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NARRATOR Pamela Greensmith Pamela has been assisting the marketing and media team in the recording of audio narration of the various translations. She is a source of great encouragement from Tib Shelf's earliest days and looks forward to recording more in the months and years to come. Pamela's narration style has been described as ethereal and soothing and it is a great pleasure to have her on the team. Our Team Tib Shelf was born out of a desire to share. We are a team of dedicated translators with a mission to translate, present and preserve Tibetan wisdom, history & culture. Our Story The Founders Having met at the Oriental Institute, University of Oxford, the three founders discovered that there is a vast cache of translated material, stored on the computers of researchers and others, unlikely to ever see the light of day. Furthering their discussion at their local watering hole, the Rose & Crown, and thinking it a great shame, they realised this was an opportunity for them to help reveal and make accessible the sources that lay behind each and every academic article. This has since developed into reaching out and inviting all Tibetan translators who would like a platform to present their translations to reach a wide audience. Tib Shelf was Born from a Desire to Share. View Publications Ryan completed graduate studies at Naropa University and the University of Oxford, focusing on Buddhist Studies and Oriental Studies. His theses include a nineteenth-century Mahayoga meditation practice and the great accomplishment ceremony (drubchen). Read More ... Founder Ryan Jacobson Tenzin was born and raised in Tibet. He enrolled in Drepung Monastery and is a graduate of the College of Higher Tibetan Studies and the University of Oxford. He has taught Tibetan language in India and the UK, including Thosamling Nunnery, Dharamsala, SOAS, the University of London, and Oxford. Read More ... Founder Tenzin Choephel Tom is a MPhil graduate in Tibetan & Himalayan Studies from the University of Oxford. His dissertation focused on the “non-sectarian” ( ris med ) figure of the Fifth Lelung Shepé Dorjé and his journey to Pemakö in 1729. More recently, his article on Pemakö was published in the book Hidden Lands in Himalayan Myth and History (Brill). Read More ... Founder Tom Greensmith GET INVOLVED We are always looking to grow our existing library of translated Tibetan literature. If you would like to join our mission and get involved as a contributor, please see below various options. PUBLISH WITH US SUBMIT A TRANSLATION We Provide an Open Platform for all Genres of Tibetan Texts Dissertations and journal articles are finished and printed, yet their primary sources sit in draft never to see the light of day. 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Your donations will enable us to continue to grow our cache of translated open-source publications, ensure they continue to be openly accessible through a user-friendly platform, and support under-funded translators for their continued endeavours towards this worthy cause. THANK YOU Thank you for visiting Tib Shelf. We hope that Tib Shelf proves to be a useful and welcoming platform to all. One that encourages collaboration and appreciation for all contributors to what we believe, a very worthy cause. TRANSLATOR Lowell Cook Lowell is an independent scholar who translates and researches the entire breadth of Tibetan literature, from the ancient Dunhuang manuscripts to contemporary poetry. He completed his MA in Translation, Philology, and Textual Interpretation at the Rangjung Yeshe Institute in Nepal. He is the author of Tibetan Pure Land Buddhism and translator of Sangak Tenzin’s A White Conch Spiralling Toward Happiness: Poems of a Tibetan Master. His translations and writings have appeared on 84000: Translating the Words of the Buddha, High Peaks Pure Earth, The Los Angeles Review of Books’ China Channel, Lotsawa House, and other venues. TRANSLATOR Dr. Rachael Griffiths Dr. Rachael Griffiths holds a DPhil in Oriental Studies from the University of Oxford, with a thesis on the autobiography of Sumpa Khenpo Yeshe Paljor. Her research interests include life writing, monastic and intellectual networks, and Sino-Tibetan-Mongolian relations in the early modern period. TRANSLATOR Dr. George FitzHerbert Dr. George FitzHerbert currently teaches Tibetan Language, History and Literature at the University of Oxford (until 2022). He is also a member of the ERC-funded TibArmy research team based in Paris. He completed his DPhil on the Tibetan Gesar Epic in 2008 and his research spans various issues in Tibetan cultural and religious history. He has also worked as a journalist for the BBC and as a freelance researcher and ghostwriter. TRANSLATOR Patrick Dowd Patrick Dowd is a PhD Candidate in the Department of Anthropology at the University of British Columbia. His research focuses on the culture of Tibetan language within the world of Tibetan Buddhism. His essays have been published by Tricycle, Lion’s Roar, and Buddhadharma, and his translations have appeared on Lotsawa House. Prior to beginning his doctoral work, he spent several years studying, researching, and collaboratively working with Tibetan communities in India, Nepal, and Tibet. TRANSLATOR Rinzin Dorjee Drongpa Rinzin was born in Tibet and studied at a Tibetan refugee school in India. He received his MA in philosophy from Delhi University. During his time at the university, he also got the opportunity to study Tibetan Buddhism and art. In 2018 he participated in a three-month intensive translation workshop conducted by the Library of Tibetan Works and Archives. He is currently working as a freelance translator and continuing with his ngöndro practice (a preliminary practice in Tibetan Buddhism). Rinzin is also a self-taught pencil portrait artist and loves sketching in his free time. TRANSLATOR Michael Elison Michael is a professional Java Developer, as well as Full Stack Developer with experience in HTML, CSS, JavaScript, MongoDB, SQL. He also has a great interest in Tibetan Language and Culture. In 2019, he graduated from the University of Oxford as a Master of Philosophy in Tibetan and Himalayan Studies. For his Master’s thesis, Michael conducted research on the practice of Dream Yoga in Bon in comparison with Tibetan Buddhist traditions. TRANSLATOR Yeshe Khandro In addition to holding a bachelor's degree in science, Yeshe Khandro is a Buddhist nun who has completed over twenty years of Buddhist teacher training. Editing for accuracy of meaning in translation was a major part of her job during much of this time. More recently, she has begun to produce some short translations in her spare time. TRANSLATOR Dr. Nicole Willock Nicole Willock (Ph.D. in Tibetan Studies and Religious Studies, Indiana University 2011) is an associate professor of Asian Religions at Old Dominion University in Norfolk, Virginia. Dr. Willock’s research examines the intersections between Tibetan literature, Buddhist modernism, moral agency, and state-driven secularization projects in twentieth-century China. Her book Lineages of the Literary tells the story of how three Tibetan polymaths in the People’s Republic of China: Tséten Zhabdrung (1910–1985), Mugé Samten (1914–1993), and Dungkar Lozang Trinlé (1927–1997) crisscrossed religious and secular domains to revive Tibetan culture in the post-Mao era. She serves as co-chair of the Tibet and Himalayan Religions Unit of the American Academy of Religion. TRANSLATOR Marlevis Robaina In addition to teaching Spanish, following the completion of her Spanish as a Foreign Language Teacher (ELE) at the University of Nebrija, Marlevis is a collaborative content writer for websites and blogs. Closely holding discipline and dedication to her heart has helped her martial arts practice and language acquisition, leading her to study Japanese at the University of Havana. She followed this by earning a Bachelor's Degree in East Asian Studies at the Autonomous University of Barcelona (UAB) and studying Sanskrit Language and Literature Studies (University Extension Course) at the University of Barcelona (UB). Inspired by Buddhist philosophy, Marlevis started studying the Tibetan language with Tibetan teachers and then continued with Easy Tibetan's online courses. In her free time, she loves to make origami and enjoy nature. TRANSLATOR Dr. Barbara Hazelton (Lama Rinchen Zangmo) Barbara Hazelton holds a PhD from the University of Toronto, as well as an MA in Buddhist Studies and a BA in Fine Art History. Her doctoral research focused on the Tibetan epic of King Gesar of Ling, with particular attention to its oral tradition and the epic bards who perform it. She has taught several courses at the University of Toronto and is presently involved in the collaborative program with New College. Her background in Tibetan visual imagery and ritual draws on study with Tibetan scholars and ritual specialists, alongside many years of meditation training under senior Tibetan Buddhist masters. She is also a practicing artist, training in the Karma Gadri painting tradition. A particular interest of hers is the sacred landscape of Tibet, understood as a confluence of landscape, architecture, ritual, pilgrimage routes, and literature. She is especially inspired by the genre of liberation stories rnam thar, and by female exemplars of enlightened activity such as Yeshe Tsogyal and Niguma. TRANSLATOR Dr. Joseph McClellan Joseph McClellan received a Ph.D. from Columbia University’s Department of Religion. He then taught at colleges in the US, Bangladesh, Myanmar, and Bhutan. He now lives in SE Asia focusing on translation and writing. TRANSLATOR Shengnan Dong Shengnan Dong is a Ph.D. candidate in the Department of History of Art and Archaeology at SOAS, London. She studies Buddhist art and architecture with a particular focus on depictions of mandalas and monumental multi-chapelled stupas built in central Tibet during the 12-15th centuries. Shengnan is also interested in the constructed sacred spaces at Buddhist sites across Central Asia and Northern China, as well as pictorial representation of landscape, cosmos and heavenly realms in the Buddhist context. Prior to her doctoral studies, she worked professionally as a photographer, illustrator and film editor. TRANSLATOR Coco Picard Coco Picard is the author of The Healing Circle (Red Hen Press, 2022), The Strangers Among Us (Astrophil Press, 2017) and The Chronicles of Fortune (Radiator Comics, 2017). She founded the Green Lantern Press in 2005-2022, coedited Art after Nature (University of Minnesota Press) from 2017-2025, and completed an MPhil in Tibetan and Himalayan Studies at the University of Oxford in 2024. She is currently the Associate Publisher at City Lights and teaches in the Environmental Art and Social Practice Department at UC Santa Cruz. Published Translators

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Teacher and Treasure Revealer The First Dodrubchen, Jigme Trinle Wozer 1745–1821 BDRC P293 TREASURY OF LIVES LOTSAWA HOUSE The First Dodrubchen, Jigme Trinle Wozer (1745–1821), was one of the most influential Nyingma masters of his era, born in the Do valley of Golok into the Mukpo clan. A principal disciple of the great Jigme Lingpa, he was entrusted with transmitting the Longchen Nyingtik teachings throughout Kham, becoming the primary lineage holder of this tradition. Over the course of his long life he undertook four journeys to Central Tibet, studied under numerous eminent masters, completed extensive retreats, and founded several important religious centers, most notably Dodrubchen Monastery. He also served as a religious advisor to the Derge royal court and performed protective rites on behalf of the Tibetan government. Among his most significant acts was the recognition of both Do Khyentse Yeshe Dorje and Patrul Rinpoche as reincarnations. He passed away at seventy-seven, leaving behind a rich legacy of mind treasures, commentaries, and living lineages that continue to this day. Translated Works Mentioned In Menu Close Home Publications Read Listen Watch People Information About Meet the Team Services Translators Donate Research Tool Privacy Policy & Terms of Use SUBSCRIBE Publications Watch People Listen

Jetsun Tamdrin Wangmo Kalzang Chökyi Nyima (1836–1896) was an exceptional female master of the Sakya tradition who received extensive tantric training from renowned masters of her time. Recognized as an embodiment of Vajravārāhī, she devoted her life to preserving and transmitting the sacred teachings of the Sakya lineage. The Legend of the Venerable Tamdrin Wangmo of the Sakya Lineage Mother Nyida Wangmo, the second queen of the esteemed mantra holder Kunga Rinchen [ 1] , gave birth to two sons and three venerable daughters—five siblings in total. Among them, the oldest, my only saviour and the sovereign of hundreds of buddhas, was Jetsün Tamdrin Wangmo Kelsang Chökyi Nyima, born in the Fire Monkey Year (1836). From a young age, together with her elder brother Dorjé Rinchen (1819–1867) [ 2 ] , studying under my tutor Matimitra, who had been appointed as their resident teacher. Through this, despite being a venerable figure, she engaged in recitation and liturgical practices, [unmoving] as if a corpse. Furthermore, she mastered the visualisation maṇḍala of Sarvavid Vairocana, the Vajrayoginī teachings of Nāropa, Hevajra, and Vajrakīla. She also mastered the rituals and liturgical music of minor Phurba cycles, grand bali cake rituals, mending rituals, Go [ 3 ] style concise praises, and Vajrakīla repelling rituals. At intervals, she received many empowerments including Vajrakīla, Black Cakrasaṃvara, and Khecarī cycles from Yabje (spiritual father) brothers and Ngawang Kunga Gyeltsen. From Lord Dorjé Rinchen, she received the complete empowerment, transmissions, and instructions of the assembled explanation of Lamdré, Bhairavas, and Mahākāla cycles. She also studied The Ocean of Sādhanas and initiations and transmission instructions for teachings as if a vase filled to the brim. Apart from the Cycles of Thirteen Red Deities and the Vajra Garland, the Red Scripture Trilogy, the Collected Sakya School writings and other collected works, and almost all the cycles by the Lord Dorjé Rinchen are still extant. From Ewam Chöden Phankhang Khen Rinpoche Shempa Kunga Tenpé Lodro, she studied the explanation of the entire text of the Record on the Transmission of the Lamdré [Sungngak Rinpoché] and forty-five great empowerments on general instructions of the Vajra Garland. From Jamgön Khyentsé Wangpo, she received the empowerment and transmission of the twenty-five lion-faced Ḍākinī; from Ponlob Ngawang Rinchen, the entire initiation of the Trilogy of Red; and from Sawang Lama, transmissions of many related texts. She perfected her studies in One-Tenth fire offering to the personal deity Hevajra, Ḍākinī, Vajrakīla, Pañjaranatha, goddess Kurukullā, Vajrapāṇi, and the ones taming the elemental forces. No matter if someone was of high or low status, strong or weak, she never rejected anyone who requested empowerment, transmission and teachings, unless she had not received them herself. Like scooping water, she made it exceptionally easy for others. When not preoccupied with such tasks, she dedicated herself to study [and] read The Kangyur [ 4 ] in its entirety twice. During this time, when reading the amazing biography of the Buddha in the Vinaya approach, she perpetually shed tears. Furthermore, when reading the great genealogy of the biography of great tantric adepts and amazing achievements of other great sages of the past, she was moved to tears, rendering her speechless. These activities arise from a mind blessed by bodhicitta as a sign of exceptional devotion and renunciation, one naturally saturated with serenity from the innermost part of oneself. Previously during the lifetime of the venerable Sri Atisha, Geshé Tönpa [ 5] received an ordained disciple of Kham Lungpa and three siblings. Geshé Tönpa enquired, "What is Potowa doing?" [The disciples replied,] "He is teaching Dharma to hundreds of the Sangha." "That is amazing, that's really something!" [Geshé Tönpa exclaimed then asking,] "What is Geshé Puchungwa doing?" "He is dedicating himself to constructing three types of sacred objects by gathering objects from oneself and others." [As] before, [Geshé Tönpa enquired,] "What is Gonpawa doing?" [The disciple answered,] "He is meditating." Again Geshé Tönpa replied, "What is Khampa Lungpa doing?" He said, "Dwelling in rural areas always covering his head and weeping excessively." Tönpa took off his hat and with hands joined at the heart whilst weeping profusely said, "That is extremely amazing. He has truly practiced the Dharma. I have many things to say about his good qualities, but it seems he is unhappy about it. This story must be known as people who weep from devotion and renunciation nowadays are extremely rare unless ash happens to enter their eyes, so it is indeed amazing behaviour." These days, many lamas and tulkus feign knowledge they do not possess and claim attainments they have not realised. They even profess prophetic powers they do not possess. In this way, they act without the slightest hesitation. My own lama was quite the opposite, always presenting herself as if she knew nothing. Even when we asked her about particular points of meaning, she would return the question to us saying, ‘I’m not clairvoyant.’ If we continued to entreat her, she would perform the seven-planets dice divination giving clear predictions. Whatever she foretold would always accord perfectly with what she had predicted. Empowerment practice, instruction, and so on—all these things she had to extract from scattered old books, which she would then tell us without omission or obstruction, not doubting herself in the slightest. On the occasion of giving transmissions, her speech was neither too quick—which obscures language, nor too slow—which obstructs flow. Rather her pronunciation was always accurate with clear and appropriate pauses. Sometimes she would teach the Dharma whilst smiling, looking at the audience, speaking lucidly, in one small instant— a whole volume without interruption. A true Jetsünma like her, I’ve never seen in all Ü, Tsang, and the Kham regions of Tibet. For elaborate empowerments, practice initiations, and blessings, she never simplified them, but prepared them from the offering at the beginning to the ritual at the end, strictly following the liturgical texts. For major empowerments and so on, she stood up and followed the previous practices, such as the distribution of empowerment articles, by gathering them into one but giving them individually to every single student. She was truly the embodiment and inseparable from Vajra Dakmema [ 6 ] and the queen-consort Vajravārāhī. These were some of the things observed by disciples like me, who are only ordinary beings. This was previously prophesied by the spiritual father, the accomplished Lord Padma Dudul Wangchuk, who said that since she is the unifying embodiment of hundreds and thousands of Ḍākinīs, she will benefit the Dharma and sentient beings. From the 34th abbot of Sakya Monastery, Champa Tashi Chophel and Dzingphu Khenpo Kunga Tenpé Lodro, she studied three levels of ordination gradually and uninterruptedly practiced the Four Unbreakable Practices [Chakmé Namshyi] of Sakya: the practices of Hevajra [Lamdu], the profound path of Guru Yoga [Lamzab], Virūpa protection meditation [Birsung], and Vajrayoginī [Naljorma] and other longevity practices. People saw her making uninterrupted fulfillment and offerings [Kangtrin] to the protective deities of Tibetan Buddhism on the 8th, 14th, 23rd, and 29th days of each month. She delivered complete explanations of Lamdré multiple times including twice for me and many others. [We received] the universal Vajra Garland empowerment three times, three cycles of Khachöma, and many others, particularly blessings of the Vajrayoginī Sadhana, according to Nāropa’s oral transmission, and many greater empowerments, such as three Cakrasaṃvara traditions of Lūhipāda, Kṛṣṇācārin, and Ghantāpāda; Eight Cycles of Bhairava Vetālasukha; and thirteen deities of Vajrabhairava, five deities of Rakta Yamāri, Rwa’s Ḍākinī Transmission Lineage, Transmissions of Ra and Pö, four commissioned transmissions of Hevajra, five great empowerments of the Mahākāla, twenty-seven Sitātapatrā, Nine Akṣobhya, Twelve Mandalas of the Purification Tantra, as well as blessed empowerment and teachings of the Six Doctrines of Niguma, according to the Shangpa tradition. Moreover, she delivered numerous transmissions and teachings of protector deities such as Pañjaranātha Mahākāla and Queen Pārvatī and wealth gods such as fifteen types of Vaiśravaṇa to a vast number of disciples in Ü, Tsang, and Kham; including lamas, monks, and ordinary people. At this monastery, abbots who came after Tashi Chophel, the great throne-holder and great master Kunso’s brothers and his consort Jetsünma, father Dorjechang’s brothers and the consort Jetsünma, the great throne-holder and great master Jamyang’s brothers and his consort Jetsünma, and teachers and monks, old or young, though they lack the practices, they are devoted to her and pray to her and disciples like me and indirect disciples are spread all over the earth. Thus venerable Jetsün, the one revered by all of us, passed away at 61 years of age, on the 21st day of the 5th/6th month of the Fire Monkey Year (1896) in Phelgyi Labrang; she passed away with pure perception, saying, “I have arrived [in] Tushita heaven,” passing into Nirvāṇa. Her memorial service and prayer ceremony were prepared by Punde and Phunpo and others. For offerings and welcoming her bodily remains and relics, [these were] done by following all the traditions. When she was alive, she was the royal tutor for the [Sakya] lineage. Though there was no preexisting tradition, it was decided to have ritual umbrellas and trumpets that were the size of her bodily remains. The inner receptacle, a silver statue of Nāroḍākinī, presently resides in the great Orgyen Temple. The Queen Mother’s second daughter was Jetsün Kelsang Tenzin Wangmo. She resided in Tritsek Residence, her descendants were those who went to Glangnag Monastery in Amdo to construct a memorial stupa for her younger brother. NOTES [ 1 ] Kunga Rinchen (1794–1856) was the founder of Phuntstok Podrang and the first Sakya Dachen (“Kunga Rinchen,” Rigpa. Shedra, accessed April 05, 2024, https://www.rigpawiki.org/index.php?title=Kunga_Rinchen ). [2] He was the older half-brother who later became the 34th Sakya Tridzin. [3] Wylie 'Gos. [4] The Buddhist Cannon. [5] An alternative name for Atisha Jowo Jé’s pupil Dromtönpa Gyalwé Jungné. [6] One of Marpa's nine wives and principal consort. Published: January 2026 BIBLIOGRAPHY Mkha’ ’gro’i chos mdzod chen mo . 2017. gangs can rig pa’i bud med kyi rnam thar (C). Vol. 14. Larung Gar: Ārya Tāre Publishing Committee. Supplementary reference Buddhist Digital Resource Center (BDRC). 2022. Women’s works in the BDRC archive . December 1. https://www.bdrc.io/blog/2022/12/01/womens-works-in-the-bdrc-archive/ Abstract This biography recounts the life of Jetsun Tamdrin Wangmo Kalzang Chökyi Nyima (1836–1896), an exceptional female master of the Sakya tradition, born into the family of the esteemed mantra holder Kunga Rinchen. Distinguished by her profound devotion, scholarly dedication, and mastery of ritual practices, she generously transmitted empowerments and teachings to countless disciples across Tibet, regardless of their status. After a life devoted to preserving and transmitting the sacred teachings of the Sakya lineage, she passed away in 1896, recognized as an emanation of hundreds of ḍākinīs who greatly benefited the Dharma and beings. TIB SHELF W3CN2459 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 00:27 TRADITION Sakya HISTORICAL PERIOD 19th Century REGION Ü-Tsang TEACHERS Kunga Rinchen TRANSLATOR Coco Picard INSTITUTIONS Tarlam Lhundrubteng Langna Sakya Monastery Puntsok Podrang STUDENTS Pema Trinle Dragshul Trinle Rinchen AUTHOR Unknown The Legend of the Venerable Tamdrin Wangmo of the Sakya Lineage VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! Name * Email* Submit Tib Shelf is a not-for-profit organisation dedicated to translating, presenting and preserving primary source Tibetan texts across a vast array of genres and time periods. We make these literary treasures accessible to readers worldwide, offering a unique window into Tibet's rich history, culture and traditions. Tib Shelf has been accredited by the British Library with the International Standard Serial Number (ISSN): 2754–1495 CONTACT US | SHELVES@TIBSHELF.ORG © 2024 Tib Shelf. All rights reserved.

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 As it says in the Noble Verses on the Collection of Precious Qualities [1 ] concerning the formation of the outer container, the foundation of the earth and the mountains: “The wind [element] depends on space and aggregations of the water [element] depend on the wind [element]. This great earth, supporting sentient beings, depends on the water [element].” Furthermore, the former constituents of that world system, having been destroyed by fire, water, and wind of an eon then for twenty intermediate eons, will all together become nothing. It is after this [period of time], the constituents of the world system will form.[2 ] ​ The initial cause of this world system depends upon the collective karma of sentient beings. Known as the Pure Mind,[3 ] it is a white space that radiates light and develops into a sizable container[4 ] capable of supporting a three-thousandfold world system.[5 ] Atop that space forms a wind mandala, and a blue rippling wind rises forth known as the Great Churning Wind.[6] The All-Pervading Wind[7 ] spreads it in all directions amassing like fog in the sky. The Wild and Rough Wind[8 ] noisily scatters that wind like clouds in the sky, which is collected by the Colossal Gathering Wind,[9 ] becoming vast and thick. ​ Through the burning of the fire that spreads from the orange Ripening Fire Wind,[10 ] the wind mandala becomes smooth with an even surface. The multi-coloured Wind of the Dividing Wind[11 ] rises up in a rush, dispersing the wind mandala, and the Churning Wind mixes it into its proper formation. ​ The colour of the wind takes the aspect of a sapphire jewel, shaped like a crossed vajra and surrounded by a round rim. As for its size, its thickness is 1,600,000 yojanas[12 ] and has an immeasurable width. Since its inherent quality is solid and firm, it supports the [elements] such as water. ​ A water mandala forms on top of that, and clouds possessing the essence of gold gather in the space above the wind mandala. A stream of rain descends about the size of a chariot’s axel. From its swirling centre a shape like a full circular moon forms called the Calm and Clear Water.[13 ] As for the size of the water mandala, its thickness is 120,000 yojanas and has an immeasurable width. ​ On top of that a golden foundation forms: The Churning Wind arises from the wind mandala that is underneath the water, churning the water mandala. Out of the cream that is produced from the churning of the water mandala, a golden foundation is established, like the ice that forms on a lake. It is square with a yellow gold-like hue, as for the size, its thickness is 220,000 yojanas and has an immeasurable width. ​ Mountains, oceans, and continents form on top of that. Moreover, in the space above the golden foundation clouds of various constituents amass, and a stream of water descends from them for a significant duration. ​ After this, the Gathering and Sorting Wind[14 ] separates the elements: a billion Mt. Sumerus are established from the best elements, a billion mountains of the seven rings are established from the mediocre elements, and billions of iron mountains of the outer rim, billions of the four continents, and billions of the sub-continents are established from the inferior elements. The manner of this formation is stated in the sutra. ​ In that way, when the four continents and sub-continents are formed with the inferior elements, the head of the four great rivers and the great Mt. Kailash are also established in the centre of the southern Jambudvipa [continent]. This should be known. [1] ārya prajñāpāramitāratnaguṇasaṃcayagāthā [2] According to Buddhist cosmology, the cycle of the world system consists of four periods: 1. eon of formation (chags pa'i bskal pa, vivartakalpa), 2. eon of abiding (gnas pa'i bskal pa, vivartasthāyikalpa), 3. eon of dissolution ('jig pa'i bskal pa, saṃvartakalpa), and 4. eon of nothingness (stong pa'i bskal pa, saṃvartasthāyikalpa). The Abhidharmakośabhāṣya (Chos mngon pa'i mdzod kyi bshad pa), attributed to the famous master Vasubhandu (c. 4th–5th CE), states that each of the four eons consists of twenty intermediate eons (bar bskal pa, antarakalpa). This initiatory section of the text describes the cycle of these four eons. For more information see: The Princeton Dictionary of Buddhism 2014: kalpa. [3] yid rnam par dwangs pa [4] snod [5] A three-thousandfold world system is the largest universe or cosmological container capable of containing upwards of a billion world systems each with their own central Mt. Sumeru and geological and continental structures. For more information see: The Princeton Dictionary of Buddhism 2014: trisāhasramahāsāhasralokadhātu [6] rnam par srub byed kyi rlung [7] kun tu khyab byed kyi rlung [8] rtsub 'gyur gyi rlung yam [9] rnam par sdud byed kyi rlung [10] smin byed me'i rlung [11] 'byed byed rlung gi rlung [12] Yojana – An ancient Indic measurement of distance said to be the distance that a pair of yoked oxen can travel in a single day. There are various modern measurements estimating this distance ranging from four to ten miles. For more information see: The Princeton Dictionary of Buddhism 2014: yojana. [13] zhi ba gsal dag [14] 'byed sdud kyi rlung NOTES BIBLIOGRAPHY 'Bri gung chos kyi blo gros. 1998. Phyi snod sa gzhi ri bcas chags tshul . In Gnas yig phyogs bsgrigs, pp. 136–139. Khreng tu'u: Si khron mi rigs dpe skrun khang. BDRC W20820 COLOPHON None The Formation of the Outer Container Abstract The Formation of the Outer Container is a description of the formation of the universe according to Buddhist cosmogony. ​ English | བོད་ཡིག BDRC LINK W20820 DOWNLOAD TRANSLATION VIEW TRANSLATION AUTHOR Drigung Konchok Tendzin Chokyi Lodro TRADITION Kagyu INCARNATION LINE TBC HISTORICAL PERIOD TBC TEACHERS TBC TRANSLATOR Tib Shelf INSTITUTIONS TBC The Formation of the Outer Container TIB SHELF SUBMIT A TRANSLATION SUBSCRIBE ALL PUBLICATIONS BIOGRAPHICAL GOVERNMENTAL MISCELLANEOUS CONTEMPORARY INSTITUTIONAL BUDDHIST

RETURN TO ALL PUBLICATIONS གོང་མས་ལུང་བསྟན་སྤྲུལ་པ་ང་། ། ང་ནི་ཀུན་གྱི་སྐྱབས་སུ་བཟང་། ། འཆད་པའི་ངག་གི་དབང་ཕྱུག་ང་། ། ང་ནི་ལེགས་བཤད་འབྱུང་ཁུངས་བཙུན། ། ​ Forefathers’ foretold emanation is I— I am the magnificent refuge of all beings. The sovereign speech of exposition is I— I am the respected source of eloquent discourse. བདུད་དཔུང་འཇོམས་པའི་དཔའ་བོ་ང་། ། ང་ནི་འབྲུག་པར་བརྫུས་རྣམས་བཅོམ། ། རྩོད་པའི་མཐུ་སྟོབས་བདག་པོ་ང་། ། ང་ནི་ལྟ་ལོག་མཁན་སུན་འབྱིན། ། ​ The hero who conquers demon hordes is I— I am the destroyer of the Drukpa’s imposters. The powerful master of debate is I— I am the repudiator of those with wrong views. མཐའ་བྲལ་ལྟ་བའི་བདག་པོ་ང་། ། ང་མདུན་མི་འདར་རྒོལ་བ་སུ། ། རྩོམ་པའི་དབྱངས་ཅན་གྲུབ་པ་ང་། ། ང་ནི་རིག་གནས་ཀུན་ལ་མཁས། ། ​ The lord of the unlimited view is I— I am the one before whom all challengers tremble. Sarasvati’s accomplished wordsmith is I— I am the learned scholar in all fields of knowledge. ​ དཔལ་ལྡན་འབྲུག་པའི་བསྟན་འཛིན་ང་། ། ང་ནུས་བཟློག་པའི་མཐུ་ཆེན་སུ། ། ལུགས་གཉིས་འཁོར་ལོས་བསྒྱུར་བ་ང་། ། ང་ནི་འདྲ་མིན་སྤྲུལ་བའི་གཤེད། ། ​ The Glorious Druk’s doctrine holder is I— I am almighty, no sorcerer can defeat me. The dual system’s[1 ] Wheel-wielding Monarch[2 ] is I— I am the enemy of diverse apparitions. ​ ​ ཕྱག་དམ་འདི་གཞུང་གི་བཀའ་རྒྱ་གལ་ཆེན་རིགས་དང་། གཞུང་གི་ཁྲ་དེབ་ཁག་ལ་ངེས་པར་དུ་ཕྱག་དམ་འདི་ཐེབས་ཡོད་ན་ཀུན་གྱིས་བརྩི་མཐོང་ཆེན་པོ་བྱ་དགོས་པ་སྔར་སྲོལ་གལ་གནད་ཅན་ཞིག་ཡིན། ཞབས་དྲུང་རིན་པོ་ཆེ་རང་གིས་ཕྱོགས་ལས་རྣམ་པར་རྒྱལ་བའི་རྟགས་མཚན་དུ་ཕྱག་དམ་ང་བཅུ་དྲུག་མ་འདི་མཛད་པ་ནས་བཟུང་སྟེ་འབྲུག་གཞུང་གི་མངའ་འབངས་ཆབ་སྲིད་ཡོངས་རྫོགས་ལ་ཕྱག་དམ་དེས་དབང་བསྒྱུར་ཆོག་པ་ཡིན། དེ་བཞིན་ད་ལྟ་ཡང་འབྲུག་གཞུང་གི་ (དཔལ་ལྡན་འབྲུག་པ་ཕྱོགས་ལས་རྣམ་རྒྱལ) གཞུང་རྟགས་སུ་བཀོད་པ་འདི་ཡང་། ཞབས་དྲུང་རིན་པོ་ཆེས་ང་བཅུ་དྲུག་མའི་དོན་བསྡུས་ཏེ་གཞུང་རྟགས་སུ་བཀོད་པ་ཡིན། དཔེར་ན། རྒྱ་གར་གཞུང་རྟགས་སེངྒེ་མགོ་ལྔ་པ་ཅན་ལ་རྩིས་མཐོང་བྱ་དགོས་པ་ཆོས་རྒྱལ་ཨ་ཤོ་ཀའི་མཛད་རྗེས་མཚོན་པ་དང་འདྲ་བ་ཡིན། ​ If this seal is visibly stamped onto the official documents of the government and important government orders, everyone will hold them in high regard, because this tradition is of essential importance. Zhabdrung Rinpoche (1594–1651)[3 ] composed this seal, "Sixteen Self-Assertions," as a symbol of the Complete Victor in all Regards.[4 ] Since then, this seal was permitted to exercise power over all citizens and political territory of the Bhutanese government. Accordingly, even today, the name of the Bhutanese government, “The Glorious Drukpa: The Victor in All Regards,”[5 ] is also established as an administrative symbol since it is the condensed meaning of Zhabdrung Rinpoche’s "Sixteen Self-Assertions." Take for example the governmental symbol of India, the five-headed lion. The reason it is held in high regard is that it is the representation of the achievements of the Dharma King, Ashoka. This seal is comparable to that symbol. ​ [1] This is referring to the dual system of politics and religion. [2] A Wheel-wielding Monarch (cakravartin) is the de facto ruler of the entire universe, bring all under their control single-handedly. They tend to govern the world system in accordance with the spiritual and or universal law, the dharma. For more information, please refer to The Princeton Dictionary of Buddhism. [3] zhabs drung 01 ngag dbang rnam rgyal, BDRC P509 [4] phyogs las rnam par rgyal ba [5] dpal ldan 'brug pa phyogs las rnam rgyal Photo Credit: Kidekhar College of Buddhist Higher Learning ​ Published: May 2021 NOTES BIBLIOGRAPHY Slob dpon gnag mdog. 1986. Nga bcu drug ma . In 'Brug dkar-po : 'brug rgyal-khab kyi chos-srid gnas-stangs, pp 94–95. Thurpaling Monastery Bumthang: Lopon Nado. COLOPHON None ང་བཅུ་དྲུག་མ། Sixteen Self-Assertions ​ Abstract 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. It is purported that Zhabdrung accomplished this triumph through his tantric powers of ritual sorcery. 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. SOURCE DOWNLOAD TRANSLATION VIEW TRANSLATION AUTHORS Drukpa Zhabdrung, Ngawang Namgyel & Lopon Nadok TRADITION Drukpa Kagyu INCARNATION LINE Zhabdrung Sungtrul HISTORICAL PERIOD 16th Century 17th Century TEACHERS Tenpai Nyima Lhawang Lodro ​ TRANSLATOR Tib Shelf INSTITUTIONS Ralung Monastery STUDENTS The First Druk Je Khenpo Pekar Jungne The Second Druk Je Khenpo, Sonam Wozer The Third Druk Je Khenpo, Pekar Lhundrub The Fourth Druk Je Khenpo, Damcho Pekar The Fifth Druk Je Khenpo, Zopa Trinle Ngawang Samten Zopa Pekar ​ ང་བཅུ་དྲུག་མ། Sixteen Self-Assertions 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

Essential Advice in Three Sets of Three As potent as it is pithy, this short text outlines three sets of qualities required respectively by sages, bodhisattvas, and practitioners of the Mantrayāna. There is obvious overlap in the advice contained at each level, particularly ascending from the initial to the final qualities, which mirrors the central training of the three Buddhist vehicles essential to the Tibetan tradition. Butön Rinchen Drub Advice A Lineage Prayer for the Natural Liberation of Grasping This lineage prayer for Do Khyentsé's treasure cycle of the Natural Liberation of Grasping (Dzinpa Rangdröl) is found in a liturgical compilation arranged by Gelwang Nyima. The prayer comprises verses from the supplication prayer and Tröma practice as located in the revealed treasure texts as well as a short transmission lineage. Do Khyentsé Yeshé Dorjé Lineage Prayer The Hook Which Invokes Blessings: A Supplication to the Life and Liberation of Knowledge-Holder Jalü Dorjé This concise biographical prayer of Do Khyentsé Yeshé Dorjé was written by the master himself at the request of a king, most likely Namkha Lhündrup of Trokyab. Do Khyentsé Yeshé Dorjé Biographical The Truthful Words of a Sage 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. Do Khyentsé Yeshé Dorjé Asprational Prayer The Guidebook to the Hidden Land of Pemokö The Guidebook to the Hidden Land of Pemokö is a revealed treasure text included in Jatsön Nyinpo’s Embodiment of the Precious Ones, the Könchok Chidü. It is a prediction text about the future degenerate times and purportedly the first guidebook to the hidden land of Pemokö. Jatsön Nyingpo Guidebook The Vajra Verses: A Prayer of the Fierce Inner Heat This supplication, filled with instruction for the completion stage practice of fierce inner heat, was written by Jigmé Lingpa in his renowned work of The Heart Essence of the Great Expanse, or Longchen Nyingtik. It is traditionally sung after the lineage supplication and before the fierce inner heat practice. Jigmé Lingpa Prayer 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 Geluk figures for having taken a personal interest in the figure of Gesar of Ling, eponymous hero of the Tibetan epic. The text translated here narrates his ‘pure vision’ of Gesar, which took place near his monastic seat at Lelung, in Olga, in 1729. Please see the full abstract in the note section of the translation. Lelung Shepé Dorjé Pure Vision The Magical Lasso – A Prayer of Aspiration to Accomplish Khecara This aspirational prayer 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. Lelung Zhepé Dorjé Aspirational Prayer A Song on the Merits of Kyangpen Namkhé Dzong 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 Namkhé 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. Milarepa Song In Praise of the Goddess Sarasvatī One of the most famous poems in Tibetan history in which Tsongkhapa calls out and praises the goddess Sarasvatī. This poem is not only chanted in monastic halls but also sung by performing artists and taught in literature classes. ​ Tsongkhapa Lobsang Drakpa Praises ALL PUBLICATIONS BIOGRAPHICAL GOVERNMENTAL MISCELLANEOUS CONTEMPORARY INSTITUTIONAL BUDDHIST

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

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 CONCISE BIOGRAPHY OF DO KHYENTSÉ YESHÉ DORJÉ ​ ​ ​ * If you would like to contribute to this text by translating this section, please send us an email with your qualifications to shelves@tibshelf.org ​ ​ ​ ​ ​ ​ ​ CONCISE BIOGRAPHY OF ḌĀKKI LOSAL WANGMO ​ Lady Ḍākki Losal Wangmo was born in the Water Dog Year in the thirteenth calendrical cycle, 1802. Marvelous signs occurred at the time of her birth, such as the resounding sound of the ten syllables [of Tārā] and the amazing sight of green light filling the entire house and emitting outside. ​ Losal Wangmo relied upon several lamas, including Dodrubchen [Jigme Öser], and she had many visions of the Three Root deities, such as Guru Rinpoche. As her mind was equal to the mind of the Drubwang [Do Khyentsé Yeshé Dorjé], she established countless fortunate disciples into the [path] of maturation and liberation. ​ In the end, she passed away at the age of sixty in the Iron Bird Year of the fourteenth calendrical cycle, 1861, accompanied by fantastic signs, such as a rain of flowers, a rainbow-tent enclosure, and the resounding of music. At the time of her death, her body shrank to about the size of a cubit. ​ CONCISE BIOGRAPHY OF THE NOBLE SON SHERAB MEBAR ​ CONCISE BIOGRAPHY OF GYALSÉ RALTRI ​ * If you would like to contribute to this text by translating this section, please send us an email with your qualifications to shelves@tibshelf.org ​ CONCISE BIOGRAPHY OF DO DRIMÉ DRAKPÉ ÖSER ​ * If you would like to contribute to this text by translating this section, please send us an email with your qualifications to shelves@tibshelf.org ​ CONCISE BIOGRAPHY OF TÜLKU RANGJUNG ​ CONCISE BIOGRAPHY OF DO RINPOCHÉ ​ * If you would like to contribute to this text by translating this section, please send us an email with your qualifications to shelves@tibshelf.org BRIEF BIOGRAPHY OF THE REVEREND DO DASAL WANGMO [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. ​ Photo Credit: BDRC W1KG987 NOTES BIBLIOGRAPHY Thub bstan kong chen rdo rje, editor. 2008. “mDo mkhyen btse'i brgyad pa dang bcas pa'i mdzad rnam bsdus pa dad ldan mgu ba'i lam ston.” In dPe rgyun dkon pa'i bla ma 'ga'i rnam thar dang gnas ri ngo sprod mdor bsdus gser gyi me long , 60–88. 6. [S.l.]: [S.n.], 2008. BDRC W1KG14784_71D887 COLOPHON TBC Abridged Biographies: The Lineage of the Do Family Abstract Lorem ipsum dolor sit amet, consectetur adipiscing elit. Nunc id tellus urna. Duis vulputate arcu felis, sed suscipit orci laoreet vel. Nullam id lacus dictum tortor mollis eleifend id ac augue. Mauris varius, turpis a consectetur ​ ​ 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

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 Khyungtrül Pema Trinlé Gyatso,[1 ] commonly known as Khyungtrül Rinpoché, was born nearby the shaded side of the [Kyangtang Khampa] Mountain[2 ] in the Evaṃ Valley of Drongpa Méshung,[3 ] Nangchen, Kham in 1886, the Fire Dog Year of the fifteenth sexagenary cycle. His father was named Mipam Tsöndrü of the Jo [clan] and his mother Adroza Deden Tso.[4 ] His father was a direct disciple of Drubchen Ngawang Tsoknyi[5 ] the mantra holder, who attained accomplishment through the practice of Palden Lhamo Düsölma .[6 ] Shortly after his birth, Khyungtrül met the Fifteenth Karmapa, Khakyab Dorjé,[7 ] who performed the hair-cutting ceremony. Furthermore, he accepted the Three Jewels, received the vows of a lay disciple,[8 ] and was given the name Karma Gyatso. The Karmapa described how the child was a reincarnation of a great being and made a prediction that the boy was undoubtedly going to be a person who would benefit sentient beings and teachings in the times yet to come. ​ At the age of five, his parents took him on a pilgrimage to meet lamas in eastern Kham. In Degé he met and received teachings from Jamyang Khyentsé Wangpo,[9 ] who was at that time performing his last religious activity at Dzongsar Monastery[10 ] before passing into peace. He also received many important teachings, such as empowerments, transmissions, and instructions, from Jamgön Kongtrül Rinpoché at Palpung Monastery[11 ] in Degé. ​ After a successful pilgrimage to all the monasteries and sacred sites in the Degé, Kham, Khyungtrül returned home with his parents. His father took responsibility of his own father’s monastery, Druk Heru Monastery,[12 ] [which comes under the management of Trülshik Monastery,[13 ] the main Drukpa Kagyü seat in Nangchen]. Later, due to his realization in the practice of Palden Lhamo Düsölma , his father was appointed as the lama of the protector’s temple at Trülshik Monastery. Khyungtrül spent the next couple of years at Trülshik Monastery with his parents. ​ During his time at Trülshik Monastery, even though he was very young, there were several marvelous signs that occurred, such as possessing a symbolically scripted inventory of treasures, indiscriminately extracting a variety of treasure-like substances, and receiving prophecies of the ḍākinīs. However, his father kept them secret and forbade revealing them [to the public], stating that they were insignificant. [Unfortunately], his father passed away when he was just seventeen years old, and he performed the funeral rites in a proper manner. ​ Until he was nineteen, Khyungtrül spent most of his time at his personal Heru Monastery in addition to Trülshik Monastery where he received empowerments and instructions from Satrül Rigzin Chögyal[14 ] and other Drukpa Kagyü masters. He diligently trained in the rituals of his tradition, the Drukpa Kagyü. ​ At the age of nineteen, Khyungtrül once again went back to Degé, Kham where he entered Dzogchen Monastery.[15 ] There he took full ordination from the Fifth Dzogtrül Tubten Chökyi Dorjé[16 ] and received the name Tubten Chöpal Gyatso. From Gyalsé Jampa Tayé, Tubten Chökyi Nangwa,[17 ] and others, he received oral transmission of the Kangyur (Translated Words of the Buddha) and such teachings as the Bodhicaryāvatāra (A Guide to the Bodhisattva’s Way of Life ) and Künzang Lamé Shalung (The Words of My Perfect Teacher ), achieving a great understanding of the Mahāyāna. ​ He later went to Palpung Monastery, where under the care and tutelage of Khenchen Tashi Öser[18 ] the lord of the extraordinary family, he received bodhisattva vows in accordance with the tradition of Śāntideva the heir of the victors and was named Jamyang Lodrö Gyatso. With Lord Khenchen Tashi Öser, he studied all the sūtra and tantra teachings and received empowerments and instructions. Khenchen identified him outwardly as an embodiment of Gyalwang Dechen Dorjé, inwardly as an embodiment of Taksham Nüden Dorjé, and secretly as an embodiment of Longchen Rabjam.[19 ] ​ Khyungrül also received and studied the sūtras and tantras along with the fields of knowledge from Katok Khen Tubten Gyaltsen, Jamgön Mipam Namgyal Gyatso, Khenpo Shenga, Nesar Karma Tashi Chöphel (one of the three chief disciples of Jamgön Kongtrül), Gyarong Tokden, Choktrül Pema Dechen Sangpo, Jamyang Tashi Rinchen, Katok Situ Chökyi Gyatso, Chokling Tersé Tsewang Norbu,[20 ] and many other non-sectarian masters. ​ Though this Lord was not said to be an emanation of any particular lama, he was called Khyungtrül because there was nobody who could rival his innate wisdom when he was studying and contemplating. Since everyone was discussing that he was an emanation of an excellent, superior being, he was considered an emanation. In those days the political relationship between Degé and Nangchen was not so friendly. So, for the safety of Khyungtrül, when anyone asked Khenchen about where the emanation was from, he would answer, “The emanation’s place of origin is Khyungpo.”[21 ] As a result, being called Khyungtrül in addition to his real name, Pema Trinlé Gyatso, he became widely known as Khyungtrül Pema Trinlé Gyatso. ​ At the age of twenty-five, he began the traditional three-year retreat at the Samten Chöling retreat center of Palpung Tubten Chökhorling Monastery,[22 ] during which Karma Tashi Öser the extraordinary lord of the family[23 ] and Karma Tonglam[24 ] [shared the role of retreat master]. Khyungtrül completely mastered Mahāmudrā, the six yogas of Nāropa, and all other essential Kagyü practices during the retreat. His spiritual practices were so impressive that he was, for a short while, appointed master of the retreat center in accordance with the lama’s command.[25 ] ​ [When he turned thirty-three],[26 ] he led the life of a renunciant, abandoning everything and practicing meditation at various secluded places, such as Tashi Palri,[27 ] Pema Shelphuk,[28 ] and Karmo Taktsang[29 ] and eventually left for his homeland. On the way back home, he visited Netan Chokling Monastery Gyurmé Ling, met the Second Cholking, Pema Gyurmé Tekchok Tenpel,[30 ] and received many teachings, such as the Chokling treasure teachings, empowerments, transmissions, and instructions from him. He subsequently visited Kham Riwo Monastery, Dilyak Monastery, and Jang Tana Monastery[31 ] where he received a grand welcome and gave instructional teachings and maturing empowerments. ​ After returning to his homeland, Khyungtrül stayed at Druk Vaṃlung Monastery[32 ] for a while and turned the wheel of the teachings for his karmically fortunate followers. Since he was a treasure revealer and particularly an accomplished practitioner of the profound secret mantra, there were requisites for him, such as relying on the mudrā of another’s body, so he took Tanaza Rigzin Drölma[33 ] as a consort. However, some ordinary people [from his homeland] objected and disapproved of his taking a consort and criticized him explicitly and implicitly. As a result, Khyungtrül Rinpoché decided to leave his homeland for a period to embark on a pilgrimage to U-Tsang with his secret consort Tanaza Rigzin Drölma. ​ He remained in U-Tsang for many years, visiting various sacred sites, practicing meditation at sacred places of Guru [Rinpoché], such as Samyé Chimpu,[34 ] and composing many treatises and songs of realization. He conducted many religious activities while in Lhasa, including giving the empowerment and transmission of the Rinchen Terdzö (The Treasury of Precious Revealed Scriptures).[35 ] ​ Then he returned to his homeland, and at his Druk Heru Monastery, he expanded the assembly hall and other areas and rebuilt temples and shrines. Thereafter, it received the name Heru Ngedön Sangngak Chökhorling. He also built his residence named Changlochen[36 ] and the Secret Mantra Palace meditation hall and stayed there regularly. ​ There the teachings of scholars and adepts pervaded in all directions, and he constantly turned the wheel of the teachings to unfathomable assemblies of disciples and emanations—chiefly the lamas and emanations of the non-sectarian movement. Sometimes he traveled to other regions to give empowerments and teachings. He conferred the empowerment and transmission of the Rinchen Terdzö at Netan Monastery in Chimé and Shakchö Monastery in Khyungpo,[37 ] the empowerment and transmission of the Damngak Dzö (The Treasury of Precious Instructions) at Tsangsar Monastery,[38 ] and the empowerment of the Kagyü Ngakdzö (The Treasury of Kagyü Mantras) at Rago Tsokha Monastery.[39 ] There were many other empowerments, transmissions, instructions that he gave at Sertsa Tashi Ling Monastery [of the Bön tradition] and Tsangsar Lakhyab Monastery.[40 ] He also stayed at Jang Tana Monastery, the monastic seat of Drogön Yelpa for a long time, properly supporting the Yelpa teachings. ​ In short, he was a lama of the non-sectarian movement of the philosophies of the Sakya, Geluk, Kagyü, Nyingma, and Yungdrung Bön; all revered him as a boundless superior being. Accordingly, having accomplished the benefit of self and others, Khyungtrül Pema Trinlé Gyatso passed away at the age of sixty-three on the eighteenth day of the Month of Miracles (the first month) of Earth Bird Year, 1948, at Tana Monastery. It was exactly on that day when Drogön Sangyé Yelpa passed away.[41 ] When Khyungtrül passed away, there were many astonishing signs, which once again established the disciples into a place of faith. ​ His main disciples were his son Pema Gyurmé, Kongtrül Lodrö Rabpel, Tsangsar Lodrö Rinchen [of the Barom Kagyü], Tana Penpa Tülku, Tana Drubgyü Tülku, Suru Jokhyab, etc.[42 ] There were many other disciples with whom he had a spiritual connection, such as [the Eighth] Adeu Rinpoché Drubrik Khyuchok, the [Ninth] Benchen Sangyé Nyenpa, Dilyak Dabsang, Japa Sangyé Tenzin, the [Eleventh] Situ Pema Wangchuk Gyalpo,[43 ] the Second Chokling, and many others. He had such a great assembly of students that there were almost none of the great lamas of his time who did not have a lama-disciple relationship with him. ​ Among the chief disciples: his son Pema Gyurmé was the main lineage holder of both his family lineage and teachings. He was a sovereign of loving-kindness and compassion, a vegetarian, a realized yogin intent upon the profound meaning, a holder of the fields of knowledge, a holder of his father’s lineage of Karma Garsar calligraphy, a disseminator of his father’s empowerments, transmissions, and instructions, and a preserver of his father’s collected works. For this, I wish to express much gratitude to him. ​ Khyungtrül Pema Trinlé Gyatso’s teachings, which are contained in about four volumes, are: ​ Secret Embodiment of the Three Kāyas: Accomplishing the Enlightened Mind of the Guru , a large volume of mind treasure teachings, The Ocean of the Dohās of the Early Translation Nyingma School , The Ocean of Drukpa Dohā, The Excellent Vase of Nectar from The Grand Ritual of Severance ,[44 ] instructional manuals on the creation and completion stages, songs of spiritual experience, and many other texts. [1] khyung sprul pad+ma phrin las rgya mtsho [2] Khyungtrül’s memoir (rang rnam) mentions e waM lung pa'i d+hU ti'i sbubs/ ri bo me ltar 'bar ba'i zhol as his birthplace. Through personal communication, a resident of Meshung said the name of ri bo me ltar 'bar ba is Kyangtang Khampa (rkyang thang kham pa). [3] Drongpa Méshung ('brong pa rme gzhung) was formally known as Sengshung (seng gzhung), the valley looking like a resting lion, located in Nangchen. [4] 'byo mi pham brtson 'grus and a gro bza' bde ldan mtsho [5] Drubchen Ngawang Tsoknyi (grub chen ngag dbang tshogs gnyis, 1828–1888) was a highly realized mantra holder Drukpa Kagyü master born at Sengé Dzong, Kham in 1828. His father was Ugyen Gönpo and mother was Drongza Lhamo Dröl. He passed away in 1888. [6] dpal ldan lha mo dus gsol ma [7] kar ma pa 15 mkha' khyab rdo rje, 1870?–1921?, BDRC P563 [8] The vows of the lay disciple (dge bsnen gyi sdom pa, upāsakasaṃvara) consists of the five precepts (bslab pa lnga, pañcasīla): 1. Not to kill, 2. Not to steal, 3. Not to engage in sexual misconduct, 4. Not to lie, and 5. Not to use intoxicants. [9] 'jam dbyangs mkhyen btse dbang po, 1820–1892, BDRC P258 [10] rdzong sar dgon, BDRC G213 [11] 'jam mgon kong sprul blo gros mtha' yas, 1813–1899, BDRC P264 and dpal spungs, BDRC G36 , seat of Situ Pema Wangchuk Gyalpo and Jamgön Kongtrül [12] Druk Heru Monastery ('brug heru dgon) was initially founded by Gyalwang Dechen Dorjé. [13] Trülshik Monastery ('khrul zhig dgon) is the seat of Satrül Rigzin Chögyal located in Nangchen Sharda. [14] Satrül Rigzin Chögyal (sa sprul rig 'dzin chos rgyas) was the sixth reincarnation of Satrül, born in fifteenth sexagenary cycle. His father was prince to Nangchen King, and his mother was daughter to the Drongpa chieftain. [15] rdzog chen dgon pa, BDRC G16 [16] rdzogs chen grub dbang 05 thub bstan chos kyi rdo rje, 1872–1935, BDRC P701 [17] rgyal sras byams pa mtha' yas and thub bstan chos kyi snang ba [18] mkhan chen bkra shis 'od zer, 1836–1910, BDRC P1373 [19] It is said that Gyalwang Dechen Dorjé (rgyal dbang bde chen rdo rje) built a hundred and eight Guru temples, including Heru Monastery and Vamlung monastery. stag sham nus ldan rdo rje, b. 1655, BDRC P663 and klong chen rab 'byams, 1308–1364, BDRC P1583 [20] kaH thog mkhan thub bstan rgyal mtshan 'od zer, b. 1862, BDRC P6048 ; 'jam mgon mi pham rnam rgyal rgya mtsho, 1846–1921, BDRC P252 ; mkhan po gzhan dga', 1871–1927, BDRC P699 ; gnas sar bkar ma bkra shis chos 'phel, BDRC P6173 (one of the three chief disciples of Jamgön Kongtrül); rgya rong rtogs ldan; mu ra sprul sku 03 pad+ma bde chen bzang po, BDRC P8693 ; 'jam dbyang bkra shis rin chen; kaH thog si tu 03 chos kyi gya mtsho, 1880–1923/1925, BDRC P706 ; mchog gling gter sras tshe dbang nor bu, BDRC P2713 , the second son of Chokgyur Dechen Lingpa [21] khyung po, a place in Kham [22] dpal spungs thub bstan chos 'khor gling gi sgrub sde bsams gtam chos gling [23] karma bkra shis 'od zer [24] karma mthong lam [25] According to the oral account, he was appointed retreat master for the next three-year retreat program. [26] According to the oral record, at the age thirty-three he left the Palpung Monastery for his homeland. [27] bkra shis dpal ri, a sacred site in Kham [28] pad+ma shel phug, BDRC G3624 [29] dkar mo stag tshang, BDRC G3625 [30] gnas brtan mchog gling 02 pad+ma 'gyur med theg mchog bstan 'phel, 1873/1874–1927, BDRC P1AG97 [31] byang rta rna dgon pa, BDRC G2628 [32] Druk Vaṃlung Monastery ('brug vaM lung dgon) was initially founded by Gyalwang Dechen Dorjé in the twelfth sexagenary cycle, located in Drongpa Méshung [33] rta rna bza' rig 'dzin sgrol ma [34] bsam yas mchim phu, BDRC G3528 [35] rin chen gter mdzod [36] lcang lo can [37] Netan Monastery (gnas brtan dgon, BDRC G1AG98 ), the seat of Chokgyur Lingpa, is located in Chimé, southwest of Nangchen. Shakchö Monastery (khyung po zhag gcod dgon), is a Karma Kagyu monastery, founded by Shagchö Tashi Palzang in 1533 in Khyungpo. [38] gdam ngag mdzod; Tsangsar Monastery (tshangs sar dgon) is a Barom Kagyü Monastery, the seat of Tsangsar Lodrö Rinchen. [39] bka' brgyud sngags mdzod and ra mgo mtsho kha dgon [40] gser rtsa bkra shis gling (a Bön Monastery in Sertsa) and tsangs sar bla khyabs [41] Drogön Sangyé Yelpa ('gro mgon sangs rgyas yal pa) is the founder of Yalpa Kagyu School. [42] pad+ma 'gyur med 1929–1999; kong sprul blo grus rab 'phel, 1901–1958, BDRC P1PD108567 ; tshangs sar blo gros rin chen; rta rna spen pa sprul ku; rta rna sgrub rgyud sprul sku; gzu ru jo skyabs [43] a lde'u grub rigs khyu mchog, 1930–2007, BDRC P6757 ; ban chen sangs rgyas gnyen pa 09 karma bshad sgrub btsan pa'i nyi ma 1897–1962, BDRC P934 ; dil yag zla bzang; ja pa sangs rgyas bstan 'dzin 1919­–2001; ta'i si tu 11 pad+ma dbang mchog rgyal po, 1886–1952, BDRC P925 [44] Some of his teachings include: gu ru'i thugs sgrub sku gsum gsang ba 'dus pa, snga 'gyur snying ma'i mgur mtsho, 'brug pa'i mgur mtsho, and gcod kyi tshogs las bdud rtsi bum bzang. ​ Photo Credit: Heru Monastery contributed by the translator ​ Published: July, 2021 NOTES BIBLIOGRAPHY Mkhan o rgyan rnam rgyal. 2021. Khyung sprul pad+ma phrin las rgya mtsho'i rnam thar . London: Tib Shelf W003 COLOPHON Composed by Khen Orgyen Namgyal Hidden Sacred Land of Pemakö Abstract Lorem ipsum dolor sit amet, consectetur adipiscing elit. Morbi velit elit, posuere sed volutpat vitae, faucibus vitae erat. Interdum et malesuada fames ac ante ipsum primis in faucibus. Quisque sagittis sollicitudin feugiat. Fusce scelerisque condimentum tellus ut rhoncus. Aliquam eget orci dolor. Duis sit amet nisl congue, ullamcorper leo a, elementum ligula. Vestibulum mollis nunc risus, eget lobortis ante tempus a. Nam ex nisi, semper vitae velit in, convallis aliquam enim. Donec iaculis, sapien vel interdum dignissim, velit ante elementum ante, fermentum finibus lacus lacus id leo. Integer at aliquam mi. Nullam non vehicula sem, vel tempor enim. Donec tristique odio ac est sagittis facilisis. Mauris tristique quis elit a fermentum. BDRC LINK W1KG6188 DOWNLOAD TRANSLATION VIEW TRANSLATION AUTHOR Düdjom Lingpa TRADITION Nyingma INCARNATION LINE Nüden Dorje Khyechung Lotsāwa HISTORICAL PERIOD 19th Century 20th Century TEACHERS The Third Detri, Jamyang Tubten Nyima TRANSLATOR Barbara Hazelton INSTITUTIONS Dartsang Kelsang Monastery STUDENTS Pema Drodül Sangngak Lingpa Eta Rādza Sherab Öser Tsewang Rigdzin The Third Katok Situ, Chökyi Gyatso Pema Lungtok Gyatso The Biography of Khyungtrül Pema Trinlé Gyatso TIB SHELF SUBMIT A TRANSLATION SUBSCRIBE ALL PUBLICATIONS BIOGRAPHICAL GOVERNMENTAL MISCELLANEOUS CONTEMPORARY INSTITUTIONAL BUDDHIST

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