdzong Hermitage in Trokyab for a while. Again he journeyed to Derge, Dzogchen Monastery, Shri Simha [College],[66 ] Shechen Monastery, and Chaktsa.[67 ] ​ Yeshe Dorje made dharmic connections and gave introductions of the view to fortunate ones, such as the direct disciples of the Omniscient One [Jigme Lingpa]. Then he met Jigme Gyelwai Nyugu (1765–1842)[68 ] and Getrul Rinpoche as they came to Dza Darthang.[69 ] They mutually gave each other empowerments and so forth, resulting in the single integration of their enlightened minds. Through engaging in the approach and accomplishment practices at places, such as the sacred site of Pema Bum, he liberated any physical obstacles he had. ​ The Lord Yeshe Dorje took care of the majority of humans and non-humans of the eighteen kingdoms of Gyelrong. He also looked after Rebkong, Golok, and Minyak Rabgang, as well as the king of Somang and Trokyab [King] Miwang Tsewang Namkha, in particular.[70 ] He accepted them as his disciples and gave them empowerments, instructions, and advice. ​ Numerous people gained instant liberation through his supporting acts of compassion, such as seeing his face, hearing his voice, being touched by his hand, and even being scolded or physically reprimanded. Yeshe Dorje accomplished unfathomable benefit for beings through acts such as establishing even the unruly in the doctrine through his myriad miraculous powers and binding the evil gods and demons into oaths. In the Fire Tiger Year (1866) of the fourteenth calendrical cycle, he passed away accompanied by several wondrous displays such as sounds and light. ​ ​ The Lord Do Khyentse Yeshe Dorje’s sister was Losel Drolma (1802–1861).[71 ] Her father was Chokor Sonam Pen,[72 ] and her mother was Tsewang Men. She was born on the tenth day of the Resultant month (the 9th month)[73 ] of the Water Dog Year (1802) of the thirteenth calendrical cycle. In the early morning of her birth, a great resounding of [Tara’s] ten syllable mantra was clearly heard, and many amazing signs manifested, such as a green light pervading the entire house. ​ By relying upon her root lama, Do Drubwang, and his teachings and advice, her mind-stream was liberated. She received all the instructions of the Exceedingly Secret Enlightened Heart Essence[74 ] from the Lord Yeshe Dorje, most notably. She achieved accomplishment by engaging in these practices, and she saw the faces of the primordial wisdom dakini and a number of her personal deities. The dharma protectors and the hosts of haughty ones obeyed her in servitude, and she became renowned for being the emanation of the mother Tare and Vajravarahi. ​ Every so often, she would appear in a cross-legged position in the air, and by reciting pat, she would teleport to a new place and later reappear in a corporal form. She mastered miraculous powers such as these. She was a holder of the treasures and a custodian of The Enlightened Heart Essence’s teachings and passed away at the age of fifty-nine. ​ ​ The noble daughter of the supreme Refuge Lord Yeshe Dorje was Khaying Drolma (1823–1854),[75 ] born in the Water Sheep Year (1823) of the fourteenth calendrical cycle. She received teachings and instructions from her father through which a special realization developed in her. She was bequeathed to the King of Trokyab, Tsewang Namkha,[76 ] as his queen. She passed away at the age of thirty-two on account of [an illness caused by] bad food. Her body shrank to about the size of one cubit, and through offering it to the fire [for cremation], many rainbow lights appeared, and tiny pearl-like relics were found. ​ ​ The noble son Sherab Mebar (1829–1842)[77 ] was the compassionate manifestation of Do Drubwang and also was blessed by Manjugosha. From the time he was small, he knew how to read and write his letters, as well as other things, without the need to learn them. He was naturally empowered with kindness, compassion, and bodhicitta, and he understood all phenomena through his teachers’ mere indications. ​ From time to time, Manjushri and his consort revealed themselves to him. Sherab Mebar placed a barley grain under his tongue, and after a moment, a long sprout emerged with the A Ra Pa Ca [mantra of Manjushri] visibly apparent on its side of the stem. A few fortunate ones perceived the flames of [Manjushri’s] blazing golden sword but could not see the body [of Manjushri]. ​ On the account of considerably unusual things such as that, in addition to a polluted samaya, he was born in the Earth Ox Year (1829) but passed away in the Water Tiger Year (1842). His body shrank to no more than a cubit in height. ​ ​ Gyelse Rigpai Reltri was born in the Iron Tiger Year (1830) of the fourteenth calendrical cycle. He was the reincarnation of Jigme Lingpa’s son, Jigme Nyinche Wangpo. At the time of his birth a ruddy-gold sword the size of a cubit fell into the hands of the Lord of Refuge Yeshe Dorje, who named him after it. ​ He attended many great and excellent beings, such as his Lord Father Yeshe Dorje, Dzogchen Khenpo Pema Vajra (1807–1884),[78 ] Paltrul Rinpoche (1808–1887),[79 ] and the Forth Dzogchen Tulku [Mingyur Namkhai Dorje] (1793–1870).[80 ] He received the general teachings of the sutras and tantras as well as the oral, treasure, and pure vision teachings. Most notably, he received in their entirety the empowerments, instructions, transmissions, supportive teachings, and entrustment of The Exceedingly Secret Enlightened Heart Essence, the wisdom-mind treasure of the great Vajra Holder, his Lord Father Do Khyentse Yeshe Dorje. ​ On account of practicing those single-pointedly, he realized without any delusion the essential meaning. He did not accept a group of many lamas or disciples and lived in a hidden way. However, he did accept a few with high acumen and who possessed the fortunate karma. ​ On the fifteenth day of the Victorious month when he was sixty-six years of age, it is said Vairocana came forth as he peacefully died accompanied with sounds and lights. When his body was cremated, it reduced in size to about the size of one cubit. At that time a few wondrous signs occurred—the three levels of existence [the sky, earth, and subterranean levels] were filled with visuals like images of endless knots—a dazzling and colorful form of a dragon of white and rainbow clouds circling above, and lights in the shapes of spokes, vertical beams, spheres, and squares. Azalea flowers also blossomed simultaneously. ​ ​ The son of Lord Rigpai Reltri and Ragza Rigche Wangmo[81 ] was Khamsum Zilnon Gyepa Dorje (1890–1939).[82 ] He was born on the fourth day of the Saga month in the Iron Tiger Year (1890) of the fifteenth calendrical cycle. Drubwang Do Khyentse’s prophecy foretold: ​ “Light rays will emanate from the tip of the sword of skillful means [and enter] into the golden lair of a knowledgeable earth-snake, giving birth to a person who will press down the necks of eighty tigers.” ​ In accordance with the prophecy, just after his birth, Rudam Gemang Tulku, Tubwang Tenpai Nyima (1857?–1925)[83 ] recognized him as the reincarnation of Do Rinpoche Drime Drakpa (1846–1886),[84 ] made long-life prayers, and crowned him with his name. ​ At the age of five, he learned to read and write simply by some gesturing from his tutor. He completely received all the empowerments, oral transmissions, instructions, entrustments, and aspirational prayers of his father’s Enlightened Heart Essence cycle of teachings [lineage] and was enthroned as a regent. When he was nine years old, he traveled to Dodrub Monastery.[85 ] He attended Dodrub Tenpai Nyima, the Fifth Dzogchen Rinpoche [Tubten Chokyi Dorje] (1872–1935),[86 ] Ju Mipham (1846–1912),[87 ] Minyak Tsokshul Norbu Tenzin,[88 ] Khenchen Ratnakirti,[89 ] and the Second Gemang [Tenpai Nyima]. ​ He received and trained in many systems of teachings contained in the vehicle of characteristics, such as the texts of the Middle Way (Madhyamaka ), Perfection of Wisdom (Prajnaparamita ), Monastic Conduct (Vinaya ), and The Treasury of Abhidharma (Abhidharmakosha ). He additionally trained in the mantra [vehicle] of the oral, treasure, and pure vision teachings, such as the Seventeen Dzogchen Tantras and the Seven Treasuries. As a result, he was replete with the skills of supreme knowledge. He also received the uncommon cycles of the Dzogchen aural lineage from Drukpa Drodul Pawo Dorje (1842­–1924).[90 ] ​ Drubchok Zhechenpa, Kugo Tenpa Gyeltsen,[91 ] abruptly introduced him to the [nature of] mind utilizing examples, meaning, and symbols. By engaging in the practice of The Garland of Fiery Meteors of the Wrathful Guru [92 ] in the golden-boulder cave, a practice cave in Minyak, he had a vision of the Guru. Then he bound into servitude the goddess Chandali , the guardian of The Exceedingly Secret Enlightened Heart Essence. ​ Then Manjushri emanated as a person dressed in white and entrusted implements, an arrow, and a piwam lute. But in particular, the wisdom body of Do Khyentse Yeshe Dorje cared for him and showered the blessings of his wisdom mind upon him. Due to that, all apparent existence manifested as symbols and texts, and he realized the scriptures as instructional advice. Everything he did during his life spontaneously accomplished the benefit of others. ​ Up to and including his eighteenth year, he looked after his disciples in the eighteen kingdoms of Gyelrong and in the land of eastern Minyak. When he was twenty years old, he journeyed north and in Dranak Khasum, upper and lower Golok, Rongpo in Rebkong, upper and lower Trokho,[93 ] caring for the majority of monastics and laypeople of a variety of capacities and established them in [path of] maturating empowerments and liberating instructions. He then constructed the Tri Dargye Jamchen Chokhor Ling Monastery in Mekhok.[94 ] ​ He passed away at the age of fifty on the thirteenth day of the second month. When his body was being cremated, the sky was filled with rainbow clouds, and his body produced an unimaginable amount of tiny pearl-like relics. ​ ​ Tsedzin Wangmo (1894–1953),[95 ] who shared the same parents with Lord Khamsum Zilnon Gyepa Dorje, was born in the Wood Horse Year (1894) of the fifteenth calendrical cycle. She learned to read and write from Do Rinpoche’s tutor, Osel Nyima.[96 ] She learned the science of medicine from Ju Mipham’s disciple, Troru Jampel.[97 ] She received lessons on poetry and grammar from Adzom Drukpa Rinpoche and the cycles of teachings of the “red” practical instructions of the aural lineage of the father and heir, [Longchenpa and Jigme Lingpa]. She was very generous, continuously giving alms to beggars. Most notably, out of her love, she gave the destitute whatever medicine they wanted while not accepting any money in return. All people near and far respected her as a mother. She passed away on the twenty-fifth day of the Water Snake Year (1953) of the sixteenth calendrical cycle. The warmth of her body did not diminish for seven days, and when her body was being cremated, the sky was utterly clear. Her body left behind five kinds of large pearl-like relics. ​ ​ Gyelse Rigpai Reltri and [Sonam Wangmo],[98 ] the queen of [Tsegon Rigdzin] King of Somang,[99 ] had a son who was the reincarnation of Khaying Drolma, daughter [of Do Khyentse Yeshe Dorje]. Somang Choktrul (1855–c.1935) was born in the Wood Rabbit Year (1855) of the fourteenth calendrical cycle. He ruled the throne after the king's death and quelled illnesses, famine, and conflict in the region of Trochu.[100 ] The might of the ministers, people, and political dominion grew immensely. He attended to lamas, such as his Lord-Father Rigpai Reltri and Do Rinpoche Drime Drakpa. He was renowned as a pundit in the fields of science, and his son was called Trungsar,[101 ] who did not leave behind any descendants. ​ ​ At [Do] Gar,[102 ] Do Rinpoche Khamsum Zilnon Gyepa Dorje took ordination, and the familial lineage was broken. [Before this], when Do Khyentse was passing into the pure realms, Do Rinpoche Drime Drakpa, Abu Tulku, and other heirs asked him, “Where will the emanation be?” Do Khyentse responded, “Many emanations of mine will come forth, but you will not find them by searching. They will return since they know their own home.” The monks and lamas of Kyilung Monastery[103 ] came and asked him again. He answered as he had done before, and they returned to their own monastery. ​ Later, at Gartok, Do Rinpoche Gyepa Dorje’s younger brother, both sharing the same mother, was recognized as the emanation Rangjung Dorje. He was born in the Earth Monkey Year (1908) of the fifteenth calendrical cycle. Do Rinpoche taught him to read, and from Drok Khen and Khen O[104 ] of Pelyul Darthang Monastery,[105 ] he learned calligraphy and the majority of the textual traditions of Indian and Tibetan scholars, such as An Introduction to the Bodhisattva’s Way of Life (Bodhicaryavatara ), Treasury of Precious Qualities , and Wish-Fulfilling Treasury . Although he was innately intelligent, he always remained humble and did not harbor any conceit. ​ He received many profound teachings from tantras, pith instructions, and oral transmissions from several great beings, such as Adzom Drukpa, Gyelse Gyurme Dorje (b. 1895),[106 ] the famed Dzogchen abbot and vajra-holder Tubten, and other lamas and emanations of Dzogchen Monastery. He particularly received the empowerments, oral transmissions, and instructions for The Heart Essence and The Enlightened Heart Essence from his elder brother. Realization manifested within him through secretly engaging in those practices. ​ He went to Tsering Jong, the residence of the Omniscient One [Jigme Lingpa], where he bestowed the empowerments and oral transmissions for The Words of My Perfect Teacher and two sections of The Heart Essence to the disciples of that area. Apart from this, he never gave empowerments or the like to anyone else. He passed away on the twenty-second day of the second month at the age of thirty-nine, his body shrinking to the size of a cubit. ​ Having promised at Kyilung Monastery, he [Do Khyentse] returned as the emanation of the great lord of adepts, Amdo Zenkar[107 ] and established all beings of all capacities of that area onto the path of liberation. He recollected his previous life, including how he built the monastery. He also gave many teachings [during his life]. He passed into the space of peace, having lived a full life. ​ ​ That Lord’s reincarnated emanation was [the Third Alak Zenkar] Tubten Lungrik Mawai Nyima (b. 1943).[108 ] He was born in the Water Sheep Year (1943) to his father Nyima Ozer and mother Rinchen Lhamo of Gyelrong.[109 ] He learned to read simply by some gesturing from his tutor Pelri Orgyen. ​ When he was twelve years old, he went to Rudam Dzogchen Monastery. He received and comprehended the teachings from Dzog Trul [Jikdrel Jangchub Dorje] (1935–1959),[110 ] Khen Tubnyen (1883–1959),[111 ] Jamyang Khyentse Tulku Jamyang Gawai Lodro (1893–1959),[112 ] and his tutor Khen.[113 ] He additionally learned poetry from Khen Ngak Nor[114 ] and An Introduction to the Bodhisattva’s Way of Life from Khen Pema Tsewang (1902–1959).[115 ] They only needed to simply teach him through gesturing, [as he already understood]. ​ He served at the feet of a number of excellent ones at Dodrub Monastery, such as the two supreme emanations of Do Drubwang, [developing] an extensive capacity of knowledge concerning sutras, mantras, and the other fields of knowledge. These days he is the crown ornament of scholars in the Land of Snow. Many countries inside and outside [of Tibet] extend invitations and respect to him, as he is a source for their veneration. He lives for the glory of the teachings and beings. This he had assured. [1] 'jigs med gling pa, BDRC P314 [2] g.yo ru grwa'i dbus [3] bsam yas mchims phu, BDRC G3528 [4] klong chen rab 'byams pa dri med 'od zer, BDRC P1583 [5] mgo [6] mdo mkham rma rdza zal mo [7] lha gnyan thang lha [8] mda' bza' tshe dbang sman, BDRC P1PD76598 [9] The original Tibetan states that the year he was born is called rab 'dod. This corresponded to the thirteenth year of the calendrical cycle, the Earth Rabbit Year called myos ldan. However, this is not the name of the Iron Monkey Year, which matches to drag po. [10] Dak+ki pad+ma 'bum sde [11] bar bzhi rong [12] dbyings phyug mkha' 'gro [13] nyang ral nyi ma 'od zer, BDRC P364 [14] rdo grub chen 01 'jigs med 'phrin las 'od zer, BDRC P293 [15] shugs chen stag mgo ru phan bde 'gro don gling, BDRC G4952 [16] ru dam lha lung mdo [17] bsam yas, BDRC G287 [18] tshe ring ljongs, BDRC G351 [19] chos lung gdong [20] kaH tog dgon, BDRC G17 [21] rdzogs chen dgon, BDRC G16 [22] zhe chen dgon, BDRC G20 [23] yang ri sgang [24] lha rtse'i pho brang [25] gtsang theg mchog gling, BDRC G00AG01698 [26] 'bri gung mthil dgon, BDRC G340 [27] pho brang rdzong gsar [28] mi la ras pa, BDRC P1853 [29] khams nyi rdzong khri pa [30] bri gung bstan gnyis dgongs gcig—Please contact us if you have any information concerning this text. [31] 'bri gung chung tshang 04 bstan 'dzin chos kyi rgyal mtshan, BDRC P2233 . He is the son of Jigme Lingpa. [32] zhabs drung rin po che; rgyal sras rin po che, BDRC P2233 ; mtshur phu'i rgyal tshab, BDRC P10583 ; nyi rdzong khri ba; dpal ri'i mtsho rgyal sprul sku; klong chen rol ba rtsal; zur mkhar theg chen gling pa'i rgyal sras [33] mdo smad dar lung nyag [34] gnyan po g.yu rtse [35] This is possibly referring to attaining the second level of a knowledge-holder. [36] byang chub chen po [37] bsam yas dkor mdzod [38] bla shing [39] 'dzam gling srog sdud [40] This is referring to the practice of severance (gcod). [41] bla rdo [42] lce btsun seng ge dbang phyug, BDRC P0RK1222 [43] nam mkha' 'jigs med 'khrul zhig dbang drag rgya mtsho [44] lcags zam chu bo ri, BDRC G3320 [45] thang stong rgyal po, BDRC P2778 [46] 'dus pa mdo [47] 'gyur med tshe dbang mchog grub, BDRC P2943 [48] grub pa'i dbang phyug zhing skyong; dri me zhing skyong 02 'jigs med rig 'dzin mgon po, BDRC P5992 . The translators have not been able to confirm this BDRC citation. However, it was sourced from the Treasury of Lives page of Do Khyentse Yeshe Dorje. Please contact us if you can confirm. [49] rgya rong nam mkha' tshe dbang [50] 'jigs med ngo mtshar rgya mtsho, BDRC P2881 . Date of birth is proposed to be around 1750/1760. [51] bi ma la mi tra, BDRC P5011 [52] 'od gsal snang ba [53] rma stod [54] dngul dkar sgrol ma [55] This is pertaining to the treasure cycle of Do Khyentse Yeshe Dorje. [56] Footnote 133 from FitzHerbert, S. G., & Ramble, C. 2021. An Early Tibetan Gesar sang Text. Archiv orientální, 84(3), 467–526. Retrieved from https://aror.orient.cas.cz/index.php/ArOr/article/view/189 . “Mi’u rus drug dgra-bla bsang. The “six little men” are proto-ancestors of the six ancient tribes of Tibet. For in-depth treatment of these clan names, see R. A. Stein, Les Tribus Anciennes. The Gesar epic likes to play on the theme of the six original tribes. Gesar and the Gling-bas belong to one of them: the ldong, specifically the smug po gdong (sic).” [57] rgyal rong khro skyabs thugs rje chen po [58] gling rgya'i a mye mu ri [59] reb skong 'ja' mo thang [60] g.ya' ma bkra shis 'khyil, BDRC G3703 [61] klong chen snying thig [62] yar lung pad+ma bkod, BDRC G3983 [63] rdza stod [64] sdug bsngal rang grol [65] seng tshang bla ma bstan rgyas [66] shrI sing+ha bshad grwa, BDRC G3219 [67] phyag tsha [68] 'jigs med rgyal ba'i myu gu, BDRC P695 [69] rdza dar thang [70] reb skong /_mgo log_mi nyag rab sgang /_so mang rgyal po/_yang sgos khro skyabs mi dbang tshe dbang nam mkha' [71] blo gsal sgron ma/sgrol ma, BDRC P1GS138134 . The text reads Losel Dronma; however, we have adjusted it to match with BDRC and with other texts on Tib Shelf. [72] chos skor bsod nams 'phan, BDRC P1PD76596 [73] smin zla [74] yang gsang thugs thig [75] mkha' dbyings sgrol ma, BDRC P1PD76599 [76] khro kyabs rgyal po tshe dbang nam mkha', BDRC P1PD76602 [77] rdo grub 'jigs med 'phrin las 'od zer 02 shes rab me 'bar, BDRC P1PD76603 [78] pad+ma badz+ra, BDRC P6744 [79] dpal sprul o rgyan 'jigs med chos kyi dbang po, BDRC P270 [80] rdzogs chen grub dbang 04 mi 'gyur nam mkha'i rdo rje, BDRC P1710 [81] rag bza' rig byed dbang mo, BDRC P1PD76607 [82] rdo grub 'jigs med 'phrin las 'od zer 04 khams gsum zil gnon dgyes pa rdo rje, BDRC P8431 [83] dge mang 02 bstan pa'i nyi ma, BDRC P3AG53 [84] rdo grub 'jigs med 'phrin las 'od zer 03 dri me grags pa, BDRC P8006 [85] rdo grub chen, BDRC G375 [86] rdzogs chen grub dbang 05 thub bstan chos kyi rdo rje, BDRC P701 [87] mi pham rgya mtsho, BDRC P252 [88] mi nyag tshogs shul nor bu bstan 'dzin [89] mkhen chen rat+na kirti [90] a 'dzom 'brug pa 01 'gro 'dul dpa' bo rdo rje, BDRC P6002 [91] grub mchog zhe chen pa sku rgod bstan pa'i rgyal mtshan [92] gu drag gnam clags me 'phreng [93] sbra nag kha gsum/_mgo log stod smad/_ reb skong rong bo/_ khro kho stod smad [94] rme khog tu khri dar rgyas byams chen chos 'khor gling gi dgon pa [95] tshe 'dzin dbang mo, BDRC P1PD76609 [96] 'od gsal nyi ma [97] khro ru 'jam dpal, BDRC P1PD76610 [98] bsod nams dbang mo, BDRC P1PD76617 [99] so mang rgyal po tshe mgon rig 'dzin, BDRC P1PD76613 [100] khro chu [101] 'khrung gsar [102] Around Zhaktra Mountain there is a place called Ma Khaka (rma kha ka). In that area is the place called Yu Tso (g.yu mtsho). There Do Khyentse Yeshe Dorje built the Do Gar Mountain Hermitage (mdo sgar ri khrod); however, it no longer exists. [103] skyi lung gsang sngags chos sde ling, BDRC G353 [104] 'brog mkhan and mkhen 'od [105] dpal yul dar thang dgon, BDRC G523 [106] a 'dzom rgyal sras 'gyur med rdo rje, BDRC P741 [107] a mdo gzan dkar ba chos kyi seng+ge; BDRC P3JM46 [108] a lags gzan dkar 03 thub bstan nyi ma, BDRC P2362 [109] nyi ma 'ozer, BDRC 8698 ; rgyal rong bar in chen lha mo, BDRC P8699 [110] rdzogs chen grub dbang 06 'jigs bral byang chub rdo rje, BDRC P750 [111] thub bstan snyan grags, BDRC P6958 [112] 'jam dbyangs mkhyen brtse chos kyi blo gro, BDRC P733 [113] yongs 'dzin mkhan [114] mkhan ngag nor [115] pad+ma tshe dbang rgya mtsho, BDRC P2JM378 ​ Photo Credit: BDRC W1KG987 NOTES BIBLIOGRAPHY Zla gsal dbang mo. 2007. Mdo tshang gi brgyud pa'i rnam thar mdor bsdus . In Gsung thor bu, pp. 283–297. Pe cin: Mi rigs dbe skrun khang. BDRC W1GS60403 COLOPHON Some faithful people proclaimed The Biographies of the Lineage of the of the Do Family ought to be composed. Dasel Wangmo , a surviving descendant of the Do family, wrote this mere introductory text upon their behest. May virtue and excellence pervade. May it be auspicious! Mangalam! Abridged Biographies: The Lineage of the Do Family Abstract This text provides us with an insight into the life of Do Khyentsé Yeshé Dorjé by presenting a concise biography of the master in addition to those of his family. It, moreover, offers stories from the life of his half-sister and spiritual partner, Losal Drölma—an honored teacher in her own right and a figure on the fringe of the Yeshé Dorjé tales told in temples. English | བོད་ཡིག ​ BDRC LINK W1GS60403 DOWNLOAD TRANSLATION VIEW TRANSLATION AUTHOR Do Dasal Wangmo TRADITION Nyingma INCARNATION LINE Jigmé Lingpa HISTORICAL PERIOD 18th Century 19th Century 20th Century NOTABLE FIGURES Do Khyentsé Yeshé Dorjé Losal Drölma Khaying Drölma Sherab Mebar Rigpé Reltri Ragza Rigché Wangmo Khamsum Zilnön Gyepa Dorjé Drimé Drakpa Tsedzin Wangmo Somang Choktrül Rangjung Dorjé Amdo Senkar Alak Senkar, Tubten Nyima TRANSLATOR Tib Shelf INSTITUTIONS Shukchen Takgo Samyé Tseringjong Katok Monastery Dzogchen Monastery Shechen Monastery Yangri Gang Lhatsé Podrang Tsang Tekchok Ling Drigung Til Monastery Podrang Dzongsar Chakzam Chuwori Monastery Jang Yama Tashi Khyil Yarlung Pemako Śrī Siṃha College Tri Dargyé Jamchen Chokhor Ling Monastery Palyul Dartang Monastery Dodrubchen Monastery Kyilung Monastery PEOPLE MENTIONED Jigmé Lingpa Longchenpa Drimé Öser Lhanyen Tanglha Daza Tsewang Men Nyangral Nyima Öser The First Dodrubchen, Jigmé Trinlé Öser Gyalsé Rinpoché, the Fourth Drigung Chungtsang, Tenzin Chökyi Gyaltsen Tsurpu Gyaltsab Tsogyal Tülku of Pelri Longchen Rölpa Tsal Gyalsé of Zurkhar Tekchok Ling Chetsün Senggé Wangchuk Namkha Jigmé Trülshik Wangdrak Gyatso Tangtong Gyalpo Getsé Mahāpaṇḍita, Gyurmé Tsewang Chokdrub Shingkyong Gyarong Namkha Tsewang Jigmé Ngotsar Vimalamitra Shavaripa Sengtsang Lama Tengyé Jigmé Gyalwé Nyugu Chokor Sönam Pen King of Trokyab, Tsewang Namkha Khenpo Pema Vajra Paltrül Orgyen Jigmé Chökyi Wangpo The Forth Dzogchen Tülku Mingyur Namkhé Dorjé Ragza Rigché Wangmo The Second Gemang, Tubwang Tenpé Nyima The Fifth Dzogchen Rinpoche, Tubten Chökyi Dorjé Mipam Gyatso Minyak Tsokshül Norbu Tenzin Khenchen Ratnakīrti The First Adzom Drukpa, Drodül Pawo Dorjé Ösal Nyima Troru Jampel Sönam Wangmo Adzom Drukpa, Gyalse Gyurmé Dorjé Nyima Öser Rinchen Lhamo Palri Orgyen The Sixth Dzogchen Drubwang, Jikdral Jangchub Dorjé Jamyang Khyentsé Chökyi Lodrö Khen Ngak Nor Khen Pema Tsewang Gyatso Abridged Biographies: The Lineage of the Do Family TIB SHELF SUBMIT A TRANSLATION SUBSCRIBE ALL PUBLICATIONS BIOGRAPHICAL GOVERNMENTAL MISCELLANEOUS CONTEMPORARY INSTITUTIONAL BUDDHIST