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 Dentik Monastery is located about thirty miles east of Bayan[1 ] [County Seat] and is under the jurisdiction of Sershung[2 ] Township of Bayan County in Domé. Dentik Monastery is situated on the northern side of the Ma River[3 ] and lies in the middle of the majestic and precipitous Ama Drakmoché Mountain.[4 ] This monastery is one of the oldest in Tibet, having been constructed in the latter part of the ninth century. Dentik’s monasterial estate encompassed the three villages of Ché, Pa, and Kha[5 ] as well as the twelve villages of Upper and Lower Kho Yar.[6 ] When King Langdarma[7 ] suppressed Buddhism in the ninth century, Tibet’s famous Three Great Scholars[8 ] came and stayed at the greatly glorious Chuwori Meditation Center,[9 ] where they engaged in study and meditation. At that time, the Three Great Scholars: Mar Śākyamuni, Yo Gejung, and Tsang Rabsal,[10 ] aware of the suppression of Buddhism [in Central Tibet], brought the Vinaya Scriptures with them to Dentik Shelgyi Yang Monastery[11 ] on the back of a mule and resided there for a long time. Today, the meditation building of these three excellent ones is known as Gomchen (Main Meditation Hall). ​ Then due to the merit acquired through Buddhist practice in former lives and karmic imprints, a child called Müsu Salwar from Gyazhu Village[12 ] turned up at Dentik one day. He developed a strong faith in Buddhism and then asked to take vows. So, Tsang Rabsal acted as abbot and Yo Gejung presided as master to administer monastic vows to the young boy. He was given the ordination name Gewa Rabsal,[13 ] taken from the names of the abbot and master. Since the boy’s heart was so generous, he became known as Gongpa Rabsal. [Years later] he was given full ordination with the name Lachen Gongpa Rabsal.[14 ] ​ Ten men from Central Tibet,[15 ] including Pakhor Yeshé Yungdrung,[16 ] came to Dentik to pay homage to the Great Lama Gongpa Rabsal. They wore monks’ attire, took full ordination vows, and listened to teachings, such as those on the Vinaya. Then the ten men returned to Central Tibet, beginning the Later Transmission of the dharma. Due to this, it is said that the rekindling of the dharma started in Domé. Today in Main Meditation Hall of Dentik Monastery, there are many statues and images of The Three Great Scholars, Lachen Gongpa Rabsel, and the ten men from Central Tibet. ​ In the sixteenth century when the Third Dalai Lama, Gyalwa Sönam Gyatso,[17 ] was forty-one years old in the Water Sheep Year (1583), he went to Kumbum and Jakyung Monasteries[18 ] on the invitation of the leader of a local tribe called Shingkyong Nang So.[19 ] ​ From there, he went to the power place of Dentik to practice meditation in a cave for some time. While dwelling in this cave, which is now called Drubchen or “The Cave of Spiritual Accomplishments”, he composed a few sections of teachings on The Five Deities of Cakrasaṃvara,[20 ] after a vision of Śrī Cakrasaṃvara. Physical imprints left after his meditation sessions can still be seen today. These imprints, which look like prints left in clay, are in the shape of his hat, the back of his body, and his head. On the cave ceiling, there are many imprints left from poking his finger into the clay above. There is also the hoofprint of Palden Lhamo’s donkey on the rock. ​ In the eighteenth century,[21 ] a great master called Arik Geshé Gyaltsen Öser[22 ] lived in this place and performed many spiritual accomplishments in the retreat hut. In the thirty-first year of Emperor Qianlong’s reign (1776), the main assembly hall called Darjeling was also constructed here under the behest of Tseten Abbot Palden Gyatso and his Secretary Jamyang Drakpa. [In the nineteenth century,] the Thirteenth Dalai Lama Tubten Gyatso[23 ] bestowed great blessings here when he consecrated many religious objects and left handprints on many religious paintings. Over ten of these blessed religious paintings can still be seen today. ​ The famous sites which can be visited today include Rāza Cave,[24 ] where Prince Siddhārtha stayed for twelve years engaging in the arduous intention of a bodhisattva, Amnyé Lügyal Temple, natural manifesting religious images of Maitreya, and naturally manifesting images of the Twenty-One Tārās and the Sixteen Arhats. In addition, Buddha images painted in Dunhuang style, said to date back to the Tibetan Imperial period, can be viewed on the rocks above [Amnyé Lügyal Temple] and the path from the main temple to [Yangtik] at Tepa.[25 ] ​ Approximately seventy monks currently reside at Dentik Monastery. The Fourteenth Incarnation of Tseten Abbot, the Honorable Ngawang Losang Tenpé Gyaltsen,[26 ] and the Seventh Tseten Shabdrung, the Honorable Losang Jampal Norbu,[27 ] both oversee the three main tasks ensuring the proper running of Dentik Monastery: adhering to laws and customs, carrying out seasonal prayer obligations, and following monthly dharma practices. Hence it is a practice center everyone praises in all aspects of its function. [1] Ch. Hualong zhen [2] Ch. Jinyuan xiang [3] Ma chu; Ch. Huanghe [4] a ma brag mo che. This is part of the southern branch of the Tsongla Ringmo Range (Ch. Laji shan). [5] dpyid, pa, kha [6] kho yar stod smad [7] rgyal po glang dar ma, BDRC P2MS13219 [8] mkhas pa mi gsum [9] dpal chen chu bo ri sgom grwa [10] dmar śākya mu ne, BDRC P4643 ; g.yo dge ba'i 'byung gnas, BDRC P4339 ; gtsang rab gsal, BDRC P4642 [11] dan tig shel gyi yang dgon, BDRC G314 [12] mu gzu gsal bar and rgya zhu sde grong (now Xunhua County) [13] dge ba rab gsal [14] bla chen dgongs pa rab gsal, 832?–915?, BDRC P1523 [15] dbus gtsang [16] spa khor/gong ye shes g.yung drung, BDRC P3899 [17] rgyal ba bsod nams rgya mtsho, 1543–1588, BDRC P999 [18] sku 'bum dgon pa, BDRC G160 ; bya khyung dgon pa, BDRC G161 [19] zhing skyong nang so [20] bde mchog lha lnga [21] The original Tibetan states that he arrived in the seventeenth century, however, this individual was born in 1728. [22] a rig dge bshes rgyal mtshan 'od zer, 1728–1803, BDRC P4235 [23] ta la'i bla ma 13 thub bstan rgya mtsho, 1876–1933, BDRC P197 [24] rwa dza/rA dza [25] yang tig; this pa [26] ngag dbang blo bzang bstan pa'i rgyal mtshan [27] tshe tan zhabs drung 07 blo bzang 'jam dpal nor bu ​ ​ Photo Credit: XXXXXXXX ​ Published: October 2021 NOTES BIBLIOGRAPHY XXXXXXXXXXX COLOPHON N/A Dentik Monastery: The Sacred Place where the Ashes of Dharma Rekindled in Domé 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 XXXXXXX DOWNLOAD TRANSLATION VIEW TRANSLATION AUTHOR XXXXXXXXXX TRADITION Geluk FOUNDED 911 REGION Amdo Associated People Mar Śākyamuni Yo Gejung Tsang Rabsal Lachen Gongpa Rabsal Pakhor Yeshé Yungdrung The Third Dalai Lama, Sönam Gyatso Arik Geshé Gyaltsen Öser Tseten Abbot Palden Gyatso Secretary Jamyang Drakpa The Thirteenth Dalai Lama, Tubten Gyatso Ngawang Losang Tenpé Gyaltsen The Seventh Tseten Shabdrung, Losang Jampal Norbu TRANSLATOR Nicole Willock – – INCARNATION LINES N/A Dentik Monastery: The Sacred Place where the Ashes of Dharma Rekindled in Domé 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 Contact ​ 40 Okehampton London NW10 3ER ​ shelves@tibshelf.org +44 (0) 203 983 7265 Follow Us ​ ​ ​ Subscribe ​ Instagram Facebook RETURN TO ALL PUBLICATIONS The birthplace of the glorious and kind Khenchen Pema Tekchok Loden , also known as Dzogchen Khen Lhagyel or Lhagang , was in the Dzogchen Drogri valley. The names of his parents, his birth year, and other details are unknown.[1 ] Both Dzogchen Khenpo Chime Rinpoche (b. 19th c.–d. 20th c.)[2 ] and Khenpo Chonam Rinpoche (20th c.)[3 ] were his nephews, as was a monk called Wangchuk Tsering, who was proficient in the scriptures. When two of his younger nephews were recognized as the emanations of Do Rinpoche, Khenchen Tekchok said: “Whether or not they are emanations, they should become monks. It is customary in our family lineage for there to be proper monastics.” As this indicates, he was certainly born into a family lineage with a naturally good [standing]. There is a reliable account reported by two senior disciples that Jamyang Khyentse Wangpo (1820–1892)[4 ] had a clear indication in a dream while he was staying at Dzogchen Monastery that Pema Tekchok Loden was one of the emanations of the great pandita Vimalamitra, who appears in Tibet once every hundred years. ​ Dokham’s crown ornament of scholars and adepts, Patrul Jigme Chokyi Wangpo (1808–1887),[5 ] had four disciples who were superior to himself.[6 ] Pema Tekchok Loden’s exceptional gurus included one of these, Onpo Tenga, or Orgyen Tendzin Norbu (1841/51–1900?),[7 ] who surpassed his teacher in the [philosophy of] the Middle Way, as well as his direct disciple Dzogchen Khenpo Shenga, or Khenchen Shenpen Chokyi Nangwa (1871–1927).[8 ] The master also had a mutual guru-disciple relationship with the great destroyer of delusion Galen Lama Kunga Pelden (1878–1944).[9 ] He served at the lotus feet of many particularly noble, spiritual mentors including the Fifth Dzogchen Tubten Chokyi Dorje (1872–1935)[10 ] and Jamyang Mipham Chokle Namgyel (1846–1912),[11 ] as well as listening to and contemplating sutras and tantras along with the general fields of knowledge. He thus became a lord of scholars. In particular, he acquired a clear understanding of [Dharmakirti’s] Seven Treatises (Dedun) and the root texts and commentarial literature of the sutras. He became known as an exceptional scholar of valid cognition, authoritative in exposition, debate, and composition. ​ For eight years he served as the abbot of the main Dzogchen Monastery and Shri Simha College. He continued his enlightened activities by primarily explaining and propagating the thirteen great classics of Indian [Mahayana philosophical] scriptures, as well as the sutras, tantras, and fields of knowledge. Thereafter, he devoted the remainder of his life to practice in what is known as the Yamantaka Meditation Cave, a cave near Dzogchen Monastery where the long mantras of Vajrakilaya and Yamantaka as well as the seed syllable of Yamaraja naturally appeared. This is also where the dharma lord Patrul Rinpoche wrote The Words of My Perfect Teacher: An Instructional Manual for the Preliminary Practices of The Heart Essence of the Great Expanse ( Longchen Nyingtik) and conducted a long retreat, imbuing the cave with blessings. ​ Pema Tekchok travelled twice to Dzogchen Monastery when others requested him to do so and it was of some significance for the benefit of the teachings. But besides these two occasions, he never left and stayed exclusively in seclusion in that sacred place. He had a square bed with a blanket, which was perfectly suitable for his cross-legged posture. He strove in meditation and never fully loosened his belt [to sleep]. He owned only a tea kettle, a bag for roasted barley flour, and some baskets, and didn’t accept any common worldly provisions. He devoted himself solely to the conduct through which one renounces all things and is freed from activities. ​ When people gave him offerings on behalf of the dead, he would never accept large donations, only small ones, and even these were used as offerings for such things as celebrating the anniversary of the omniscient master, making feast offerings and so forth; he would not use them to fund his own resources. He didn’t eat meat. During the summer, he would sit naked and offer his blood to the blood-drinking insects of the forest. When there was moonlight at night, he would place his yogic meditation pad upon a boulder and practice the physical yogas; so much so that the boulder even grew smaller as a result. ​ Between sessions, he boundlessly bestowed the nectar of profound instructions on faithful people from all directions, gaining countless disciples, including abbots and tulkus who preserved and held the doctrine of the victors and hermits who had given up life’s concerns and were free from activities. Even Khunu Lama Tendzin Gyaltsen Rinpoche said recently that he was Pema Tekchok’s student and that it was from him that he received the entirety of the Dzogchen Heart Essence’s (Nyingtik) instructional cycles. ​ So exceedingly profound was his mind that the depth of his realization is difficult to comprehend. Still, we can consider what I believe to have been the core of his practice: all the instructions and profound advice from the textual tradition of the Omniscient One [Longchenpa Drime Ozer] and his heir [Jigme Lingpa (1730–1798)],[12 ] the creation stage practices of the three yogas based upon the three roots of The Heart Essence of the Great Expanse, and the completion stage practices of winds according to the aural lineage based upon the primordial wisdom deity (jnanasattva) from The Assembly of Vidyadharas (Rigdzin Dupa ), as well as The Four Works of the Heart Essence (Nyingtik Yabzhi), especially The Guru’s Inner Essence (Lama Yangtik) and The Heart Essence of the Dakini (Khandro Nyingtik), as well as The Unexcelled Primordial Wisdom (Yeshe Lama ), and the Seven Treasuries, especially The Treasury of the Dharmadhatu (Choying Dzo ). In any case, he became a great lord of realization, and at that time he was the source for clearing up misconceptions of [meditative] experiences and realizations for the majority of scholars and adepts in his vicinity including Shechen Kongtrul Rinpoche (1901–1960).[13 ] ​ As a sign that his material body had been liberated into a body of light, he never cast a shadow. As an indication of his accomplishment of the supreme inner heat (tummo), his water offerings never froze even in the bitter cold of winter, and people who came within his vicinity could feel the naturally arising heat within a bowshot of his dwelling. Since his training in discipline was as pure as the inner space of a lotus bulb, the sweet fragrance of discipline also permeated for about a bowshot. These signs were directly apparent. There were also well-known stories about the effectiveness of his blessings, such as how his protection cords could fend off weapons and prevent infant mortality. ​ In brief, he was like a great moon of a Dharma teacher, in whom the qualities of scholarship, standing as a reverend monk, signs of accomplishment, kind deeds, and other sacred qualities were all fully complete. He was a crown ornament among myriad wish-fulfilling scholars and adepts, the primordial Buddha Samantabhadra manifesting in the form of a spiritual master, inseparable from the omniscient Drime Ozer (Longchenpa). Having reached the full extent of his life and practice, he became fully enlightened within the space of peace. [1] More information about the life of Khenchen Pema Tekchok Loden , including his dates and the names of his parents, has become available since this biography was written. For a full biography that incorporates the latest findings see Ryan M Jacobson, "Pema Tekchok Loden," Treasury of Lives. [2] 'chi med ye shes, BDRC P6965 [3] chos nam, BDRC P2JM398 [4] 'jam dbyangs mkhyen brtse'i dbang po, BDRC P258 [5] dpal sprul o rgyan 'jigs med chos kyi dbang po, BDRC P270 [6] In addition, Nyoshul Lungtok Tenpai Nyima (rmyo shul lung rtogs bstan pa'i nyi ma, 1829–1901/2) is said to have surpassed his teacher in view, Gyalrong Tendzin Drakpa (rgyal rong bstan 'dzin grags pa, 1847/8–c.1921) surpassed his teacher in logic and epistemology; Minyak Kunzang Sonam (mi nyag kun bzang bsod nams, 1823–1905) surpassed him in teaching the Bodhicaryāvatāra. [7] o rgyan bstan 'dzin nor bu, BDRC P5055 [8] gzhan phan chos kyi snang ba, BDRC P699 [9] kun dga' dpal ldan, BDRC P6963 [10] rdzogs chen grub dbang 05 bstan chos kyi rdo rje, BDRC P701 [11] mi pham rgya mtsho, BDRC P252 [12] 'jigs med gling pa, BDRC P314 [13] zhe chen kong sprul pad+ma dri med, BDRC P744 ​ Photo Credit: Pema Tsel Paintings & Orgyen Khamdroling Thanks to Adam Pearcey at Lotsawa House for his editing. ​ Published: July 2020 NOTES BIBLIOGRAPHY Thub bstan brtson 'grus. 1985?. Rdzogs chen mkhan lha rgyal lam lha dgongs su grags pa'i mkhan chen pad+ma theg mchog blo ldan dpal bzang po'i rnam thar . In Gsung 'bum/_thub bstan brtson 'grus, vol. 1, pp. 67–72. Bylakuppe: Nyingmapa Monastery. BDRC W10200 ​ _____ . Rdzogs chen mkhan chen a bu lha sgang gi rnam thar . In Mkhan chen thub bstan brtson ‘grus kyi gsung ’bum. 2 volumes. Lhasa: Bod ljongs bod yig dpe rnying dpe skrun khang. Vol. 2: 225–228. COLOPHON None The Biography of Dzogchen Khenchen Abu Lhagang Abstract Khenpo Tsondru's brief biography of his own teacher Pema Tekchok Loden (1879–1955), alias Khenchen Abu Lhagang, tells how he studied under some of the most illustrious masters of his day before serving as abbot for eight years at the famed monastic college of Dzogchen Shri Simha and then retiring to a nearby cave, focusing on meditative practice. BDRC LINK W10200 DOWNLOAD TRANSLATION VIEW TRANSLATION AUTHOR Khenpo Tsondru TRADITION Nyingma INCARNATION LINE - HISTORICAL PERIOD 19th-20th Century TEACHERS The Fourth Sechen Gyeltsab, Pema Namgyel The Third Dodrubchen, Jigme Tenpai Nyima Mipam Gyatso Jamyang Khyentse Wangpo Kham Tsang Drukgyel Orgyen Tendzin Norbu Lungtok Tenpai Nyima Khenchen Pema Vavra Sonam Chophel Zhenpen Chokyi Nangwa Yoten Gyamtso Kunzang Pelden Kunzang Dechen Dorje Purtsa Khenpo Akon The Fifth Dzogchen Drubwang, Tubten Chokyi Dorje The Third Mura Pema Dechen Zangpo TRANSLATOR Tib Shelf INSTITUTIONS Dzogchen Monastery Shri Simha College Dzogchen Yamantaka Cave STUDENTS Kunga Pelden The Third Mura, Pema Dechen Zangpo Chonam Rigdzin Wanggyel Ngawang Norbu Tubten Nyima Gyurme Osel Mewa Khenchn Jampel Khenchen Tsondru Tendzin Chozang Tsewang Rigdzin Pema Kunzang Rangdrol Pema Kelzang Khenchen Konchok Rinchen Tubten Leshe Chokyi Jungne Botrul Dongak Tenpai Nyima The Sixth Dzogchen Drubwang, Jikdrel Jangchub Dorje Drogon Yeshe Dargye The Fourth Mura, Pema Norbu Adzom Drugpa Tubten Pema Trinle Tubten Chokyi Drakpa Jamyang Sherab Gyeltsen The Third Gemang, Garwang Lerab Lingpa Tubten Nyima The Biography of Dzogchen Khenchen Abu Lhagang TIB SHELF SUBMIT A TRANSLATION SUBSCRIBE ALL PUBLICATIONS BIOGRAPHICAL GOVERNMENTAL MISCELLANEOUS CONTEMPORARY INSTITUTIONAL BUDDHIST

Abridged Biographies: The Lineage of the Do Family 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. Do Dasal Wangmo Biography Translated Works A Chronological Timetable: Lives of Do Khyentsé’s Familial Line This concise table features birth and death dates for essential individuals connected with Do Khyentsé Yeshé Dorjé's familial line. Tubten Chödar Timetable Biography of Gyalsé Rigpé Raltri A biography of Rigpé Raltri written by Tubten Chödar. Rigpé Raltri was the younger son of Do Khyentsé Yeshé Dorjé and was recognized as the reincarnation of Jigmé Lingpa's son, Jigmé Nyinché Öser. Tubten Chödar Biography Mentioned In Treasure Revealer & Scholar Do Dasal Wangmo is a descendant of Do Khyentsé Yeshé Dorjé. She is a teacher, treasure revealer, and scholar of the Gésar tradition. Do Dasal Wangmo b. 1928 BDRC P1GS60402 TREASURY OF LIVES LOTSAWA HOUSE PHOTO CREDIT ALL PUBLICATIONS BIOGRAPHICAL GOVERNMENTAL MISCELLANEOUS CONTEMPORARY INSTITUTIONAL BUDDHIST

Waterfall of Youth ‘Waterfall of Youth’, written in 1983, is a free-verse poem written in Tibetan. The form of the poem is that of a waterfall. As you read down the page, you can see the sometimes gentle, sometimes violent flow as the waterfall of youth visually cascades down the page. The cadence of the lines is also reminiscent of the flow of a waterfall or the current of a river. Döndrup Gyal Contemporary ALL PUBLICATIONS BIOGRAPHICAL GOVERNMENTAL MISCELLANEOUS CONTEMPORARY INSTITUTIONAL BUDDHIST

RETURN TO ALL PUBLICATIONS Mangalam ​ Shining with a plethora of virtues and good qualities, Endowed with an uninterrupted stream of magnificent activities, A treasury of attainments that fulfils all wishes and desires, Auspiciously protect me through the supreme refuge, the three precious jewels. Displays of the vajra come in various compassionate expressions: Primordial wisdom and radiant intelligence of knowledge and love, Like an ocean of inexhaustible auspicious glory, Oh, glorious Guru, simultaneously bestow all these upon me! By the blessings and power of Manjughosha, During the waning moon whilst atop a mountain The young prince of Brahma descended the stairway of heaven Relying upon the sky cord—a divine lineage. I will briefly pen the source of Genghis Khan’s lineage. Well then, concerning the subject that I will discuss: The great scholar Lang[1 ] said, “Human ancestry is derived from the gods, and a stream comes from the snowy mountains.” Accordingly, I will arrange a condensed history of the royal lineage of the Divine Ruler and Manifestation of Manjughosha, Genghis Khan (1162–1227). Additionally, I will present those who have a connection with that history. This includes the royal lineage of the Great Ming (1368–1644)[2 ] and the many gurus and spiritual masters born for the benefit of all sentient beings. ​ A long time ago, a young, beautiful, and handsome son of the resplendent gods descended the nine stages of the divine mu cord.[3 ] He came to rest upon a mountain peak adjacent to the Five-peaked Mountain in China (Wu Tai Shan). He was (1) Borta Ching,[4 ] the son of gods of heaven. His son was (2) Tachi Gen, and his son was (3) Tamcha Ga.[5 ] According to the oral tradition of that locale, Tamcha Ga’s son, (4) Chingji Mergen,[6 ] has the same basis of emanation as the great teacher Padmasambhava. Even in these times, it is said that Padmasambhava resides in the southwestern [continent], subduing demons. ​ Chingji Mergen’s son was (5) Laudza Bera Ol, and his son was (6) Sikin Dun.[7 ] Sikin Dun’s son was (7) Semdza Odzi, and his son was (8) Laju.[8 ] His son was (9) Nunmer Gen.[9 ] After his death, when the queen called Alankho, or Lenlun Mo'o Ma[10 ] was widowed. It was at this time that a ray of light descended either from the sky or the sun and moon, striking her. Bliss enveloped her and she was impregnated. Consequently, she gave birth to a son named (10) Boton Char, or Charmer Gen.[11 ] ​ Charmer Gen’s son was (11) Gachi Tei Hou, and his son was (12) Bikhir.[12 ] His son was (13) Manto Don, and his son was (14) Gaitu Gen.[13 ] Gaitu Gen’s son was (15) Bai Shing, and his son was (16) Khora Togshing.[14 ] His son was (17) Dumbi Hai Khen, and his son was (18) Gabu Lagen.[15 ] Gabu Lagen’s son was (19) Barten Badur, and his son (20) Yepur Gaba Dur,[16 ] the twentieth of the royal genealogy. ​ It was at this point that Emperor Genghis Khan[17 ] was born to Yesugei (1134–1171) and his queen Hoelun[18 ] in the Water Horse Year (1162).[19 ] His actual name was Temunjen, also known as (21) Emperor Taitsu Zhin Uhu,[20 ] and he was a great emperor akin to the glorious and meritorious autumn and a manifestation of Manjughosha’s Wheel of Stability. ​ When he turned fifty-seven in the Earth Female Rabbit Year (1219),[21 ] he captured the Chinese Emperor Hu Wang's capital, becoming the emperor of the empire of astrological science and the great eastern land of the world—China. Hence, he brought all territories under [the Emperor of China] and most other areas under his domain. He governed the empire for twenty-three years, passing into the heavens at the age of sixty-six (1227). ​ From that time on, China's (Mongolia) political dominion had spread and flourished more than ever. Therefore, fortified castles were built in the borderlands and in each direction to sustain this power. Subsequently, the tradition of the hereditary princes[22 ] governing these fortified castles was established. ​ The eldest prince, Jochi Khan (1182–1227), was appointed as the king of Tokmok.[ 23 ] The second prince, Chagatai Khan (1183–1241), was given the rank of prince and was appointed as the ruler of the northern lands, principally Tokar,[ 24 ] belonging to the lower northern area of the Five-Peak Mountain, and all the areas to the north-east. He governed the Yerkhen Fortress[ 25 ] and was the actual ancestor of Kalkha Dondrub Wang, the Ju clan, and the six tribes of the Barchung clan, all of which are known in Tibet.[ 26 ] ​ Chagatai Khan had five princes, of which the eldest, Abo La,[ 27 ] succeeded as regent. The second son, I Mama Huli, became the king of Kha Che (Islamic world) and resided at the Red Soil Fort.[ 28 ] The third son, Atira Maha Mari, became the king of India and resided at the Balasha Fort.[29 ] The fourth son, Kongkha Ratolo, became the king of Rom and resided at Domala Fort.[ 30 ] The fifth and youngest son, Temur, became the king of Oru Kho and was said to have resided at Bhuha Fort.[31 ] ​ The aforementioned great Emperor Genghis Khan’s third son, Ogedei Khan (1185–1241), or (22) Emperor Taitsung Ingwen Hu,[ 32 ] ruled the empire for thirteen years. His son, Guyuk Khan (1206–1248), also known as (23) Emperor Tingtsung Stiyan Pinghu,[ 33 ] ruled the empire for six months. The fourth son of Genghis Khan was Tongkha Tolo.[ 34 ] His eldest son ruled the empire under the names of Mongke Khan (1209–1259), Emperor Shiyen Tsunghu Bansuhu, and Monggol Gengya.[ 35 ] ​ All the Tibetan areas, including Utsang, Ngari, and upper and lower Do Kham, were gradually subdued by military forces during the [reign of] Prince Godan Khan (1206–1251),[ 36 ] Guyuk Khan, and Mongke Khan. Mongke Khan’s son, (24) Kublai Khan (1215–1294), widely known to Tibetans and Mongols as Sechen Gengyar,[ 37 ] ruled the kingdom for thirty-five years. Under his rule, the sacred doctrine spread and prospered, making significant contributions in service of the Buddhis teachings. He honoured great beings and gurus from the Sakya, Nyingma, and Kagyu orders, living until the age of eighty. ​ Thereafter, the son of Kublai Khan[ 38 ] had already passed away. His name was Prince Bahu Wang,[ 39 ] or the Regent of Jing Gin. His son was Temur, or Emperor Chingtsung Kuwang Shio Uhu (26),[ 40 ] who became the king of Uljoi Tu, or Olja Du (Temur Khan; 1265–1307).[ 41 ] During his reign, he received the Great Unchangeable Precious Royal Seal, made of white jade and engraved with [the title] Kwi Zhiu Yungtang.[ 42 ] He ruled the empire for thirteen years. ​ There were five or six royal generations from the time of Genghis Khan until these emperors. They conquered almost everyone on the planet: from the subjects of Khincha[ 43 ] in the north to all those in the other three directions up to the islands in the sea, including Zhison, Hpusang, and Siyang.[ 44 ] By bringing many of these under their control, their empire was twice the size of both the Han (206 BCE–220 CE) and Tang (618–907) dynasties. The empire was called the Great Yuan, or the Great Hor.[ 45 ] ​ After some time had passed, Emperor Olja Du’s eldest brother’s son, Emperor Utsung Shan Shoihu (27), otherwise known as Emperor Khuluk or Goyuk (Kulug Khan; 1281–1311),[ 46 ] governed the empire for years. His younger brother, Emperor Ayu Parsata Zhin Shiuhu (28), or Emperor Buyantu (Ayubarwada Buyantu Khan; 1285–1320)[ 47 ] ruled for nine years. His son, Emperor Shubho Pala Yingtsung Wenshi Uhu (29), or Emperor Kokon (Gegeen Khan; 1302–1323)[ 48 ] ruled for three years. Up until him, all the previous emperors maintained the tradition of wearing the hats and attire of the Hor. However, it appears that Yingtsung changed them all to Chinese attire. ​ Then Jing Gin’s grandson, Emperor Yisun Temur Jing Wang Titing (30),[ 49 ] ruled for five years. After him, some sources also assert that his eldest son Rakyi Pak, or Asukiba (31),[ 50 ] ruled the government for forty years. However, some sources say that after three months on the throne, Emperor Utsung’s youngest son, Tuktomur,[ 51 ] seized power from him and pretended to give it to his older brother, Emperor Kushala Mingtsung (32).[ 52 ] Although, Emperor Kushala Mingtsung also passed away after approximately eight months [of ruling]. ​ The majority of sources say Kula Gotu, or Kushala Mingtsung, stayed on the throne for one month. In any case, it is also said that in the end, Emperor Temur Wentshung Jayatu (33)[ 53 ] ruled for five years while some other sources say three years. When he was about to die, his final testament was to appoint Mingtsung’s younger son, Rinchen Pel (34),[ 54 ] to sit on the throne. Following his final demands, Rinchen Pel was enthroned, but he died about a month later. At that time, the throne was vacant for six months, with Minister Emtamur Tashi[ 55 ] ruling the empire. ​ The eldest son of Mingtsung, named Emperor Togan Temur Huitsung Zhunhu (35), or Emperor Uha (Toghon Temur; 1320–1370),[ 56 ] ruled for thirty-six years. After that point, he had to abdicate and leave for lower Hor. Concerning the reason for his abdication, he appeared to be a great religious scholar. However, he lacked knowledge in temporal and state matters, causing multiple disagreements and creating countless conflicts leading to an upheaval in the empire. For instance: there were twenty-three great bandit leaders and many less significant leaders who brought bouts of significant suffering to China, Hor, Mongolia, and Tibet. A short while after this, the Great Ming Emperor Taitsung[ 57 ] took the land under his dominion and pacified it, conquering the capital of China (Beijing) and becoming emperor. It is said the Mongol emperors descendent from Genghis Khan until to Togar Temur[ 58 ] occupied the capital of China for one hundred and forty-seven years, nine months, and ten days. After Genghis Khan had ruled over China, Togen Temur was the fifteenth emperor in the royal succession. From his time onwards, they only ruled their own territory, the land of the Hor. ​ Some two hundred and sixty-six years later, the twentieth emperor, Hor Lekden Zhutok, allied with Karma Tenkyong Wangpo,[59 ] the regent of Tsang, Tibet. The emperor marched to Tibet in support of the Kagyu doctrine but died on the journey. It is said that this empire [of Northern Yuan] fell apart due to these unsuccessful conditions. In that way, the narrative on the royal lineage of the Great and Divine Ruler Genghis Khan of Hor is complete. ​ Here, I will explain the lineage of the Great Ming emperors, who, like the Hor of the past, were benevolent to us, the heavenly descendants of Genghis Khan, our kings, ministers, and populace, as well as all the monks, principally the state preceptors,[ 60 ] in all possible ways. This includes bestowing appointments and being graciously protective, respectful, and resourceful. ​ It is not easy to find this family lineage's origin, but the first ruler was Emperor Taitsung (Taizu; 1368–1398).[ 61 ] Taitsung was a monk in the Huang Kyou Zi Temple[ 62 ] during Togan Temur’s time. It was a period marked by banditry, an era where gangs robbed and ransacked. After hearing a great bandit leader arrived in the vicinity of the monastery, Taitsung’s friends fled. ​ Finding himself in such a predicament, he thought, “If I run away, then the sacred objects will be ruined—they will set the temple ablaze and other such calamities. Even if I do not flee but stay and fight, I will surely not be able to protect them. Yet, if I do surrender, I fear I might become one of the bandits. What should I do?” ​ Subsequently, he performed a divination in front of a [Buddhist] statue, which indicated that it would be better to surrender, so he waited for the bandit leader. In the process of surrendering, they conversed in Chinese, and the bandits realized that he was extraordinary and unlike others. Therefore, the people raised him up upon their shoulders, and he was given a great and powerful position through which he gradually accrued power. Thereafter, when the bandit leader died, Taitsung took the position as the head leader of the bandits. He continued to grow in prestige from then on, spreading his influence and bringing all his people under his power. After that, in the Male Earth Monkey Year (1368) he even conquered the capital city of the Great Hor. ​ Since the empire’s control did not extend to the north and west, it was weaker than the time of the Hor (Yuan Dynasty). However, it was highly prestigious and not too dissimilar from the time of the Han and Tang dynasties when it came to other matters. The name of the empire was Great Ming. In general, its administration had good connections with Bon, Buddhist, and Vedic [traditions]. It also maintained a priest-patron relationship[ 63 ] with the early translation Nyingma, Kagyu, and Sakya. In that way, he ruled the kingdom for thirty-three years. His son Kyihun (Emperor Jianwan; 1398–1402),[ 64 ] the second royal successor, ruled for two years. His son Yewang Yung Lochenpo (Yongle Emperor; r. 1402–1424),[ 65 ] the third royal successor, paid excellent service to the Buddhist teachings, ruling the empire for twenty-two years. ​ His son and the fourth successor, Zhinzung,[ 66 ] ruled for four years. His son and the fifth successor, Zonde,[ 67 ] ruled for eight years. His son and the sixth successor, Chi Tung,[ 68 ] ruled for thirteen years. His son and the seventh successor, Kyinta,[ 69 ] ruled for seven years. His son and the eighth successor, Tenshun,[ 70 ] ruled for eight years. Thus, it is said from the first Great Ming Emperor, Taitsung, to the last [emperor], Tenshun,[ 71 ] the Great Ming Emperors occupied the capital of China for ninety-seven human years. ​ Apart from the first Great Ming emperor and the third [emperor called] Yewang,[ 72 ] the majority of the other emperors were too weak. It is said their reigns shortened due to such things as losing control of the eunuchs and corrupted ministers. It is also said that after Emperor Teshun,[ 73 ] there were four people: [Emperor] Utsung, the Bon favouring [Emperor] Zhitsung, the ugly [Emperor] Shontsung, and [Emperor] Krungtsun.[ 74 ] These four caused conflicts to ripen, triggering the loss of the empire to the hands of a bandit leader called Litsi Ching.[ 75 ] ​ In the legendary narratives and writings of our ancestral chieftains, it says: ​ “In the Water Bird Year (1633), the eighth year of the eighth successor the Great Ming Emperor Tenshun’s reign, King Taitsung Bokto conquered the capital city of China with his army. Taitsung Bokto’s actual name was Emperor Zhitsuhu and was also known as Mukton. More recently, Tibetans refer to him as Manju Sokpo Chinhwa.[ 76 ] Subsequently, the Great Ming Emperor Tenshun took control of the four cardinal borderlands of greater China where his royal descendants still reside. It is said that in two hundred years, the royal descendants will return and claim the throne of China.” ​ Homage to Padmakara! ​ Now, I will present the successors [and history] of our ancestors' descendants and the great ministerial state preceptors[ 77 ] connected with them. I have already discussed the succession from Genghis Khan, the Divine Ruler of Manjughosha, up to the twentieth royal descendant in the section of the history of the Hor. ​ The twenty-first royal successor, Emperor Taitsu Zhing Puhu,[ 78 ] controlled the capital city of eastern China. ​ The twenty-second successor is considered his son, the Second Tistsi, the Emperor Chagatai La Chinwang[ 79 ] and ruler of the Yerkhen Fortress.[ 80 ] His younger brother and fifth son of Genghis Khan, Master Sansu Tanzhin, or Dharma Lord Yonten Pel,[ 81 ] was the First Great Ministerial State Preceptor. He was a profoundly and extensively skilled victory banner of scholars and a proponent of the three baskets ( tripitaka ) [of the Buddhist teachings]. He was a direct disciple of both Katok Tsangton Dorje Gyeltsen and Jampa Bum.[ 82 ] ​ The twenty-third successor, Awola Jingwang,[ 83 ] lived a long and full life of one-hundred and seven years. His younger brother was the Second State Preceptor and Dharma Lord, Yeshe Gyeltsen Pel, who received the victory banner and title of Tungshu Wanda Shai.[ 84 ] ​ The twenty-fourth successor was Hanwang Khola Jing.[ 85 ] His elder brother was the Third State Preceptor and Dharma Lord, Gelek Pel, who received the victory banner and the title of Hpozhiku Wanggi Pouda Shai, or the Radiant Sun Rays of the Victor’s Doctrine.[ 86 ] ​ The twenty-fifth successor Tawang Negoye constructed Tau Titur Temple[ 87 ] at the Yerkhen Fortress, which was unrivalled under the sun. The temple was filled to the brim with representational objects of the enlightened body, speech, and mind. His half-brother from a different mother was the Fourth State Preceptor and Dharma Lord, Jinpa Pel, received the victory banner and title of Wuwan Hpapagi Youda Shi, or the Lineage Holder who Protects the Teachings.[ 88 ] ​ The twenty-sixth successor was Sanwang Tomer.[ 89 ] His elder brother was the Fifth State Preceptor and Dharma Lord, Gyamtso Pel, who received the victory banner and title of Uwan Hpatou Yin Mioushi Wandai Shai, or the Lineage Holder and Courageous Lord who Disseminates the Doctrine.[ 90 ] ​ The twenty-seventh successor was Yerkhen Dazhi Tawang.[ 91 ] His nephew was the Sixth State Preceptor and Dharma Lord, Jampa Pel, who received the victory banner and the title of Wuwan Hpatung Su Wanda Shai, or the Realised Lineage Holder.[ 92 ] ​ The twenty-eighth successor was Hputai Wang Ulkebe.[ 93 ] His elder brother was the Seventh State Preceptor, Khyilwa Kunga Pel, who received the victory banner and the title of Tuwan Hputungsi Wanda Shai, or the Lineage Holder of Great Courage.[94 ] ​ The twenty-ninth successor was Shrir Nadalai Wang.[95 ] His younger brother was the Eighth State Preceptor and Dharma Lord, Gyeltsen Bum,[ 96 ] who did not receive any titles. ​ The thirtieth successor was Maga Shri Palayon Wang.[ 97 ] His elder brother was the Ninth State Preceptor and Dharma Lord, Jangchub Pel, who received the victory banner and title of Tuwan Hpu Shuan Ude Shai, or the Compassionate Lineage Holder.[ 98 ] ​ The thirty-first successor was Sanwang Olgo Temu.[ 99 ] His younger brother was the Tenth State Preceptor, Purnye Shri,[ 100 ] who did not receive any titles. ​ The thirty-second successor was Emperor Chinggin Dalai Wang Kunga Dorje,[ 101 ] and he had nine princes. The eldest prince, San Zhita Wangching,[ 102 ] was the successor to his father and controlled the Yerkhen Fortress. It is said that the current Hor Khalka Dondrub Wangchenpo is his descendant.[ 103 ] The second prince under San Zhita Wangching was the Eleventh State Preceptor, Master Zhiwa Pel, the ruler of Huwang Mei Zi'i. He received the victory banner and title of Tunghu Da Shai, or the Dharma Lord of Supreme Intellect.[ 104 ] ​ The other six young princes were individually given golden edicts[ 105 ] and titles of lords of six large districts under the power of [Yerkhen]. These days it is said that the eighth prince Hau Puyan Tako[ 106 ] is the forefather of the Ju clan in Tibet. It later came to pass that he became the ruler of the Mong Ra Fortress. His lineage was called the Thirteen Black Spear Holding Anye Mantra Practitioners.[ 107 ] This name was bestowed since their dharma protector bears a black silk clan flag, which I will talk about in a later section. ​ The ninth and youngest prince was acutely intelligent, exceptionally wise, highly tolerant, a prodigious orator, and a quick thinker. Even the noblest, such as the great ministers, could not compete with him. As he was King Kunga Dorje's favourite son,[ 108 ] the father kept six of the eighteen major districts for himself and gave six to his son. His father praised and bestowed upon him such items as his own imperial golden edict and golden seals from the Mongolian capital of China. ​ The thirty-third successor was Chinggin Sanwang Gaushri Wangchuk Gyeltsen.[ 109 ] It was not known in China, Hor, nor Mongolia; however, the Barchung clan, here in Tibet, was established by him. This prince resided in the district of Ule Yerkhen Dazhi on the border of Sang Hor and Oro.[ 110 ] ​ The thirty-fourth successor was Tiwang Yeten Toktu.[ 111 ] His elder brother was the Twelfth State Preceptor and Dharma Lord, Drime Pel, who received the victory banner and title of Tungshi Wan Minyi Giyou Yamida Shai, or the secret lord, the scholastic-adept of sutra and mantra.[ 112 ] During this patron-priest [relationship], the great Hor was in distress. Many greater and lesser bandit leaders began to gather, and many bandit hideouts sprang up in the lower part [of Mongolia]. Although an ocean of suffering began to overflow in the upper and lower parts [of Mongolia], we [our ancestors] could barely save our own six districts from becoming subservient to them. The Lord Togen Temur[ 113 ] also fled to the lower lands of Hor. Not long thereafter, the Great Ming Emperor Tai Tsung[ 114 ] settled in China’s capital city, bringing peace to the land. ​ The thirty-fifth successor was the elder prince, Tale Wangtang Tirti Mangga Shri.[ 115 ] His younger brother was the Thirteenth State Preceptor and Dharma Lord, Taye Pel, who received the victory banner and title of Mintan Tato Yuwan Zhunthunggi Youda Shai, or the Supporter of the Victor’s Teachings—supreme unification of the oral transmission of instructions and the repository of treasure teachings of qualities.[ 116 ] From that time forward, the Great Ming emperors showed more prominent respect to Genghis Khan's royal descendants by bestowing titles, golden seals, hats signifying high rank, et cetera. ​ The thirty-sixth successor was Ila Sikyi Wangpa Chara.[ 117 ] His elder brother was the Fourteenth State Preceptor and Dharma Lord, Tashi Gawai Pel, who received the victory banner and title of Lintan Date Khaisan Shiotunggi Youda Shai, or the Supporter of the Victor’s Teachings who simultaneously spreads the three trainings of oral transmission of instructions and the repository of treasure teachings of qualities.[ 118 ] ​ During this priest and patron relationship, Chongti Dewa Temple was built in the district of Ule Yerkhen Dazhi Fortress. It was filled with unfathomable sacred objects symbolic of the enlightened body, speech, and mind, as well as a wrathful [statue] of Ashtasahasrikaprajnaparamita . Rapu Dewa Temple was built in the district of Orong. Ayur Dewa Temple was built in the district of Mala Punrar. Siu Pati DewaTemple was built in the district of Daun Tsung. Sesi Soto Dewa Temple was built in the district of Mongra Khar. On Sage Dewa Temple was built in the district of Tewo Rasi. Minyigi Dewa Temple was built in the district of Oshanwa Si. Thus, seven great temples were built in six districts as well as a fortified palace.[ 119 ] ​ The thirty-seventh successor was Elche Wangsan Gaushri,[ 120 ] who lived for eighty-nine years. He provided unrivalled support for the Buddha's precious doctrine in the service of the Great Ming Emperor Yewang, or the Great Yunglo (Emperor Yongle; 1360–1423 CE).[ 121 ] ​ His elder brother was the Fifteen Great State Preceptor and Dharma Lord, Lachen Ozer Pelwa.[ 122 ] He received the victory banner and title of Tui Luzi Giyou Tutsun Tungdau Tungton Titan Shi'i Khing Shou Tarleu,[ 123 ] or the elder master who completely and unbiasedly ascertains the doctrine of the victors, the lord of the perfectly pure primordial wisdom of the realisation of the path, and the dharma king and great abbot endowed with immutable life. It is said that out of all the highest tantric gurus, none were more learned or had more excellent qualities than him, as the great scholar and victor Longchenpa (1308–1364)[ 124 ] had already left Tibet. ​ The thirty-eighth successor was Tawang Tolo Gechi.[125 ] His younger brother was the Sixteenth State Preceptor, Rana Kotu, and was not bestowed any titles.[ 126 ] ​ The thirty-ninth successor was Tale Wangsiwi Tanata,[ 127 ] who was a great physician. His elder brother was the Seventeenth State Preceptor and the Dharma Lord, Gyeltsen Pel, who received the victory banner and the title of Khaisan Thiokyang Thuwang Datheng Kyemin Tanshi'i,[ 128 ] or the lineage abbot of the oral transmission and treasure teachings of the precious qualities of the Mahayana and of the bodhisattva vows, the one who propagates the three excellent trainings. ​ A younger brother of his, Tale Badur Tarwa Kyab,[ 129 ] lived in a separate household. It was said that he was not a family descendant, as he was an adopted son. The six Barchung groups spread from the descendants of Tale Badur Tarwa Kyab and his elder brother, King Tale Wangsi.[ 130 ] ​ The actual descendants of the physician King Wangsi were the older Penkor, the middle Kyabkor, and the youngest Yagkor. These three were collectively known as the three groups of lords.[ 131 ] As for the descendants of Badur Tarwa, they were the older Jamo, the middle Taglen, and the youngest Gurshul, which made up the six groups.[ 132 ] ​ The fortieth successor was the first prince Sanwang Tashir Ola Pen,[133 ] who stayed in the capital. The second prince was called Daben Tsering Kyab. The third prince was Sukini Tolo Yak.[134 ] The second and third lived in separate households. The fourth prince was the Eighteenth State Preceptor and Dharma Lord, Lekpa Pel, who received the victory banner and the title of Hputsung Hunggi Youda Shai, or the lineage protector and the disseminator of the doctrine.[135 ] ​ The forty-first successor of the great Genghis Khan was Yewan Tebun Tsita Gaushri.[136 ] His younger brother was the Nineteenth State Preceptor and Dharma Lord, Sonam Pel, who received the victory banner and the title Sahpo Kiyopu Manda Shai,[137 ] or the perpetually happy one. In this period, changes ensued in the capital of China, and a huge crisis befell the empire due to the activities of the Great Ming Emperor Toshun (Emperor Chongzhen; 1627–1644).[138 ] ​ A significant fragmentation occurred, as most people in the empire fled from areas such as the Hor land and the upper and lower parts of Oro, scattering to various places. Most of them escaped to the upper and lower parts of Kokonor. Some people from the Forty Oro Tsoyan group scattered to the sunny and shaded sides of the upper part of Ma.[139 ] The King Dwaichen and some others fled to both the sunny and shaded sides of Shardza,[140 ] and it was at this time that they acquired new abodes. ​ At that time our own Great and Powerful Genghis Khan[141 ] (the lord of the clan) also abandoned and fled from the district of Ule Yerkhen Dazhi to the area of upper Barwon,[142 ] located in the upper part of Kokonor. There they acquired new land as they settled under black and white tents. The subjects of the six controlled districts and their chieftains scattered in all directions. Some became the victims of gangs of bandits and were completely annihilated, whilst others are said to have fled, wondering to any place they could find. ​ People from the six districts and around our fort who followed the Lord’s family had three lords and nine groups of subjects.[143 ] In total, there were a little over three hundred households. During this time, Emperor Mugton Tangtsung Bogto, also known by some as Mongolian Manju Changha,[144 ] had settled in the China’s capital, leading to a terrible and tumultuous war that subsided after about twelve years. ​ At that time, Hor Lekden[145 ] was unsuccessful in Tibet and returned with his two queens and two princes. Along with three thousand soldiers of the eight Chakar groups,[146 ] he surrendered to Emperor Bogto. It was at this time he offered the royal seal of the Precious, Immutable Swastika to Mugton Bogto. It is said that the power of this seal established the relationship in which China, Hor, Manchu, and Mongolia came under the one-state policy of the [Manchus]. ​ The forty-second successor was Sanshri Gung Gonpo Gyel,[147 ] who did not have a priest. When he was middle-aged, King Bogto’s son, Emperor Dekyi (Emperor Qianlong, 1711–1799),[148 ] became a patron of the Geluk tradition. His great minister, Mongolian King Gaushri Tendzin Chogyel,[149 ] became very powerful. Subsequently, he put the Mongolian settlements, Ziling, Dranak,[150 ] and others all under miserable conditions. An uprising arose as he began to proceed with his army to Tibet. ​ In the face of this, Barchung Chede Yaggyel and Yagkor Uchen Pema Wangdrak,[151 ] who were relatives of our chief, refused to obey the chief’s orders. They took about one hundred different families and went to the south of the Dzachu River to surrender to Hor Mazur Tsang.[152 ] Once again, the two brothers did not get along well, and Che Yaggyal departed with about seventy families, settling in the valley of Washul Tramtar.[153 ] ​ Some leaders came from [within those two groups] back to us in need of a clan to join, as well as provisions. These are the ones residing in Shuggur[154 ] to this day. The Uchen Sewang group could also not settle and came to Da Valley to reside.[155 ] Some of them came to settle in Ser Valley.[156 ] It is also said that many families of the clan separated due to infighting. At that time, the leader of the unrest, San Gung [the forty-second successor], did well in negotiating with Sog Gau Shri. Due to this, no harm was done to the people and they [were even] granted some benefits. ​ The forty-third successor was the chief of Gungru Jasak called Lord Namlha Yak.[157 ] His father passed away when he turned fifteen. Not long after that, Khandro Lobzang Tenkyong[158 ] from Upper Mongolia created conflicts between the Tibetans and Mongols, provoking large unrest. ​ At that time, three groups, (1) Ju Nangso, (2) Sog Dewa rod, and (3) Sershul fled to upper Dza, initially settling there.[159 ] The Ju Nangsog are descendants of Hau Puyan Tako and share the same blood lineage as ours. They were the lords of Mongra Fort, a minor fort under [the control of] Yerkhen.[160 ] Then gradually (4) Tarshul, (5) Bumshul Nying, (6) Ponpo, (7) Badur, (8) Trims Zagong, (9) Gemang, (10) Mangge, (11) Chitan, and (12) Chewo were the first to come. Those who came later were, (13) Getse Gong, (14) Gegab, (15) Trom Gab, (16) Arig Za, (17) Pongyu, (18) Ase Bayan, and (19) Bum Sar.[161 ] Thus, there were eighteen Mongolian clans together with the Ju clans of Hor. These nineteen clans swore allegiance to the [king] of Derge. ​ It was at that time the three groups of lords and nine groups of subjects continued through the land of Machu and settled on the shaded side of the Dar Valley[162 ] in Machu. Since the aforementioned Sanshri Gung Gonpo Gyel and Jasak Namlha Yak were without priests, there were no state preceptors for two generations. ​ The eldest prince of Jasak was Orgyen Tsering, who lived separately. Jasak’s middle son was Lord Tsangsangs Tendzin.[163 ] The youngest son was the Twentieth State Preceptor and Dharma Lord the Excellent Guru Gyurme Tashi Gyamtso (1714–1793), also called the great scholar and adept A Tsuta Maha Pandita Maha Guru Sara.[164 ] In the Male Wood Horse Year, called Victorious, he was born in Chag Trang[165 ] situated in the lower part of the Dar Valley in the land of Ma. ​ In the Fire Monkey Year (1716), when [Tashi Gyamtso] was three years old, most of the Tibetans and Mongols from the Gelug tradition were provoked by [the god of desire], Metok Dachen.[166 ] When the impudent borderland army of the Dzungar Mongols marched to Central Tibet, it is said that they passed over a small part of Upper Ma. ​ In the Earth Dog Year (1718), they caused large scale destruction to the teachings, principally the Nyingma teachings, especially at such monasteries as Dorje Drak and Mindroling.[167 ] ​ When they returned in the Earth Pig Year (1719), a large Chinese army annihilated the Dzungar troops and their leaders. Simultaneously, a great majority of other Mongolian gurus and leaders were also annihilated by the law. As a result, the area became relatively peaceful. ​ In the Iron Mouse Year (1720), most of the nomadic settlements in Ma escaped to other places as there were hidden enemies and bandits who were pillaging. It was difficult, in particular, to distinguish and know if the travellers claiming to be Mongolian were friends or foes. Losing hope, they decided this was not a place to reside for a significant period of time. ​ These were the chief houses of Genghis Khan. The three groups of lords together with the nine settlements of subjects which are (1) Jamo, (2) Taklen, (3) Gurshul, (4) Gyarok Beli, (5) Tsanno Behu, (6) Achok Bechang, (7) Sokpo, (8), Gotsa, and (9) Gyeza.[168 ] In total, around one hundred and eighty families travelled here to the south. ​ In Derge, the Dharma King Tenpa Tsering (1678–1738)[169 ] had just been enthroned [in 1714], and it was a great time for the clans to meet and submit to him. The chief house was given the position of a great lord like before. Chief Orgyen Tsering and Penkor Barchung Delek Rabten of separate houses were given the position of the great managers of Derge. Kyabkor Barchung Yeshe Tseten and Yagkor Barchung Gyeltsen Bum were given the position of the interior court. Gya, Tsan, and A were given the position of ministers like before as well as excellent resources and respect following the tradition of the kingdom.[170 ] ​ Thereafter, during the time of land distribution, [the king] purposely sent the general secretary Tashi Wangchuk and gave [the Barchung] the opportunity to choose from the Dzachukha area, an incomparable place. They chose all the land of Dzahu Rama, the lands from the lower Chaktak Drangkha and the upper and lower Sakuti to the plain of Dza, the lands from Dzasang Hachak Gamapu to the entire area of Hura, Margo Womporing, upper and lower Sang Trichan, the entire land of Dzagyab Mukmo,[171 ] and the land that belong to the families of Lake Mang can. Thus, he gave excellent and vast lands to the smallest settlements for their resources. ​ In brief, there were twenty-two successors of the Divine Ruler Genghis Khan of the Great Hor. Beginning from the reign of the twenty-second successor King Chagatai La Chinwang, who took control of the immutable Fort Yerkhen Dazhi in the land of north-eastern Tokar, to the forty-third successor Chief Gungru Jasak called Lord Namlha Yak, who was an owner of a nomadic black-haired tent. ​ From the time of Chagatai La Chinwang’s younger brother, the first of the Great State Preceptors Sansu Tanzhin, or the precious Dharma Lord Yonten Pel, until Namlha Yak’s younger son the [Twentieth] State Preceptor A Tsuta Maha Pandita, Gyurme Tashi Gyamtso, the Dharma Lord of the great Translated Words of the Buddha, there were twenty excellent gurus. During these years, they were exclusively the lords who maintained and disseminated the lineage of the teachings and were the disciples of the victorious dharma lords of Katok [Monastery]. They also made offerings to and relied upon the deities of The Eight Pronouncements : Yamantaka, Vajrakila, and the protector the Mahakala as their supportive deities. ​ They engaged exclusively in the root of all teachings called the Nyingma—the profound path of the secret Vajrayana [tradition] of the great and secret Early Translations, the tradition of the victorious Lake-Born,[172 ] who is the immortal and universal embodiment of all the victorious ones of the three times. Since the gurus and chiefs [of this clan] were self-composed, they could continue with their own tradition. They did not follow other traditions other than [Nyingma] and were not distracted by the vast selection of new or higher teachings. ​ The forty-fourth successor and twenty-second successor [counting from Genghis Khan] was the great lord and doctor Sanggye Tendzin.[173 ] During his time, he performed excellent services to the Dharma King [of Derge] and his nephew. The king favoured him, granting great privileges. Our people found that he was quite dignified and paid him high respects as they prospered in wealth and reputation. At the age of eighty-seven he passed away, having greatly benefited beings, teaching medicine, and administering treatments ​ His younger brother, the [Twentieth] State Preceptor, the great scholar and adept Gyurme Tashi Gyamtso received, trained in, and learnt [many teachings], relying upon many excellent teachers. These included Katok Drung Rinpoche, Minling Trichen Namgyel (1765–1812), Venerable Guru Mingyur Peldron (1699–1769), and the Second Dzogchen [Gyurme Tekchok Tendzin] (1699–1758).[174 ] ​ There were many people to whom he offered the gift of the excellent teachings. These included the glorious and sacred master Katok Drung Rinpoche, Drime Zhing Gonpo (b. 1724), Gyelse Orgyen Tenpel, Gyelse Pema Namgyel, Karshing Rigdzin Chenpo, Minling Tri Trinle Namgyel (1765–1812), Khenchen Orgyen Tendzin Dorje (b.1742), Dordrak Rigdzin Chenpo Kham Sum Zilnon, the Eighteenth Lhatsun Zhabdrung, and Khampa Dzogchen Tulku Ngedon Tendzin Zangpo (1759–1792).[175 ] ​ Most of their monastic students and other countless students from the north [of Tibet] were united through a single golden thread of bearing commitments to the teachings. These include people of Gome (Dome), Rongpo, Tsako, and Gyelmo Rong as well as the King of Dardo Chakla and the Lord Prince Lodro Gyamtso along with his mother, minister, and other government officials.[176 ] In brief, during the entirety of his life, his good and excellent deeds shone in all directions, and he passed away in the Water Ox Year (1793) at the age of eighty. ​ Gyurme Tashi Gyamtso was alive, sometime during his fifties, he received from Changkya Rolwai Dorje[177 ] the title of State Preceptor A Tsuta Maha Pandita Maha Guru Sara,[178 ] or the supreme guru of the great crown jewel. Manchu Emperor Po Hwong also granted him many privileges and an ample amount of high respect. Emperor Po Hwong was the son of Kanshin, who was in turn the son of Emperor Dekyi, son of Pogto, the first Manchu Emperor.[179 ] ​ During the time of this guru and lord, the remaining noble familial lineage of Barchung Tseyak Gyel of Tromkyi Shugu had ceased.[ 180 ] As such, they earnestly said there is no other way [for them to continue their familial line] unless they were gifted a son from the genuine, great, and noble Genghis Khan family—the Pen, Kyab, and Yak [families]. ​ The lords agreed that it was suitable [for them to receive a child] from the highest family [of Genghis Khan]. However, there were only two boys, one of whom would be a guru and the other a lord. Penkor Delek Rabten’s second son, Gyamtso Tar, was chosen to be given to the Parkha family as their lord following the divinations and astrological calculations.[181 ] ​ The forty-fifth successor, Lord Gonpo Wanggyel,[182 ] was a sound person, but he was weak and lost his power to the hands of others. At this time, the misdeeds of Lakho, an incapable person of the Yakkor community, [183 ] came to fruition, and a great number of our clan fled towards Namtsho Lake in the north. Afterwards, many of our settlements and families scattered to places like Serkhok, Gyade, and Shokpa.[184 ] The Lord [Gonpo Wanggyel] himself did not live past his fifties. ​ The younger brother, Je Won Guru Tendzin Norbu,[185 ] was the twenty-first successor [counting from Genghis Khan]. He relied upon many excellent masters principally his paternal uncle who was a guru and the great state preceptor. He performed admirable deeds of the excellent ones such as scholarship, nobility, and kindness, passing away at sixty-six. ​ The forty-sixth successor was Lord Kunzang Namgyel, and his younger brother was Gegen Choying Tendzin.[186 ] During their adolescence, the Derge representatives could not hold onto their governance, losing it to the selfish and powerful lords of Getse. These lords did what they wanted, taking the remaining settlements and entire territory of Barchung. ​ The forty-seventh successor was Barchung Sanggye Tashi, even though he was not given the title of Lord. He and his younger brother, Guru Jigme Chodar, were the last actual successive lords of Genghis Khan’s descendants.[187 ] ​ After these two brothers there were no more successive guru seat holders who were genuine descendants of the Genghis Khan lineage. However, the lord Won Guru Tendzin Norbu’s direct student was Guru Drubchen Pema Wanggyel of Adro.[188 ] ​ I, Gyurme Pema Chogyel, an itinerant monk, and supposedly his reincarnation, possessing the name of an emanation and of the Dru lineage, am the current lineage holder, and I am still alive.[189 ] ​ Furthermore, Adro Guru Pema Gyamtso, an excellent and supreme student of Gyurme Tashi Gyamtso, and the Derge retreatant and excellent guru, our own nephew Guru Kunzang Dargye also lived at the same time as Je Won Guru [Tendzin Norbu].[190 ] [1] rlangs [2] ta'i ming, 大名 [3] dmu thag [4] sbor ta' ching [5] ta' chi gan; tham cha ga [6] ching ji mer gan [7] la'u dza be ra 'ol and sis kin dun [8] sems dza 'o dzi and la ju [9] nun mer gan [10] a lan kho and len lun mo'o ma [11] bo ton char and char mer gan [12] ga chi the'i ho'u; sbi khir [13] man tho don; ga'i thu gan [14] ba'i shing; kho ra thog shing [15] dum bi ha'i khan; ga bu la gan [16] bar than bA' dur; ye phur ga bA dur [17] ching gis rgyal po'am jing gir [18] ye phur ga ba dur; mo hu lun [19] The original text states this is the Water Male Tiger Year. [20] the mun jen and tha'i tsu zhing u hu wang rdI, 皇帝 [21] The original text states thirty-eight. [22] gdung brgyud this tsi, 太子 [23] ju chi; thog mog [24] cha ga ta'i; chin wang, 亲王; thod dkar [25] Yardkand or Yarkent (yer khen) is currently a county in Uyghur Autonomous Region and used to belong to Chagatai Khanate. [26] khal kha don 'grub wang, 'ju, and 'bar chung [27] sras this tsi; a b+ho la [28] i ma ma hu li; sa dmar gyi mkhar [29] a ti ra ma hA ma ri; bA la sha'i mkhar [30] kong kha ra to lo; rom and sdom la'i mkhar [31] the mur; o ru kho; and mkhar b+hu ha [32] u go ta; tha'i tsung ing wen hu wang rdI [33] go yug; ting tsung sti yan phing hu wang rdI [34] stong kha tho lo [35] mung khe; Shi yan tsung hu ban su hu wang rdI; mong gol gan gya [36] u la go ta [37] hu pi la'i; se chen gan gyar [38] se chen gan gya [39] ba hu wang [40] the mur, or ching tshung ku wang Shi'o 'u hu wang rdI [41] ul jo'i thu', or ol ja du [42] kwi zhi'u yung thang [43] khin cha [44] gzhi son; h+phu sang; si yang [45] dwa'i yu'an, 大元; and chen po hor [46] u tshung Shan Sho'i hu wang rdI, or khu lug, or go yug [47] a yu par sa ta zhin tshung khin Shi'u hu, or bu yan thu rgyal po [48] shu b+ho pha la yin tsung wen Shi 'u hu wang rdI, or ko kon rgyal po [49] yi sun the mur jing wang thi'i ting rgyal po [50] ra khyi phag, or a su ki ba [51] thug tho mur [52] ku sha la ming tsung rgyal po, or ku la go thu [53] the mur wen tsung ja ya thu [54] rin chen dpal [55] blon chen em tha mur tha shris [56] tho gan the mur hu'i tsung zhun hu wang rdI, or u hA rgyal po [57] tA'i ming tha'i tsung rgyal po [58] tho gar the mur [59] hor legs ldan zhu thog rgyal po; gtsang pa sde srid karma bstan skyong dbang po [60] tI shri [61] tha'i tsung rgyal po [62] hu'ang kyo'u zi lha khang [63] The priest-patron relationship, or mchod yon, played a pivotal role in the history of Tibet by establishing connections with other dynasties including the Yuan, Ming, and Qing. [64] kyi hun [65] ye wung g.yung lo chen po [66] bzhin rdzung [67] zon de [68] ci thung [69] kyin tha [70] then shun [71] There are spelling variances in the text with ton shun, thon shun, and ten shun, alluding to the same individual. [72] ye dbang [73] the shun [74] u tsung, zhi tsung; shon tsung; khrung tsun [75] li tsi ching [76] tha'i tsung bog to rgyal po; zhi tsu hu wang rdI; mug ton; man ju sog po ching hwa [77] tI shri blon chen po [78] tha'i tsu zhing phu hu wang rdI [79] this tsi gnyi pa cha ga tA'i la chin wang rgyal gpo [80] Yerkhen and Yarkant are the same fortress. [81] tI shri blon chen po 01, chos rjes yon tan dpal, slob dpon gsan su twan zhin. It is also important to mention here that bla rab and tI shri are interchangeable in the text. [82] kaHtok gtsang ston rdo rje rgyal mtshan; byams pa 'bum [83] a bO la Jing wang [84] tI shri blon chen po 02, chos rje ye shes rgyal mtshan dpal; thung Shuwan dA sha'i [85] han wang kho la jing [86] tI shri blon chen po 03, chos rje dge legs dpal; h+pho zhi ku wang gi po'u dA sha'i [87] tA wang gnas go ye; lha khang ta'i tis tur [88] tI shri blon chen po 04, chos rje sbyin pa dpal; wu wan h+pha h+pha gi yo'u dA shi'i [89] gsan wang tho mer [90] tI shri blon chen po 05, chos rje rgya mtsho dpal; u wan h+pha tho'u yin mi'o'u si wan dA sha'i [91] yer khen dA zhi Ta wang [92] tI shri blon chen po 06, chos rje byams pa dpal; wu wan h+pha thung Shu wan dA sha'i [93] h+phu tA'i wang u lke be [94] tI shri blon chen po 07, 'khyil ba kun dga dpal; Thu wan h+phu thung si wan dA sha'i [95] shrIr rna dA la'i wang [96] tI shri blon chen po 08, chos rjes rgyal mtshan 'bum [97] ma ga shrI pha la yon wang [98] tI shri blon chen po 09, chos rjes byang chub dpal; Thu wan h+pha Shu'an u dE sha'i [99] gsan wang ol go the mu [100] ti shri 10 pur+N+ye shri [101] ching gin dA la'i wang kun dga' rdo rj rgyal po [102] gsan zhi tA wang ching [103] hor khal ka Don 'grub wang chen po [104] tI shri blon chen po 11, slob dpon zhi bad pal, hu wang me'i zi'i bdag po; thung hu dA sha'i [105] gser yig [106] ha'u phu yan tA ko [107] a mnyes sngags pa mdung nag can bcu gsum [108] kun dga' rdo rje [109] ching gin gsan wang gau shri dbang phyug rgyal mtshan [110] u le yerk hen dwa zhis rdzong; bsang hor; o rod [111] tI wang ye then thog tu [112] tI shri blon chen po 12, chos rjes dri med dpal, thung Shi wan mi nyi gi yo'u ya mi dA sha'i; mdo sngags mkhas grub gsang ba'i bdag po [113] bdag po tho gan the mur [114] tA'i ming tha'i tsung rgyal po [115] tA las wang thang Thir thi mang+ga shri [116] tI shri blon chen po 13, chos rjes mtha' yas dpal, min than Ta to yu wan bzhun thung gi yo'u dA sha'i; gdams pa'i bka' babs yon tan gter mdzod kha sbyor mchog ldan rgyal bstan 'degs pa [117] i la si kyi wang pa cha ra [118] tI shri blon chen po 14, chos rjes bka shis dga' wa'i dpal, lin than dA te kha'i san Shi'o thung gi yo'u dA sha'i; gdams pa'i bka' babs yon tan gter mdzod bslab gsum 'dom spel rgyal brtsan zhabs nas 'degs pa [119] The temples and their districts include: (1) lha khang chong ti dE ba – u le yerk hen dwa zhis rdzong (2) lha hang ra phu dE ba – o rong rdzong (3) lha khang a yur dE ba – ma la pu n+rar rdzong (4) lha khang si'u pa ti dE ba – dA’un tsung gi rdzong (5) lha khang sas si so to dE ba – mong ra mkhar rdzong (6) lha khang on sa ge dE ba – the bo ra si rdzong (7) lha khang mi nyi gi dE ba – 'o shan ba si rdzong [120] el ce wang gsan gau shri [121] tA'i ming ye dbang ngam g.yung lo chen po [122] tI shri blon chen po 15, chos rjes bla chen 'od zer dpal ba [123] TU'i lu zi gi yo'u tu tsung thung dA'u thung Ton Ti Than shi'i khing zho'u Tar le'u [124] klong chen pa dri med 'od zer, BDRC P1583 [125] tA wang tho lo ge chi [126] tI shri blon chen po 02, ra rna ko tu [127] tA las wang gsi bi Tha nA tha [128] tI shri blon chen po 17, chos rjes rgyal mtshan dpal; kha'i san Thi'o kyang Thu wang dwa Theng kyas min than shi'i [129] tA las bA dur thar ba skyabs [130] rgyal po tA las wang gsi [131] 'phen skor; skyabs skor; yag skor; and rje nges tsho gsum [132] 'ja' mo; stag len; and gur shul [133] gsan wang tA shir o la 'phen [134] dwa ben tshe ring skyabs; su ki ni tho lod yag [135] tI shri blon chen po 18, chos rjes legs pa dpal; h+phu tsung hung gi yo'u dA sha'i; brgyud skyongs bstan spel [136] ye wan the bun tsi tA gau shri [137] tI shri blon chen po 19, chos rjes bson nams dpal; sa h+pho ki yo phud man dA sha'i [138] tA'i ming tho shun rgyal po [139] mtsho sngon; o rod tsho yan bzhi bcu; rma stod [140] dwa'i chen rgyal po and shar rdza [141] jing gir wang chen po [142] According to 'ju dgon po sprul sku, bar won is in them chen district under Qinghai province. [143] 'bangs [144] mug ton thang tsung bog to rgyal po; sog man ju chang hwa [145] hor legs ldan [146] cha dkar mtsho brgyad [147] gsan shrI gung mgon po rgyal [148] bde skyid rgyal po [149] blon chen sog po rgyal gau shri bstan 'dzin chos rgyal [150] zi ling and sbra nag [151] 'bar chung che de yag rgyal; yag skor dbu chen pad+ma dbang drag [152] rdza rgyud; hor ma zur tsang [153] wa shul khram thar khog [154] shug gur [155] dbu chen sad dbang; zla khog [156] gser khog [157] gung ru ja sag dpon gnam lha yag [158] mkha' 'gro blo bzang bstan skyong [159] 1. 'ju nang so; 2. sog sde bA; 3. ser shul [160] ha'u phu yan tA ko; mong ra mkhar rdzong [161] 4. thar shul; 5 'bum shul rnying, 6 dpon po; 7 bA dur; 8 khrims bza' gong; 9 dge mang; 10 mang dge; 11 chis tAn; 12 che wo; 13 dge rtse gong; 14 dge 'gab; 15 khrom 'gab; 16 a rig bza'; 17 dpon rgyu; 18 a se bA yan; and 19 'bum gsar [162] dar lung [163] o rgyan tshe ring; dpon tsang sangs bstan 'dzin [164] tI shri 20, chos rjes 'gyur med bkra shis rgya mtsho; mkhas grub chen po 'a tsU Ta ma hA paN Ti ta ma hA gu ru sa ra; BDRC P8741 [165] lcags 'phrang [166] me tog mda' can ('dod lha ) is the god of desire. [167] rdo rje brag dgon; smin grol gling [168] 1 'ja' mo; 2 stag len; 3 gur shul; 4 rgya rog bE li; 5 tsan no be hu; 6 a lcog be cang; 7 sog po; 8 mgo rtsa; 9 gye za [169] sde dge rgyal po 10 bstan pa tshe ring, BDRC P4095 [170] 'phen skor 'bar chung bde legs rab brten – gner chen; skyabs skor 'bar chung ye shes tshe brtan and yag skor 'bar chung rgyal mtshan 'bum – mdun skor nang ma; and rgya, tsan, and a – blon [171] rdza hu ra ma; lcags thag 'phrang kha man; sa ku ti; rdza gsang ha cag 'ga' ma phu; hu ra; mar sgo womp u ring; gsang khri; rdza rgyab smug mo [172] mtsho 'khrung [173] sangs rgyas bstan 'dzin [174] kaH thog drung rin po che; smin gling khri chen 05 'phrin las rnam rgyal, BDRC P674 (It is not clear to us whether this is the Third Throne Holder rin chen rnam rgyal (1694–1758; BDRC P674 ) or the Fifth Throne Holder mentioned in this paragraph.); rje bla ma mi 'gyur dpal sgron, BDRC P678 ; and rdzogs chen grub dbang 02 'gyur med theg mchog bstan 'dzin, BDRC P677 [175] kaH thog drung rin po che; dri med zhing mgon po, BDRC P5972 ; rgyal sras o rgyan bstan 'phel; rgyal sras pad ma rnam rgyal; mkhar shing rig 'dzin chen po; smin gling khri chen 'phrin las rnam rgyal; smin gling mkhan chen 03 o rgyan bstan 'dzin rdo rje, BDRC P683 ; rdor brag rig 'dzin chen po khams gsum zil gnon; lha btsun 18 zhabs drung; khams pa rdzogs chen grub dbang 03 nges don bstan 'dzin bzang, BDRC P7404 [176] sgo me/rdo me; rong bo; tsa kho; rgyal mo rong; dar mdo lcags la mi che sa’i rgyal ba/mi nyag lcags la rgyal po; bdag po lha sras blo gros rgya mtsho [177] lcang skya rol pa'i rdo rje [178] tI shrir tsU Ta ma Ti ma hA ru sa rA [179] man ju bog to sras/ bde skyid rgyal po/ de sras khang shin/ de sras rgyal po hwong [180] krom kyi shu gur 'bar chung tshe yag rgyal [181] rgya mtsho thar; 'phen skor bde legs rab brten; phar kha [182] dpon mgon po dbang rgyal [183] yag skor ba bla kho [184] gser khog; rgya sde; shog pa [185] rje dbon bla ma bstan 'dzin nor bu [186] dpon kun bzang rnam rgyal; dge rgan chos dbyings bstan 'dzin [187] 'bar chung sangs rgyas bkra shis; bla ma 'jigs med chos dar [188] a gro bla ma sgrub chen pad+ma dbang rgyal [189] 'gyur med pad+ma chos rgyal; 'bru rigs [190] a gro bla ma pad+ma rgya mtsho; kun bzang dar rgyas [191] bla rab 'dzin pa 23 rig 'dzin tub bstan dge legs dpal bzang po phyogs las rnam par rgyal ba'i sde [192] dpon rig 'dzin [193] gsan Tang tI shri o la 'phen [194] The text states thirteen communities, however, there are only twelve. [195] dpon 'tsho mdzad chen po NOTES BIBLIOGRAPHY 'Gyur med pad+ma chos rgyal. 1852?. 'Jam dbyangs brtan pa'i 'khor lo'i sgyu 'phrul gyi rol gar 'od gsal gnam gyi lha zhing u hu wang jing gir gyi gdung rab yi ger bkod pa pad+ma rA ga'i phreng ba zhes bya ba bzhugs so . London: Tib Shelf W001 COLOPHON Thus, The Ruby Garland i s a document of the genealogy of the Divine, Great Emperor Uhu Genghis Khan, an emanation of Manjughosha, and the state preceptors and gurus connected with that genealogy. Gyurme Pema Chogyel, also known as Rigdzin Tubten Gelek Pelzangpo Chokle Nampar Gyelwai De, the Twenty-Third State Preceptor of Genghis Khan’s lineage wrote it.[ 191 ] It was composed on a virtuous day in the sixth month of the Water Mouse Year (1852?) to fulfil the wishes of Lord Rigdzin,[ 192 ] a descendant of Gyamtso Tar, who is unmistakably Genghis Khan’s descendent and State Preceptor, Santang Ola Pen.[ 193 ] ​ May it be victorious! ​ As the ancient saying goes: “The immutable fort is the Fort of Yerkhen Dazhi. The immutable lords are the descendants of the heavenly Genghis Khan. The immutable subjects are the communities of the three and nine districts. The number of subjects is said to be one hundred and fifty-five thousand, two hundred and ten.” ​ A later saying posits: “The descendants of the heavenly Genghis Khan governed the left, right, lower, and central regional divisions of Kokonor. There were three thousand and two hundred black nomadic tents, sixty families, and over three hundred lord families. Thus, these are the two sayings [associated with the descendants of Genghis Khan].” ​ After some time, when they arrived in the south, there were three communities of lords: Pen, Kyab, and Yak. There were nine communities of subjects: Ja, Tak, and Gur, three communities of ministers: Gya, Tsen and A, and the three communities of subjects: Gon, Sok, and Gyo. Within those twelve[ 194 ] communities numbered around one hundred and eighty families. It is said that during the time of the Lord Tsodze Chenpo[ 195 ] and the state preceptor gurus and brothers [Tashi Gyamtso and Sanggye Tendzin], the status [of the whole community] was higher than that of Brahma. May it be victorious! The Ruby Garland: A Genealogy of the Emperor Uhu Wang Genghis Khan The Divine Ruler of Clear Light, A Magical Emanation of Manjughosha’s Wheel of Stability Abstract 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). ​ བོད་ཡིག Tib Shelf W001 DOWNLOAD TRANSLATION VIEW TRANSLATION AUTHOR Gyurme Pema Chogyel HISTORICAL PERIOD 13th Century 14th Century 15th Century 16th Century 17th Century 18th Century 19th Century CLAN Barchung LORDS 1. Genghis Khan 2. Chagatai Khan 3. Borta Ching (pending) 4. Hanwang Khola Jing 5. Tawang Negoye 6. Sanwang Tomer 7. Yerkhen Dazhi Tawang 8. Hputai Wang Ulkebe 9. Shrir Nadalai Wang 10. Maga Shri Palayon Wang 11. Sanwang Olgo Temu 12. Chinggi Dalai Wang Kunga Dorje 13. Wangchuk Gyeltsen 14. Tiwang Yeten Toktu 15. Tale Wangtang Tirti Mangga Shri 16. Ila Sikyi Wangpa Chara 17. Elche Wangsan Gaushri 18. Tawang Tolo Gechi 19. Tale Wangsiwi Tanata 20. Sanwang Tashir Ola Pen 21. Yewan Tebun Tsita Gaushri 22. Sanshri Gung Gonpo Gyel 23. Namlha Yak 24. Sanggye Tendzin 25. Gonpo Wanggyel 26. Kunzang Namgyel 27. Sanggye Tashi STATE PRECEPTORS 1. Dharma Lord Yonten Pel 2. Dharma Lord Yeshe Gyeltsen Pel 3. Dharma Lord Gelek Pel 4. Dharma Lord Jinpa Pel 5. Dharma Lord Gyamtso Pel 6. Dharma Lord Jampa Pel 7. Khyilwa Kunga Pel 8. Dharma Lord Gyeltsen Bum 9. Dharma Lord Jangchub Pel 10. Purnye Shri 11. Zhiwa Pel 12. Dharma Lord Drime Pel 13. Dharma Lord Taye Pel 14. Dharma Lord Tashi Gawai Pel 15. Dharma Lord Lachen Ozer Pelwa 16. Rana Kotu 17. Dharma Lord Gyeltsen Pel 18. Dharma Lord Lekpa Pel 19. Dharma Lord Sonam Pel 20. Dharma Lord Lama Gyurme Tashi Gyatso ​ No State Preceptors for two Generations ​ 21. Lama Tendzin Norbu 22. Choying Tendzin 23. Lama Jigme Chodar (no title and end of bloodline) 24. Drubchen Pema Wanggyel (lama of the lineage) 25. Gyurme Pema Chogyel (author) TRANSLATORS Tib Shelf Rachael Griffiths TBC TBC TBC TBC The Ruby Garland: A Genealogy of the Emperor Uhu Wang Genghis Khan The Divine Ruler of Clear Light, A Magical Emanation of Manjughosha’s Wheel of Stability 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 Om Swasti! From the profound instructions of the incredible Lake Manasarovar Comes the wealth of precious pith instructions endowed with the Enlightened mind; I respectfully bow to those of the Kagyu tradition: Tilopa, Naropa, Marpa, Milarepa, and Dakpo [Gampopa], the protectors of beings! ​ KYODRAK MONASTERY: The Universally Abundant Kyodrak Monastery: The Place that Disseminates and Proliferates the Theory and Practice of the Buddhist Teachings[1 ] LOCATION OF THE GREAT MONASTIC SEAT OF KYODRAK MONASTERY: ​ Tibet, the Land of Snow, a place exalted like a crown jewel on the top of the Earth, is divided into three regions: Amdo, Central Tibet, and Kham. In Do Kham there is a famous practice site of Guru Pema called The Universally Abundant Kyodrak , which is one of the twenty-five great sacred sites of Do Kham. It is the excellent Akanishta descended upon the Earth, an utterly vast arrangement of implements and seed syllables. That is the location of Kyodrak Monastery. ​ ESTABLISHMENT OF THE MONASTERY: ​ In the Iron Bull Year of 1361 in the sixth calendrical cycle of the Tibetan calendar, one of Lha Repa Tsondru Pelwa’s[2 ] many disciples, the supreme emanation of Manjushri, Langre Drakpa Gyeltsen,[3 ] practiced in the area’s sacred site of the eastern facing Kyoko Cave.[4 ] When he had discovered accomplishment in a single life, the primordial wisdom dakini prophesised: ​ “On the palace atop the cliff over there,[5 ] is the pollen bed of the enlightened mind of the great, glorious Chakrasamvara. In its centre sits a boulder like a sizeable and majestically poised tiger. Compile the embers of a fire in this essential place![6 ] This important place is like a vigorous striped tiger. The benefit of beings and the teachings will flourish far and wide.” ​ Saying that, the dakini emanated into a fox and stole his shoes. Early the next morning he sought for the tracks [of the dakini] in the fallen snow. There he saw the main cliff of Kyodrak—at its crest was a swirling rainbow tent of the dharmakaya, at its slope was a pleasant rain of blessings, and diffusing across its base was the aromatic fragrance that arises from discipline. Understanding the dependent arisings from having arrived at this place of solitude, he constructed the initial monastic [structure] of Kyodrak. ​ It was at that time that the Mongol King Genghis Khan offered a bronze[7 ] statue of the unparalleled Teacher Shakyamuni. He, [Drakpa Gyeltsen], saw that the figure of the Teacher was made of a brilliant mass of rainbow light and stated that this supreme sacred object is equal in blessings to Shakyamuni. Consequently, he made it the central sacred object of the temple. ​ The dependent arisings of that statue are well suited to allow the teachings to abide for a long while and for there to be a continuous stream of beings who understand the teachings and benefit whomever they encounter. The main representational statue of the enlightened mind was an eight-year-old form of the Sixth Dharmakaya Vajradhara[8 ] made from a refined gold of high-quality. ​ In the representational statue of the unified enlightened mind are many relics of the buddhas including small pearl-like relics (ringsel ) of Tilopa Prajnabhadra (988–1069),[9 ] small pearl-like relics from the nose blood of Naropa Jnanasiddhi (1012–1100),[10 ] a tooth from Marpa Chokyi Lodro (1012–1097)[11 ] with a manifested Hevajra, a small pearl-like relic in the shape of a conch shell from the Laughing Vajra Milarepa (1040–1123),[12 ] the combined tongue, heart, and eyes of the Youthful Moonlight of Dagpo [Gampopa], and small pearl-like relics from Barom Darma Wangchuk (1127–1194).[13 ] After those were put into the representational [statue] of the unified enlightened mind, a ‘rain of flowers’ fells three times and consecrated the sacred place. “In future times, this will be my representative,” he said as the people received his command. ​ Later when the accomplished meditator Marmo [Sonam Dondrup] was young, as he offered prayers, the compassionate eyes [of the statue] looked upon him pensively. Marmo [Sonam Dondrup] was actually able to see its smiling face and nicely arranged white teeth. Blazing with sincere and measureless devotion, he genuinely discovered the realization of the single experience of meditation. Thus, he built a temple and sacred objects. Philosophical System: ​ It adheres to the stainless tradition of the unbroken lineage of the essential meaning of the dharma lords of the Barom Kagyu, one of the four great Kagyu traditions. ​ MAINTENANCE OF THE TEACHINGS: ​ The transmission is maintained firstly by the lineage gurus of the accomplished ones, secondly by the lineage of the Bare[14 ] knowledge holders, lastly by the lineage of the emanations of the bodhisattvas. Development: ​ There is the unbroken lineage of accomplished masters inseparable from the great masters and accomplished ones of India who soared like a flock of birds in the sky. They include the Kyodrak dharma lords, [specifically] the thirteen accomplished ones of Barom, who knew how to fly as they had mastered the power over their winds and mind. Their fame has spread far and wide. ​ There are various representations of enlightened body, speech, and mind including the thirteen [sets] of the Translated Words of the Victor written in gold. Up until this point, it has been the history of the development of the precious teachings of the victor at the central peak of Kyodrak, or the main Kyodrak cliff. ​ FOUNDING OF THE MONASTERY IN CENTRAL KYODRAK: ​ In the Wood Dog Year, 1754, of the thirteenth calendrical cycle, Kyodrak Tsoknyi Ozer (b. 1737)[15 ] received the complete instructions of the abiding nature from Nedo Dechen.[16 ] Then he went on pilgrimage to U in [central Tibet] and met Karmapa Dudul Dorje (1733/34–1797/98)[17 ] who had decided that Tsoknyi Ozer was the reincarnated emanation of Choje Lingpa (1682–1720)[18 ] and bestowed him the name Tsoknyi Ozer and all of the instructions. ​ “Since your benefit to beings is in Kyodrak,” the Karmapa prophesised, “you must go there and be of service. In the future you will be of great help for the Barom teachings.” Accordingly he travelled to his homeland. He received all the instructions of the liberative methods from Selje Chogrub Senge. Before that time as there had only been black yak-haired tents at Kyodrak, he [Tsoknyi Ozer ] built Pur Khang Fort[19 ] in 1779. There he conducted meditational practices, rituals, and offerings. ​ In the thirteenth calendrical cycle of the Wood Dog Year, 1785, Tsoknyi Ozer constructed Kyodrak Monastery’s new assembly hall along with its sacred objects. His enlightened activities flourished and spread: He established the tradition of Choje Lingpa’s revealed treasure teachings, becoming the object of worship for the people of China, Tibet, and Mongolia. He [built] innumerable and priceless representations of the enlightened body, speech, and mind and established retreat centres at numerous hermitages. In brief, he extensively spread and proliferated the teachings of both theory and practice, such as the dances, mask dances, and melodies, following the traditions of the previous knowledge holders. ​ DESTRUCTION: ​ During the Cultural Revolution, the sacred objects and the immeasurable mansion of this monastery were destroyed, falling into ruin just like the other monasteries. Only its name had remained. ​ RESTORATION: ​ Relying upon the marvellous armour of the aspirations of the Eighth Dungtrul Rinpoche, the Ninth Selga Rinpoche, the emanation Aten Puntsok, the elder guru Yeshe Rabgye, the emanation Tsoknyi Ozer , Chadrel Tsultrim Tarchin, Khenpo Damcho Dawa, Khenpo Jikga, the accomplished guru Tashi Namgyel, and Lopon Tsering Gyurme, the abbots, emanations, and the sangha newly constructed the assembly hall along with the sacred objects even more elaborately than before. ​ In the main monastic seat [of Kyodrak Monastery] are the following: Barom’s Immutable and Spontaneously Established Temple, a college for the theories of the excellent teachings, the retreat centre for spontaneously accomplishing the two benefits, a tantric college for teaching the three vehicles in the lineage tradition of Marpa, a medical college to bring love and benefit to all, the Dzamo retreat centre, the Kechara nunnery of great bliss, the Lotus Stem retreat centre of enlightenment, Barom’s practice centre of the blissful and secret mantra, Victor Gyam’s Avalokiteśvara practice centre, the practice centre of all knowledge, Narong’s practice centre of the luminosity of great bliss, and Khongne practice centre of auspicious liberation. As for the minor temples that are always in use there are the new protectors’ temple, the Vajrakila meditation centre, the Lion-Faced centre, the Lotus Vajra centre, the longevity centre, the Dorje Drolo centre, and the Three Blissful Seals centre. ​ Each year there are gatherings including a great accomplishment ceremony of the peaceful practices, enlightened heart practices, vase practices, longevity practices, practices for the tenth day, practices for all greater and lesser days, Barom’s grand prayer festival, and Barom’s ritual offerings for the deceased. Their corresponding sacred objects, dances, chants, and melodies are better than before. The monastery and its affiliated institutions have around two-thousand monastics [in total]. ​ Furthermore, for the benefit of the entire district, there is the Precious Pleasant Grove School: The Source of Qualities for the orphans separated from the care of their parents, a nursing home for those separated from their loving children, a thrift store for those who are not able to conduct business, a hospital of both Chinese and Tibetan medicine with reduced costs of treatments for the destitute and sick, and so forth. In brief, it is an extraordinary place for maturing the beings and the teachings. ​ ASPIRATION: May all the mountains be filled flock of meditators! May all textual traditions be enriched with scholars! May the teachings of the victorious Barom, the beautiful and conquering teachings Of the two wheels of meditators and scholars, flourish! [1] skyo brag spyi 'byams phun tshogs thub bstan bshad sgrub dar rgyas gling [2] lha res pa brtson 'grus dpal ba [3] mchog tu gyur pa 'jam dbyangs rnam 'phrul glang ras grags pa rgyal mtshan [4] skyo kho nyin phug [5] ya ki brag [6] This means to construct a new monastery at this location. [7] zi khyim [8] This is the Vajradhara of the sixth buddha family from which the other five families emanate. [9] ti lo pa [10] nA ro pa, BDRC P3085 [11] mar pa chos kyi blo gros, BDRC P2636 [12] mi la res pa bzhad pa'i rdo rje, BDRC P1853 [13] 'ba' rom pa dar ma dbang phyug, BDRC P1856 [14] 'bar re [15] skyo brag tshog gnyis 'od zer [16] gnas mdo bde chen [17] karma pa 13 bdud 'dul rdo rje, BDRC P828 [18] chos rje gling pa, BDRC P671 [19] phur khang NOTES BIBLIOGRAPHY Skyo brag dgon pa. 2021. Skyo brag dgon pa'i gsal bshad mdor bsuds . London: Tib Shelf I001 COLOPHON Composed collectively by those at Kyodrak Monastery. A Brief History of Kyodrak Monastery Abstract A brief history of Kyodrak monastery where the successive reincarnations of Tsoknyi Ozer reside. It is the main seat of the Barom order, one of the four main divisions of Kagyu, situated in Do Kham. Tib Shelf I001 DOWNLOAD TRANSLATION VIEW TRANSLATION AUTHOR Various TRADITION Kagyu FOUNDED 1361 REGION Do Kham ASSOCIATED PEOPLE Kyodrak Tsoknyi Ozer Langre Drakpa Gyeltsen Marmo Sonam Dondrup The Eighth Dungtrul Rinpoche The Ninth Selga Rinpoche Tulku Aten Puntsok Guru Yeshe Rabgye Chadrel Tsultrim Tarchin Khenpo Damcho Dawa Khenpo Jikga Guru Tashi Namgyel Lopon Tsering Gyurme TRANSLATOR Tib Shelf INCARNATION LINES Tsoknyi Ozer A Brief History of Kyodrak 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 ​ Subscribe ​ Instagram Facebook ​ Support Us TIB SHELF SUBMIT A TRANSLATION SUBSCRIBE ALL PUBLICATIONS BIOGRAPHICAL GOVERNMENTAL MISCELLANEOUS CONTEMPORARY INSTITUTIONAL BUDDHIST

The Wondrous Light of Lunar Nectar: The Biography of Künga Palden The Wondrous Light of Lunar Nectar is a biography of Chatral Künga Palden (1878–1944) written by Dilgo Khyentsé Tashi Paljor. Dilgo Khyentsé Tashi Paljor Biography Abridged Biographies: The Lineage of the Do Family This text provides us with an insight into the life of Do Khyentse 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. Do Dasal Wangmo Biography The Hook Which Invokes Blessings: A Supplication to the Life and Liberation of Knowledge-Holder Jalü Dorjé This concise biographical prayer to 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 Biography of Khyungtrül Pema Trinlé Gyatso Khyungtrül Pema Trinlé Gyatso, also known as Khyungtrül Kargyam, was a treasure revealer, a highly learned master, and undeniably an important figure in the Rimé movement of the nineteenth century in Kham. Pema Gyurme’s disciple, Khen Orgyen Namgyal, composed this short biographical text, sourcing Khyungtrül’s autobiography and oral account. Khen Orgyan Namgyal Biographical Dzogchen Khenchen Abu Lhagang Khenpo Tsöndrü's brief biography of his own teacher Pema Tekchok Loden (1879–1955), alias Khenchen Abu Lhagang, tells how he studied under some of the most illustrious masters of his day before serving as abbot for eight years at the famed monastic college of Dzogchen Śrī Siṃha and then retiring to a nearby cave, focusing on meditative practice. Khenpo Tsöndrü Biography Mura Pema Dechen Sangpo 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 Lungtog Nyima it clearly describes some of the key moments, activities, teachers and students of the Mura lineage. Tenzin Lungtok Nyima Biography Biography of Gyalsé Rigpé Raltri This biography of Rigpé Raltri was written by Tubten Chödar. Rigpa Raltri was the younger son of Do Khyentsé Yeshé Dorjé and was recognized as the reincarnation of Jigme Lingpa's son, Jigmé Nyinché Özer. Tubten Chödar Biography A Brief Biography: The Successive Incarnations of Tsoknyi Öser These introductory biographies of the successive reincarnations of Tsoknyi Öser invite us to the land of liberation by establishing their enlightened lifestyles as examples. The text highlights the significance of devotion towards a spiritual master as, for example, the Third Tsokyni lighting his ring finger on fire, offering it as a lamp to fulfil his guru's aspirations. Wönpo Gelek Biography ALL PUBLICATIONS BIOGRAPHICAL GOVERNMENTAL MISCELLANEOUS CONTEMPORARY INSTITUTIONAL BUDDHIST

RETURN TO ALL PUBLICATIONS For over one thousand years the three regions of Tibet were ruled by forty-three successive Tibetan familial kings. Beginning with the first king Nyatri Tsenpo in the second century [BCE] and [finishing with] U Dum Tsenpo in the ninth century [CE]. ​ [During this time], the kingdom of Tibet’s military power and rule became one of Central Asia's most powerful. For this reason, it is included within the three countries of comparable strength: China, Tibet, and Mongolia. Tibet developed its own independent language and grammar from that time and was considered the second Noble Country (India) in all respects to dharma, sciences, and social civilization. ​ In the ninth century Tibet collapsed into a fragmented state and lost its capacity to remain united. It lacked a well-organized political administrative power, and there were only ruling regional chieftains. Drogon Chogyel Pakpa (1235–1280) established a priest-patron relationship with the Great Hor in the 1260s, once again reviving a political power that pervaded Tibet's three regions in their entirety. However, shortly after this period, not only were they unable to protect the borderlands, but Tibet’s reigning party frequently changed over the next three hundred and eighty years with Pakdru, Rinpung, and Tsangpa ruling respectively. For these reasons, [a set of] laws and administrative power could not reach all of Tibet. Due to numerous domestic dissensions, Tibet’s prevailing political power dramatically diminished. ​ From the moment His Holiness, the Great Fifth [Dalai Lama] (1617–1682), founded the Gaden Podrang Government in 1642, the tradition [which acknowledges] the successive incarnations of the Powerful Victor, [the Dalai Lama], as the leaders of the spiritual and political affairs of Tibet was inaugurated. The Tibetan political administration was correspondingly stabilized, Buddhist teachings flourished in a non-sectarian manner, and Tibetan people happily enjoyed a life of freedom. The tradition in which the incarnations of the Powerful Victor, [the Dalai Lama], gradually acquired political-administrative activities upon reaching a suitable age was established. ​ At the end of the nineteenth century and the beginning of the twentieth century, a general secular approach and international foreign relations had not adequately developed. Additionally, not long after the Great Thirteenth [Dalai Lama] had accepted his authority over the political administration, powerful adverse conditions forced him to flee to Mongolia, China, and India. In conjunction with resettling himself in the country [of Tibet], he re-enforced Tibet’s position of power and made a [significant] declaration. In harmony with the observations of the international environment during his recent [forced] journey, he brought about outstanding achievements by exerting himself to create ways that bring comfort to Tibetan people and approaches for firmly establishing a political administration, modern education, and other institutional reforms. The main point is that for nearly four hundred years, Tibet’s political administration, [the Gaden Podrang], has been able to stably govern. ​ In 1949 the Chinese Red Army began their violent invasion of Tibet. In 1950 when the situation in Tibet became critical, His Holiness, the Great and Supreme Fourteenth [Dalai Lama] (1935–) had to [prematurely] accept the responsibilities of the political administration even though he was only sixteen years old. Under the force of the People’s Republic of China, in 1951, Tibet had to sign the so-called Seventeenth Point Agreement. While the government of Tibet tried to abide [by the settlement] for eight years, the Chinese governmental authorities disregarded the articles of the agreement and violently suppressed the Tibetan people. As such, His Holiness, the Great and Supreme Refuge-Protector [the Dalai Lama], and the Cabinet Ministers had to relocate the Tibetan Administration to the Yulgyel Lhuntse District. There they maintained their declaration that the [Chinese government] had pressured them to sign the Seventeen Point Agreement. ​ Immediately upon arriving in exile on 18th April 1959 in the city of Tezpur, India, [His Holiness and the Cabinet Ministers] held a press conference during which they reasserted the declaration that repudiated the Seventeen Point Agreement. All Tibetans in Tibet and diaspora continue to believe and recognize that the legitimate Tibetan Administration is wherever His Holiness [the Dalai Lama], the Great and Supreme Refuge-Proctor, and his Cabinet Ministers reside. ​ Upon the formation of the Tibetan Administration in Exile in India, which was under the leadership of the His Holiness [the Dalai Lama], the Great and Supreme Refuge-Protector granted a legitimate democratic system, which had been his long-held wish. Subsequently, the democratically elected body of the Tibetan Parliament was established in 1960. ​ In 1961 they prepared the constitution's fundamental principles for the future Tibetan [nation] and announced the constitution in 1963. In 1991 His Holiness [the Dalai Lama], the Great Refuge-Protector, converted the Tibetan Parliament into a proper legislative assembly. Accordingly, the eleventh Parliament established the Charter of the Tibetans in Exile, which His Holiness the great [Dalai Lama] approved on 29th June 1991. This transformed the Tibetan Administration in Exile to accord with a modern democratic system possessing a written constitution. ​ In 2001 following the wishes of His Holiness [the Dalai Lama], the Great and Supreme Refuge-Protector, the people directly elected a Prime Minister. This was significant progress in the development of democracy. ​ In the Charter of the Tibetans in Exile there are conditions which establish the successive incarnation of His Holiness [the Dalai Lama], the Refuge Protector, as the director of the government and the leader of the nation. However, His Holiness saw multiple long and short-term objections, necessities, and reasons for the Tibetan people not to rely on a sole person [as the head of the government]. To ultimately develop a democracy from that time onward, on 14th March 2011, His Holiness [the Dalai Lama], the Great and Supreme Refuge-Protector, did not accept the responsibilities of the political and governing administrations. ​ Furthermore, he irrevocably and firmly declared to the [parliamentary] assembly that the leader of the political and governing administrations should be a democratically elected representative. To accomplish this [goal], the framework of the Charter would need to be amended. An appeal was put forward for him to reconsider [his declaration], but he did not accede and returned the request. ​ Moreover, based on the eleventh chapter of the currently existing Charter, His Holiness [the Dalai Lama], the Great Refuge-Protector, gave his permission to amend the Charter and pass his responsibilities over secular affairs to the elected leaders. These leaders’ capacity to serve and be the representatives of all Tibetan people in Tibet and abroad was confirmed on 29th May 2011. ​ ​ Chapter 1 Fundamental Principles Article 1 ​ - Refuge-Protector— The Symbol of Tibet and the Tibetan People The destined deity of Tibet is Avalokiteśvara who is His Holiness the Fourteenth [Dalai Lama], the Victor of the three realms and the Great and Supreme Refuge-Protector. He is the commander of the universe’s peace and the master of all the teachings of the victorious [buddhas] upon the Earth. He is the Refuge-Protector of all Tibetans, the unsurpassable leader, and a guide for moral behaviour. He is the identity of the Tibetan people, the symbol of their unity, and the sovereign spokesperson of all Tibetans. Those conditional factors have been established through the historical events over the centuries and by the culture and aspirations of sovereign Tibetans. Therefore, he intrinsically possesses the responsibilities and the authority enumerated below. ​ 1. He shall give counsel, advice, and encouragement on any matters of the Tibetan people and the procedures of Central Tibetan Administration including the development of the Tibetan peoples’ welfare, thoughts and conduct, the preservation and promotion of Buddhism, culture, and sciences, and the methods that accomplish the main goal of Tibet. ​ 2. Whenever His Holiness [the Dalai Lama], the Great Refuge-Protector, sees the necessity, or upon the request from the leaders, he shall state his judgment concerning the prominent matters of the Tibetan people, society, Buddhism, and politics to the parliament and cabinet as grounds for investigation. 3. For the Central Tibetan Administration and the Tibetan people, he shall meet and discuss with international leaders and various important people. His Holiness shall bestow the title of the representative of His Holiness [the Dalai Lama], the Great and Supreme Refuge-Protector, to the official representatives and specified representatives who have been appointed by the cabinet. (continued) Chapter 4 (continued) Article 28 - His Holiness and the Summoning of the Cabinet Meetings Withdrawn (Continued) Article 31 - Council of Regents Withdrawn ​ Article 32 - Chairman of the Council of Regents Withdrawn ​ Article 33 - Duties and Powers of the Council of Regents Withdrawn ​ Article 34 - Dissolution of the Council of Regents and Removal of Regents Withdrawn ​ Article 35 - Term of Office and Salary of the Council of Regents Withdrawn (continued) Chapter 5 (continued) Article 43 - His Holiness [the Dalai Lama]’s Annual Address and Communications to the Tibetan Parliamentary Assembly Withdrawn ​ Article 44 - Rights of the President and the Admission of Cabinet Ministers in the Sessions of the Tibetan Assembly The President and Cabinet Ministers have the right to take part in the sessions of the parliamentary assembly and the sessions of the standing committees. They have the right to deliver speeches, engage in debate, and propose the agenda. However, they do not possess the right to vote [in the assembly]. (continued) Chapter 6 (continued) ​ Article 68 - Obtaining the Judgement from the Supreme Justice Commission Withdrawn (continued) ​ Article 70 - Office of the Judicial Administration Withdrawn Chapter 8 Electoral Procedures ​ Article 96 - Tibetan Central Election Commission There shall be an independent Tibetan Central Election Commission for the discharge of duties pertaining to the election of the members of the Tibetan Assembly, the Speaker, the Deputy Speaker of the Tibetan Assembly, and the Auditor General as well as any other election responsibilities regarding referendums on major issues involving the interest of Tibetan citizens. ​ Article 97 - Chief Election Commissioner of the Tibetan Central Election Commission, Their Responsibilities and Power ​ 1.a. Whenever the Tibetan Central Election Commission requires a Chief Commissioner due to its vacancy, the Supreme Justice, the Speaker, Deputy Speaker, and the President are to set up a special committee comprised of three people specifically assigned to select candidates. The proposed candidates should be at least double [the vacancy] and voted upon in parliament. Whosesoever wins the majority shall be recognized as the selected Chief Commissioner of the Tibetan Central Election Commission. Otherwise from time-to-time, the cabinet can appoint the necessary members after consulting with the Chief Commissioner of the Tibetan Central Election Commission. ​ 1.b. Whenever there is the need to appoint a Chief Commissioner for the Tibetan Central Election Commission when the parliament is not in session, with more than two-thirds majority, the standing parliament can appoint a Chief Commissioner from amongst the candidates proposed by the aforementioned selection committee. ​ 2.a. Whenever there is the need for an election of the President and the Members of Parliament, two additional Election Commissioners are required in the Tibetan Central Election Commission beginning from the official announcement for commencing the election up until the time of declaring the final results. The Supreme Justice, the Speaker, Deputy Speaker, and the President are to set up a special committee comprised of three people specifically assigned to select candidates. The proposed candidates should be at least double [the vacancy] and voted upon in parliament. Whosesoever wins the majority shall be recognized as the selected additional Election Commissioner of the Tibetan Central Election Commission. Conversely, it is sufficient for the parliamentary assembly to decide [and appoint an additional Election Commissioner] with a majority [vote] as long as the committee mutually supports the chairman of the Public Service Commission and the Tibetan Audit Commission. ​ 2.b. Whenever there is the need to appoint an additional Election Commissioner of the Tibetan Central Election Commission when the parliament is not in session, with more than two-thirds majority, the parliamentary standing committee can appoint an additional Election Commissioner from amongst the candidates proposed by the aforementioned selection committee. ​ 2.c. Before entering into their responsibilities, the Chief Election Commissioner and the two additional Election Commissioners of the Tibetan Central Election Commission must take an oath before the Supreme Justice Commissioner per the main points settled in the law. ​ 3. From the appointment of the additional Election Commissioners of the Tibetan Central Election Commission until the declaration of the final electoral results, all the electoral procedures shall be decided by the Chief Election Commissioner of the Tibetan Central Election Commission and the two additional Electoral Commissioners either through a unanimous or majority decision. The Chief Electoral Commissioner shall be in charge of the committee of the electoral commission. ​ 4. The duties and powers of the Election Commission and framework of their procedures and functions shall be implemented as determined by the parliamentary assembly. ​ 5. Per articles of this charter, the Tibetan Central Election Commission shall formulate the regulations of the general election, which shall be implemented as determined by the parliamentary assembly. ​ 6. The Tibetan Central Election Commission shall investigate and resolve all irregularities or discrepancies involving election procedure. If the decision made by the commission is disapproved, the matter may not be brought before any other Justice Commission except the Supreme Justice Commission. ​ 7. Any irregularities or discrepancies involving election procedure in separate Tibetan settlements may be investigated and resolved by the Local Election Commission. If the decision made by the Local Election Commission is disapproved, the matter may be brought before the Tibetan Central Election Commission. If the matter remains unresolved, the matter may be referred to the Supreme Justice Commission. ​ Article 98 - Salary of the Chief Commissioner of the Tibetan Central Election Commission (continued) ​ 3. If only one person is acting as the Chief Election Commissioner and the additional Election Commissioner, then there is no need to determine a separate salary, allowances, pension, and other privileges. If another person is appointed in addition, the salary, allowances, and other privileges are comparable to the Chief Commissioner’s other than the pension. ​ Article 99 - Term of the Chief Commissioner of the Tibetan Central Election Commission ​ 1. The term of the Chief Commissioner shall be [set to] five years unless a resolution calling for the removal of the Chief Commissioner of the Tibetan Central Election Commission is approved by more than two-thirds majority of the parliamentary assembly, or the term of the Chief Commissioner shall be [annulled] upon reaching the age of sixty-five, whichever the case may be. (continued) Chapter 9 (continued) ​ Article 101 - Composition of the Public Service Commission ​ 1. The Public Service Commission must function with a Chairperson and two to four Committee Members. Whenever there is a vacancy, the Supreme Justice, the Speaker, Deputy Speaker, and the President set-up a special committee comprised of three people specifically assigned to select candidates. The proposed candidates should be at least double [the vacancy] and voted upon in parliament. Whosoever wins the majority shall be recognized as the selected Chairperson or a Committee Person of the Public Service Commission. ​ 2. Whenever there is the need to appoint a Chairperson or Committee Member for the Public Service Commission when the parliament is not in session, with more than two-thirds majority, the standing parliament can appoint a new Chairperson or Committee Member from amongst the candidates proposed by the aforementioned selection committee. ​ 3. Before entering into their responsibilities, the Chairperson or Committee Member of the Public Service Commission must take an oath before the Supreme Justice Commissioner per the main points settled in the law. (continued) ​ Article 103 - Rules of the Procedures and Functions of the Public Service Commission The formulated framework of procedures of the Public Service Commission shall be implemented as determined by the parliamentary assembly. (continued) Chapter 10 (continued) ​ Article 107 - Composition of the Tibetan Audit Commission ​ 1.a. Whenever the Tibetan Audit Commission requires an Auditor General due to its vacancy, the Supreme Justice, the Speaker, Deputy Speaker, and the President are to set up a special committee comprised of three people specifically assigned to select candidates. The proposed candidates should be at least double [the vacancy] and voted upon in parliament. Whosoever wins the majority shall be recognized as selected Auditor General of the Tibetan Audit Commission. ​ 1.b. Whenever there is the need to appoint an Auditor General of the Tibetan Audit Commission when the parliament is not in session, with more than two-thirds majority, the standing parliament can appoint an Auditor General from amongst the candidates proposed by the aforementioned selection committee. ​ 2. Before entering into their responsibilities, the Auditor General of the Tibetan Audit Commission must take an oath before the Supreme Justice Commissioner per the main points settled in the law. (continued) Chapter 11 (continued) ​ Article 112 - Referendum Withdrawn ​ Article 113 - Transitional Provisions Withdrawn ​ Article 114 - Infrastructural Reorganisation Withdrawn (continued) Appendix No 1. A - Oaths for the Duties of the President and the Cabinet Ministers ​ President: ​ Since I, ( name ), have been elected as the President of the Tibetan Administration, with faith and trust in the Charter of the Tibetans in Exile, I will fulfil all duties and obligations of the President in accordance with the fundamental principles of the charter. I will serve to the best of my ability with sincerity and pure intentions devoid of self-centred partiality, apprehension, and favouritism. ​ Cabinet Minister: ​ Since I, ( name ), have been elected as a Cabinet Ministers of the Tibetan Administration, with faith and trust in the Charter of the Tibetans in Exile, I will fulfil all duties and obligations of a Cabinet Ministers in accordance with the fundamental principles of the charter. I will serve to the best of my ability with sincerity and pure intentions devoid of self-centred partiality, apprehension, and favouritism. ​ I make this firm oath with the Three Jewels as my witness. Or I solemnly swear.​ ​ Appendix No 1. B - Oaths of Confidentiality ​ President: ​ I, ( name ), will never directly or indirectly disclose to anyone the confidential matters related to the duties of the President unless the government has decided to make an announcement for the interest of Tibet and the Tibetan people. ​ Cabinet Minister: ​ I, ( name ), will never directly or indirectly disclose to anyone the confidential matters related to the duties of the Cabinet Ministers unless the government has decided to announce them for the interest of Tibet and the Tibetan people. ​ I make this firm oath with the Three Jewels as my witness. Or I solemnly swear. ​ ​ Appendix No 2 - Oaths for the Duties of the Members of Parliament ​ Since I, ( name ), have been elected as a member of the (XX) Tibetan Parliament, with faith and trust in the Charter of the Tibetans in Exile, I will fulfil all duties and obligations of the members of the parliament in accordance with the fundamental principles of the charter. I will serve to the best of my ability with sincerity and pure intentions devoid of self-centred partiality, apprehension, and favouritism. ​ I make this firm oath with the Three Jewels as my witness. Or I solemnly swear. ​ ​ Appendix No 3 - Oaths for the Duties of the Speaker and Deputy Speaker ​ Speaker: ​ Since I, ( name ), have been elected as the Speaker of the Tibetan Parliament, with faith and trust in the Charter of the Tibetans in Exile, I will fulfil all duties and obligations of the Speaker in accordance with the fundamental principles of the charter. I will serve to the best of my ability with sincerity and pure intentions devoid of self-centred partiality, apprehension, and favouritism. ​ Deputy Speaker: ​ Since I, ( name ), have been elected as the Deputy Speaker of the Tibetan Parliament, with faith and trust in the Charter of the Tibetans in Exile, I will fulfil all duties and obligations of the Deputy Speaker in accordance with the fundamental principles of the charter. I will serve to the best of my ability with sincerity and pure intentions devoid of self-centred partiality, apprehension, and favouritism. ​ I make this firm oath with the Three Jewels as my witness. Or I solemnly swear. ​ Appendix No 4​ - Oaths for the Duties of the Supreme Justice Commissioner and the Members of the Justice Commission ​ Supreme Justice Commissioner: ​ Since I, ( name ), have been elected as the Supreme Justice Commissioner of the Central Tibetan Administration, with faith and trust in the Charter of the Tibetans in Exile, I will fulfil all duties and obligations of Supreme Justice Commissioner in accordance with the fundamental principles of the charter. I will serve to the best of my ability and wise discernment with sincerity and pure intentions devoid of self-centred partiality, apprehension, and favouritism. ​ Members of the Justice Commission: ​ Since I, ( name ), have been elected as a member of the Justice Commission of the Central Tibetan Administration, with faith and trust in the Charter of the Tibetans in Exile, I will fulfil all duties and obligations of a member of the Justice Commission in accordance with the fundamental principles of the charter. I will serve to the best of my ability and wise discernment with sincerity and pure intentions devoid of self-centred partiality, apprehension, and favouritism. ​ I make this firm oath with the Three Jewels as my witness. Or I solemnly swear. ​ Appendix No 5 - Oaths for the Duties of the Chief Election Commissioner and the Additional Commissioners ​ Chief Election Commissioner: ​ Since I, ( name ), have been elected as the Chief Election Commissioner of the Tibetan Central Election Commission, with faith and trust in the Charter of the Tibetans in Exile, I will fulfil all duties and obligations of Chief Election Commissioner of the Tibetan Central Election Commission in accordance with the fundamental principles of the charter. I will serve to the best of my ability with sincerity and pure intentions devoid of self-centred partiality, apprehension, and favouritism. ​ Additional Election Commissioner: ​ Since I, ( name ), have been elected as an additional Election Commissioner of the Tibetan Central Election Commission, with faith and trust in the Charter of the Tibetans in Exile, I will fulfil all duties and obligations of an additional Election Commissioner of the Tibetan Central Election Commission in accordance with the fundamental principles of the charter. I will serve to the best of my ability with sincerity and pure intentions devoid of self-centred partiality, apprehension, and favouritism. ​ I make this firm oath with the Three Jewels as my witness. Or I solemnly swear. ​ Appendix No 6​ - Oaths for the Duties of the Chairperson and Committee Members of the Public Service Commission ​ Chairperson: ​ Since I, ( name ), have been elected as the Chairperson of the Public Service Commission, with faith and trust in the Charter of the Tibetans in Exile, I will fulfil all duties and obligations of the Chairperson of the Public Service Commission in accordance with the fundamental principles of the charter. I will serve to the best of my ability with sincerity and pure intentions devoid of self-centred partiality, apprehension, and favouritism. ​ Committee Member: ​ Since I, ( name ), have been elected as a Committee Member of the Public Service Commission, with faith and trust in the Charter of the Tibetans in Exile, I will fulfil all duties and obligations of a committee member of the Public Service Commission in accordance with the fundamental principles of the charter. I will serve to the best of my ability with sincerity and pure intentions devoid of self-centred partiality, apprehension, and favouritism. ​ I make this firm oath with the Three Jewels as my witness. Or I solemnly swear. ​ Appendix No 7 - Oaths for the Duties of the Auditor General of the Tibetan Audit Commission ​ Since I, ( name ), have been elected as the Auditor General of the Tibetan Administration, with faith and trust in the Charter of the Tibetans in Exile, I will fulfil all duties and obligations of the Auditor General in accordance with the fundamental principles of the charter. I will serve to the best of my ability and wise discernment with sincerity and pure intentions devoid of self-centred partiality, apprehension, favouritism. ​ I make this firm oath with the Three Jewels as my witness. Or I solemnly swear. ​ The above charter contains all the amendments made up until 6th February 2020. None NOTES BIBLIOGRAPHY See Link Above COLOPHON None The Charter of the Tibetans In Exile Abstract 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. LINK DOWNLOAD TRANSLATION VIEW TRANSLATION AUTHOR Various TRADITION No Affiliation INCARNATION LINE None HISTORICAL PERIOD 20th Century 21st Century TEACHERS None TRANSLATOR Tib Shelf INSTITUTIONS Government STUDENTS - The Charter of the Tibetans In Exile 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

Waterfall of Youth ‘Waterfall of Youth’, written in 1983, is a free-verse poem written in Tibetan. The form of the poem is that of a waterfall. As you read down the page, you can see the sometimes gentle, sometimes violent flow as the waterfall of youth visually cascades down the page. The cadence of the lines is also reminiscent of the flow of a waterfall or the current of a river. Döndrup Gyal Contemporary Translated Works Author & Poet Döndrup Gyal is considered the first modern Tibetan poet breaking through traditional Tibetan formalist elements. He is widely regarded in Tibet as the founder of Modern Tibetan Poetry. An accomplished scholar, writer, poet, and patriot, he passed away in 1985 when he was only 32. Döndrup Gyal 1953–1985 BDRC P5110 TREASURY OF LIVES ALL PUBLICATIONS BIOGRAPHICAL GOVERNMENTAL MISCELLANEOUS CONTEMPORARY INSTITUTIONAL BUDDHIST

RETURN TO ALL PUBLICATIONS ༈ ནམ་མཁར་རྒྱུ་བའི་སྙིང་སྡུག་མ། My Beloved in the Sky ​ ད་རང་མཚན་མོར་སྐར་མའི་ཐོག་ལངས་ཏེ།། ས་ཡི་གོ་ལར་བལྟས་ན་ཐག་རིང་བས།། ང་ཡི་སྡོད་ཁང་རིག་རྒྱུ་མ་རེད་མོད།། རྒྱང་རིང་རྒྱང་རིང་ཞིག་ན་འོད་ཐིག་ཅིག ། གཡོ་ཙམ་གཡོ་ཙམ་བྱེད་པ་མཐོང་ངེས་ཡིན།། ​ You stand atop the midnight stars Glancing out at the earth from afar. You may not see me in my room, Yet I sure see you, glittering, A single dot of light far, far away. དེ་ནི་ང་ཡི་ཁང་བའི་སྒེའུ་ཁུང་ཡིན།། སྐབས་དེར་ང་རང་གདན་སྟེང་གན་རྐྱལ་བསྡད།། རྣ་ཉན་རྣ་ནང་བཙུགས་ནས་གླུ་གཞས་མཉན།། གླུ་དེའི་གླུ་ཚིག་སྙན་རྒྱུ་མེད་ན་ཡང་།། དབྱངས་ནི་སྟོང་གསུམ་འོད་ཀྱིས་ཁྱབ་པ་ལྟར།། བཤད་ཀྱང་བཤད་མི་ཤེས་པའི་བྲོ་བ་སྟེར།། ​ That right there is the window to my room. In this moment, I’m lying on a cushion With earbuds in and listening to a song. The lyrics don't do much for me but the melody Seems to fill the whole universe with light, Giving me a feeling that defies description. ཁྱོད་ཀྱིས་ལོ་ཟླ་མང་པོ་མང་པོའི་རིང་།། སྐར་མ་མང་པོ་མང་པོའི་སྟེང་འཕུར་ནས།། ས་ཡི་གོ་ལའི་ང་ལ་བྱ་ར་བྱེད།། གནས་འདིར་ཁངས་ཆར་འབབ་ཅིང་རླུང་ལྡང་དུས།། ཁྱོད་ཀྱིས་མཐོང་བའི་འོད་ཐིག་མག་མོག་ཡིན།། མག་མོག་དེ་ཡང་ཁྱོད་ཀྱིས་ང་རུ་བསྒོམས།། དེ་ལྟར་ང་ནི་ས་ཆེན་ཐོག་བསྡད་ནས།། ཁྱོད་ཀྱི་ཕྱོགས་སུ་འོད་བརྡ་ཙམ་ཞིག་བརྒྱབ།། ​ For years on years and months on months You’ve flown past countless untold stars Standing guard over me here on earth. Whenever we have storms of snow and wind, There’s a dot you see, fuzzy and blurred. You focus on that blur, imagining it’s me. And I stand atop this vast and barren earth, Sending out signals of light in your direction. ཁྱོད་ནི་བར་སྣང་ཁམས་ཀྱི་སྐར་ཕྲན་སྟེང་།། བསྒོངས་ནས་འོད་ཐིག་ཙམ་དེ་མིག་གིས་འཚོས།། ཞག་ཅིག་ཁྱོད་ཀྱི་རྒྱང་གི་འོད་ཐིག་དེ།། མེད་པར་གྱུར་ཏེ་སླར་ཡང་མཐོང་མ་གྱུར།། དེ་ནི་ང་རང་ཤིན་ཏུ་རྒས་གྱུར་ཏེ།། ཚེ་ཡི་འཕེན་པ་གློ་བུར་བཏང་བས་ཡིན།། དེ་ནས་བཟུང་སྟེ་ཁྱོད་ཀྱང་སྐར་མའི་སྟེང་།། ལ་ལས་ཡོད་ཟེར་ལ་ལས་མེད་ཟེར་ཏོ།། ​ Atop a tiny star in the vastness of space You curl into a ball and search for the light. One night, the distant ball of light Disappears and is never seen again— I had become old and decrepit And suddenly cast off this life. From then on, some say you still sit there Amongst the stars. Yet some do not. 2nd April 2017 ​ སྙན་ངག་སྐ་རགས་ཀྱི་མདུད་ཁ་ཞེས་བྱ་བ། A Knot in the Belt: A Poem མེ་ཏོག་སོས་པ་འདབ་མ་གཡེལ་བ་ལ།། ཞོགས་པའི་ཟིལ་ཆུས་བརྒྱན་པ་ནང་བཞིན་གྱི།། ཁྱེད་ཀྱི་མཆུ་སྒྲོས་འདི་ནི་བིམ་པའམ།། ཞིམ་པའི་ཞོའམ་སྦྲང་ངམ་བུར་རམ་ཅི།། ​ What could be these lips of yours Moist flowers, curvy petals laden with dew? Perhaps bimba fruit or yet still Sweet curd? Honey? Molasses? ཡིད་འོང་སྣ་དེའི་འོག་གི་ཁ་ལ་ལྟོས།། དམར་ཞིང་སྣུམ་ལ་ཆུང་ཞིང་གཡེལ་བར་ལྟོས།། ཁ་དེ་གདངས་ནས་སོ་ཞིག་བཏབ་གྱུར་ན།། བྲང་ལ་རྨ་ཁ་བཏོད་ཀྱང་འགྱོད་པ་ཅི།། ​ Look at that mouth, below a nose so charming. Look! How rosy and glowing, petite and free you are. Even if your mouth opened to sink its teeth into me I’d have not the slightest regret at a wounded chest. མོ་ནི་ང་ཡི་གཡང་དཀར་ལུག་ཁྱུ་ཡིན།། ང་ནི་ལུག་མཐའི་ཁྱི་རྒན་ནག་ལྡང་ཡིན།། ང་ཡིས་སྐྱག་པ་ཟ་ཞོར་ལུག་ཁྱུ་བསྲུངས།། ང་ཡིས་རྔ་མ་གཡུག་ཞོར་ལུག་ཁྱུ་བསྲུངས།། ​ She is my flock of sheep, prosperous, pure and white. I'm but an old black dog standing watch by their side. I eat shit, all the while guarding the flock. I wag my tail, all the while guarding the flock. མོ་ཡི་ལག་པས་ང་ཡི་རྣ་འབྱོག་གཉིས།། ཚ་རག་བར་དུ་འཐེན་ཏེ་མོའི་ཕན་ནས།། བུ་མོ་གཞན་པ་བཙལ་ན་མི་ཆོག་ཅེས།། བསྒག་ཀྱང“ཡ་ཡ་ཡ”ཞེས་ཁས་ལེན་ནོ།། ​ With her hand, she grabs my ears Pulling them until they sting. “Don't you look for other girls now!” I manage to promise, “Ya ya okay...” སངས་རྒྱས་སྟོང་ལ་ཅི་མི་སྙམ་པ་དང་།། མཁས་གྲུབ་འབུམ་ལ་དཔུང་ཐུག་རྒྱག་པ་ངས།། དེ་རིང་ནག་མོ་གཅིག་ལ་ཕྱག་དགུ་བཙལ།། ཁོ་མོའི་རྐང་བ་བཀྲུས་ནས་རྐང་ཆུ་འཐུངས།། ​ I have turned a blind eye to thousands of buddhas And I have come head to head with millions of scholars. But today I bow down nine times to this woman. I wash her feet and then drink the water too. ཞེས་པ་འདི་དྲ་ལམ་དུ་གཞས་མ་དབང་སྒྲོན་མཚོ་ལགས་ཀྱིས་སྤེལ་བའི་ཁོ་མོ་རང་གི་པར་འགའི་གཤམ་ལ་ངས་ཚིག་གཅིག་བྲིས་པ་ལ། དྲ་འབུ་ལ་ལས་ཁྱོད་རང་མོ་ལ་དགའ་འམ་སོགས་འདྲི་མི་དགོས་པ་མང་པོ་དྲིས་བྱུང་བས་ཁོ་བོ་ཉམས་འུར་ཏེ་ཁད་ཀྱིས་བྲིས་པ་ལགས། This poem was written after I made a one-word comment under some pictures that the Tibetan singer Wangdron Tso shared of herself. Other netizens asked a lot of unnecessary questions like "are you in love with her" and such things, so I felt that I should take my time and write this. Excited, I set about writing this poem. ​ ༈ ཁང་བ་གཅིག་ནང་ཡོད་ཀྱང་ངོ་མི་ཐུག་པ། We'll Never Meet, Even in the Same Building ​ རང་འགྲོ་ལྕགས་སྐས་གཉིས་པོ་བཤིབས་ནས་ནི།། མི་ཚོགས་ཁུར་ནས་སྟེང་འོག་འཐེན་བཞིན་བརྒྱུགས།། ང་ནི་ལྕགས་སྐས་གཡོན་སྟེང་ཡར་ལ་འཁུར།། ཁྱོད་ནི་ལྕགས་སྐས་གཡས་སྟེང་མར་ལ་འདྲུད།། ​ Two escalators ride side by side, Carrying the crowds up and down. The escalator on the left lifts me up Just as the right one shoots you down. ཁོ་བོ་གློ་བུར་ཁྱོད་ལ་དགའ་དྲགས་བྱུང་།། ཆགས་སྲེད་ཙམ་མིན་སེམས་ཀྱི་གཏིང་ནས་འཁོལ།། གསལ་པོར་བཤད་ཐབས་མེད་པའི་ཚོར་བ་ཞིག ། རང་དགར་སྙིང་ཁ་ལྡིང་ཞིང་མིག་ཆུ་བརྡོལ།། ​ Right then, I'm overcome with intense love— Not simple lust but a stirring deep in my heart. A particular feeling I can't quite place. My heart races. Tears erupt! ཁྱོད་ཀྱི་ངོ་མདངས་བལྟས་ན་ཁྱོད་ཀྱང་ནི།། ཚེ་འདས་ཕ་མར་ཐུག་ལྟར་དུངས་ཟིན་ཤེས།། ཀི་རིང་བཏབ་ནས་འབོད་རྒྱུར་ངོ་ཡང་ཚ།། ཁྱོད་སར་ལྡིང་ན་ང་རང་འཆི་རྒྱུར་ཟད།། ​ And judging from your face, it is clear You feel as strongly for me as your late parents. If I called out with a ki-hi-hi, it'd only embarrass you And if I jumped down at you, it might even kill me. ཁོ་བོ་སྐད་ཅིག་ཉིད་ལ་ལྔ་ཐོག་བསྐྱལ།། ཁྱོད་ཀྱང་སྡོད་དབང་མེད་པར་བཞི་ཐོག་འཕངས།། ང་རང་ལྕགས་སྐས་བརྗེས་ནས་བཞི་ཐོག་བབས།། ཁྱོད་ནི་གར་སོང་མི་ཤེས་བཙལ་མི་རྙེད།། ​ In an instant, I've reached the fifth floor And you, unwillingly, the fourth. I switch escalators and head to the fourth. No idea where you went, I search to no avail. ཁྲིགས་ཁྲིགས་མེད་ན་ཁྱོད་ཀྱང་ང་བཞིན་དུ།། ལྔ་ཐོག་བརྒྱུགས་ནས་ང་རང་བཙལ་ཡོད་སྲིད།། འུ་གཉིས་ཕན་ཚུན་མིང་ཡང་མི་ཤེས་ན།། ཁ་པར་ལ་སོགས་ཤེས་ཐབས་ག་ལ་ཡོད།། ​ In all likelihood you're just like me Racing around the fifth floor after me. Given we don't even know each other's names Forget about phoning or other forms of contact. ཁྱོད་རང་བརྒྱད་ཐོག་ཡོད་དུས་ང་དགུ་ཐོག ། ང་རང་དྲུག་ཐོག་ཡོད་དུས་ཁྱོད་བཞི་ཐོག ། དེ་ལྟར་འཛོལ་ནས་འཕྲད་རྒྱུ་མེད་པ་འདྲ།། ངེད་གཉིས་མི་ཚེ་གང་བོར་ཁང་ཆེན་འདིའི།། ནང་ན་ཡོད་ཀྱང་ཕན་ཚུན་མི་ཐུག་འདྲ།། ​ You're now on the eighth and I the ninth. When I’m on the sixth you're back on the fourth! With all this chaos it seems we'll never meet. We may spend our whole lives in this building, But it seems like we’ll never meet. 5th May 2017 BIBLIOGRAPHY Poetry by Sengdor Abstract Sengdor follows in the footsteps of Tibetan blogging. He presents poems about a different subject matter and the three chosen here, as translated by Lowell Cook. BDRC LINK W26033 DOWNLOAD TRANSLATION VIEW TRANSLATION AUTHOR Sengdor TRADITION Not Applicable INCARNATION LINE Not Applicable HISTORICAL PERIOD 20th Century 21st Century TEACHERS Not Applicable TRANSLATOR Lowell Cook INSTITUTIONS Not Applicable STUDENTS Not Applicable Poetry by Sengdor 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

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

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 RETURN TO ALL PUBLICATIONS Emaho! One such as I, the Lake-Born Padmasambhava, meandered throughout India like a river for 3028 [years] and stayed in the region of U in central Tibet for 111 years. In Chamara,[ 1 ] the country of the rakshasa demons, I led the red-faced [cannibals] to the Dharma. I established all beings in happiness. ​ Even still, forty eons in the future, famine, and poverty will arise from desire, proliferating war will arise from hatred, different forms of pestilence will arise from delusion, and various torments will arise from the three poisons in equal measure. At that time, sentient beings will have no opportunities for happiness, and the Turkish armies will invade every direction. Alas! What a surging wave of misery! Although it might be possible to escape to the sixteen greater and lesser hidden lands, due to the power of negative karma, very few will escape. The wealthy will be caught by the noose of avarice, and those who have heirs will deceive one other. The elderly will lose the will to travel, children will be unable to find the path, and animals will just up and die. Such is the ripening of negative karma for beings without refuge! ​ As a sign of the ripening of such karma for beings devoid of a protection, there will also be these outer, inner, and secret bad omens: sudden avalanches will occur on Mt. Kailash, lightning and hail will destroy the region of Ngari, earthquakes will destroy the borderlands of Tibet and China, heretical doctrines will multiply in Nepal, and samaya-breakers, maras, and elemental spirits will overrun U and Tsang. ​ In the region of Dokham, destructive wildfires will burn alive tens of thousands of sentient beings, causing [the survivors] to wander the scorched earth. There will be many mad dogs and crazed people in the lands of Jar, Dak, and Nyal. Suffering and pestilence will blanket Drak, Long, and Nyang. Many multifarious maladies will steam forth from the mouths of the people of Hor and Mongolia. The majority will die as medicine will prove ineffective. Provocations and elemental spirits from the east, wild men, predatory animals, and barbarians from the south, poisonous commerce of warfare from the west, and Hor, Mongols, and Turks from the north—all these will spread! Countless bolts of lightning as well as hailstones and meteorites will descend from the vast sky. Multiple earthquakes will shake the ground. Bright stars and white lights will appear over and over again, and the red light of the god of fire will fill the sky. ​ Orchards and crops will be blighted and bear no fruit. Due to famine, generations of families will repeatedly face ruin. Rain will fall sporadically, and there will be great depressions and caverns in the earth. The ground will collapse, rock faces will subside, rivers will overflow, and there will be many wildfires. When all these things occur, the signs of illness will arise: people will be physically stunted and possess a great desire for destructive actions. They will debauch themselves as much as possible. All of this will appear like the rising of a storm. At that time, various kinds of [cultural] ornamentation and weaponry will spread, there will be a great trend of new people, new languages, and new fashion. The jewellery and attire of the borderlands will spread into the centre of the country, while the appearance of the ordained living in the centre of the country will disperse to the borderlands. ​ At that time, the appearance of both sutra and mantra practitioners will be in disarray, new doctrines will arise like a whirling blizzard, and unusual treatises will pervade the land. Confidence in the Mahayana will fade in the face of individual fabrications of sophistry. Demonic emanations appearing in the guise of dharmic practitioners will become ubiquitous while individuals who attain accomplishment will be as rare as stars in broad daylight. At that time, most beings will be under the power of Mara. Towns will be lawless like a mala with a broken cord. There will be no compensation for murder or maiming [a member]. Wicked individuals will win arguments, and robbery and stealing will be rife. What spiritual friends there are will have short lives, the meaning of meditation will go unlearned, and people will learn to be competitive in arts and technology.[ 2 ] Some people, seeking to destroy their delusion, will eat human flesh and solely devote themselves to the misguided conduct of depriving beings of their lives. ​ At that time, an emanation of Gyalwa Chokyang (8th cent.)[ 3 ] will be born on the north-east border and will gain widespread fame. All who hear of him will be led to Sukhavati (Dewachen), by the very same [emanation] Vajradharmadhatu. ​ The teachings will be confused [as the perplexed people] won’t understand the [correct] ordering of them. Internally the people will be in disarray, and externally they will [appear] Chinese. These will be the secret signs of their appearance. At that time, all the countryside will be in complete turmoil! All men and women, lay and ordained, and livestock will be distraught! Even the eight classes of gods and demons, the non-humans, will be upset. As there will be external fighting, internally the mind will be conflicted! The channels and winds will be muddled, as if one had drunk poison, and people will lack self-confidence. This is definitely the magical ploys of demons. After that, there will be an emanation of Nine Gonpo demon brothers, bearing the name Duk Lung because of whom a singular act harmful to the whole of Tibet will arise. ​ For these reasons there exist the sixteen great hidden lands. Concerning the great place Pemoko[ 4 ] : east of Samye there is a valley called Dakpo, and if you follow the river, there is a valley that resembles a prone scorpion. Atop the tip of the tail sits a site called Gyala, which is the extraordinary supreme sacred site of Yama, Lord of Death. From there you can continue to follow the river, or, alternately, going towards Kukar pass is also acceptable, where there is the great charnel ground, Tsenmo Mebar. In the east, it is similar to a gathering of wildlife with a base [shaped] like upward climbing scales. Behind there is a mountain in the shape of an open flower, resembling a brandished weapon. About seven furlongs away is a place where the gods and [ravenous] rakshasas gather. There are many large and small border stones, and then the four doors to the sacred site. ​ At Drangtsi Drak, perform a hundred feast offerings, make smoke offerings, and declare the power of the words of truth. Then there is the so-called Ziknang Drak, which reveals the reflection of all who gaze upon it. Then there is a great eddy in the river and a large tree about two arm spans in width, with a fragrance like incense and a pungent flavour. You will be able to make a bridge by felling it. There are many such big trees, so sharpen your tools. There is a stone stupa as big as Mt. Meru then, there is a place called Rabtroling. All visions that are seen will appear as if they are real. There are [also] many stone crossings. Then you will arrive at Namdak Jatson Ling, a place which appears to be endowed with the eight auspicious signs[ 5 ] and the eight articles.[ 6 ] The smell of incense billows everywhere and the streams murmur with the sound of the rulu [mantra]. This is a place where meditative concentration arises spontaneously. ​ Then there is a small mountain pass called Jokpama, where the path has the shape of the syllable bhyo , the earth has an eight-petalled lotus, and there is an eight-spoked wheel in the sky. The surroundings feature the eight auspicious symbols and the eight auspicious articles. To the east of the place called Gumik Lingtse is Namdak Kopa as well as Melong Kochung, to the south is Palden Kopa as well as Yonten Kochung, to the west is Pemo Kopa as well as Pemo Kochung, to the north is Lerab Kopa as well as Drakpo Kochung, and in the centre is Taye Kopa. The area of the Five Kochen is one hundred and eighty furlongs, and the Four Kochung extend for thirty-five furlongs. The perimeter is surrounded by snow and rock, and a rain of flowers falls continuously from the sky. When the seasons change, if one flees the four places—China, Jang, Lo, and Kong—then one will be satisfied by escaping to the place [of Pemoko]. Each and every area is sealed by mountain passes, rivers, and cliffs. There will be no risk of conflict or strife. ​ At that time, the emanation of the Guru will gradually show the path. Remember [me] Orgyen at all times and recite the Guru Pema Siddhi [Hum mantra]. This will clear away obstacles and adversity. I will appear vividly to those who have undoubting faith in me and longingly keep me in the centre of their hearts. Continuously sing heartfelt supplications and I will also come as sundry sounds. Visualise [me] either above the crown of your head or in front of you, and you will be able to perceive me directly. Let everyone during the five hundred [degenerate] years humbly beseech me, Padmakara, and take refuge in me. Compared to other Buddhas, my compassion is swift. Even if we do not meet in this life, I will certainly dispel suffering in the intermediate state. For me, there is nothing more than the welfare of beings. Whatever one wishes will be spontaneously accomplished. Amongst the sixteen hidden lands, whoever hears of or recalls this great Pemoko, their karmic obscurations will be purified. Even walking or riding seven steps in its direction will certainly result in being born there. Performing seven full prostrations while visualising this [place] will lead to becoming a Non-Returner and no longer wandering in cyclic existence. Whoever surely arrives here will obtain the indestructible rainbow body. Even drinking a single drop of water or eating a pinch of herb will pacify sufferings such as chronic illness and clear dulled sense faculties. The elderly too will take on youthful forms. Those with bad karma, who do not recall the excellent dharma, will, by virtue of travelling to this sacred site, become self-liberated accomplished ones. ​ Consuming the earth and stones of this place, even at the end of one’s [karmic] lifespan, will extend life by hundreds and thousands of years. If feeling cold, wear the union of fire and wind as clothing. If thirsty, enjoy ambrosial water. If hungry or destitute, live on corn, the five kinds of cereal, and the fruits from trees. There is no physical pain or mental suffering, and there is no need for conflict or sloth. The primordial wisdom of the [union of] emptiness, luminosity, and the self-blazing warmth of bliss will arise. The majority of fruit is about the size of a horse’s head, unhusked wheat and barley grains the size of an apricot stone, and radishes and turnips [so large] people can barely lift them. There is no need to grind salt as the food is comparable to nectar and equal in potency to the sustenance of the gods. ​ The channel of clear intelligence will open, clairvoyance and the four immeasurables like love and compassion will arise, and in six months a body of light will be spontaneously accomplished. ​ How amazing! How amazing that the victorious ones of the three times have such powerful prayers of aspiration and such capacity! One such as I, the Lake-Born Padmakara, concealed many texts as treasures in mountains and valleys. I concealed many sacred substances, representations of body, speech, and mind. I hid a mixture of many excellent teachings for protecting, repelling, and killing. In the future may those treasures be taken out by a [heart] son. There will be many obstacles when Jatson, the emanation of [Myang] Tingdzin Zangpo (8th cent.),[ 7 ] fulfils his own and others’ aims. ​ At that time an emanation light ray of Takra Lugong (d. 782)[ 8 ] will appear disguised as a [heart] son, and there is a risk that he will cause obstacles. Practice firm samadhi which blazes forth with the powers of subjugation and wrathful activity. An emanation of the evil minister Tramik will appear in the guise of a spiritual friend and through his cunning disparage others and eventually cause disputes. At such a time, entreat the Lord of Great Compassion (Avalokiteśvara). There will be an emanation of the demoness Zanglak, who will adopt a beautifully fine form and cause obstacles to your practice, vows, and samaya. Look at her with intelligence as she could be seen as a demoness or a goddess. An emanation of Tsenmar Raru will appear in the guise of a nobleman pretending to be your patron and eventually take hold of your life. It is crucial that you dedicate yourself to the ablution of Ucchuṣma, king of the wrathful (Trogyal Metsek). You will come across about seven manifestations of red-faced Te'u Rang dwarves, who will provide bad, unclean food and disparage you. Develop compassion towards them and transform them through that relationship. ​ Furthermore, at that time since the three poisons will be expressed so strongly, gradually spread and cherish the profound treasures. Simultaneously, as a result of propagating empowerments and oral transmissions, there will be many samaya transgressors and you must absolutely look after them at all times as well as strive in your own practice. Do not drink maddening alcohol and avoid low caste women. Travel the path of secret mantra and be diligent. Whatever happiness or suffering befalls you, recall [Guru] Orgyen, and all those with whom you come into contact, however significant or insignificant, will be satisfied. Even amongst manifestations, this heart son[ 9 ] is the foremost emanation. For example: among all the different kinds of blood, he is that of the very heart. Among celestial bodies in the sky, he is the essential sun and moon. Among the best medicines, he is the special, all-conquering one. Among jewels, he is that which fulfils all wishes and desires. Among treasure revealers, he is the discoverer of the most supreme and rarest treasure. Fortunate ones, supplicate him. In this vidyadhara’s heart centre, light energy blazes in the branch channels to form a triangle, the auspiciousness of which is externally apparent. The ferocity of his exalted mind is akin to the games of children— one moment divine, the next demonic. [However] his conduct is faithful to the Three Baskets [of the Buddhist teachings]. As for his meditation, he practices Mahamudra, Dzogchen, and Madhyamaka, and his view arises as the non-referential view, free from the extremes [of nihilism and eternalism]. He immediately remembers that he has no time for distractions. Suffering unbearably, eyes wet with tears, unfriendly yet maintaining samaya—all of this is the magical display of his channels. A person possessing such karma is one in a hundred. This heart son of Padma will be surrounded by plenty of fortunate ones with the right karma. However, since there are many with bad karma and forsaken samaya, dakinis who are the essence of the sky, protect him! Samaya. ​ The seal of the words of the Buddha, the seal of the nectar of the excellent dharma, the seal of the aspirational prayers of the sangha. Seal! Seal! Sea! The seal of the compassion of the gurus, the seal of the blessings of the deities, the seal of the entrustment of the dakinis, the seal of the power and force of the dharma protectors. Seal! Seal! Seal! [1] Cāmara can be identified as Sri Lanka [2] The text reads gzo rigs which we have interpreted as a spelling error for bzo rig. [3] rgyal ba mchog dbyangs, BDRC P2JM167 [4] There are two variations of the spelling of this hidden land: Pad+mo bkod and Pad+ma bkod. We have followed the form that Jatson Nyingpo uses [5] The eight signs include the lotus (padma), the endless knot (dpal be’u, śrīvatsa), the pair of golden fish (gser nya, suvarṇamatsya), the parasol (gdugs, chattra), the victory banner (rgyal mtshan, ketu), the treasure vase (gter gyi bum pa, dhanakumbha), the white conch shell (dung dkar, śaṅkha), and the wheel ('khor lo, cakra). [6] i.Right-coiling conch shell (dung dkar gyas 'khyil), ii. Yogurt (zho) iii. Durva grass (rtsa dur ba) iv. Vermilion (li khri) v. Bilva fruit (shing tog bil ba), vi. Mirror (me long) vii. Bezoar (gi wang) viii. White mustard seed (yungs dkar). [7] myang ting 'dzin bzang po, BDRC P3827 [8] stag gra klu khong, BDRC P10MS16952 [9] At this point the treasure text is describing Jatson Nyingpo as the heart son. ​ Thanks to Adam Pearcey at Lotsawa House for his editing. ​ Published: November 2020 ​ NOTES BIBLIOGRAPHY 'Ja' tshon snying po. 1979. Sbas yul pad+ma bko kyi lam yig . In: Gter chen rig 'dzin 'ja' tshon snying po'i zab gter chos mdzod rin po che, vol.1, pp.445–460. Konchog Lhadrepa. Majnukatilla, Delhi. BDRC W1KG3655 COLOPHON Concerning both the concise and extensive guidebooks of Pemoko, which is one of the sixteen hidden lands, the treasure revealer Jatson Nyingpo brought forth [this guide] from the Guru Rinpoche Practice Cave in the valley of Kongpo. The Guidebook to the Hidden Land of Pemoko Abstract The Guidebook to the Hidden Land of Pemoko is a revealed treasure text included in Jatson Nyinpo’s Embodiment of the Precious Ones, the Konchok Chidu. It is a prediction text about the future degenerate times and purportedly the first guidebook to the hidden land of Pemoko. BDRC LINK W1KG3655 DOWNLOAD TRANSLATION VIEW TRANSLATION AUTHOR Jatson Nyingpo TRADITION Nyingma INCARNATION LINE - HISTORICAL PERIOD 16th Century 17th Century TEACHERS Namkha Jigme Chade Terton Tsultrim Gyeltsen Mipham Lodro The Tenth Karmapa, Choying Dorje TRANSLATOR Tib Shelf INSTITUTIONS Bangri Jokpo STUDENTS Dudul Dorje Sonam Gyatso Natsok Rangdrol Namkha Jigme Lodro Nordan The Sixth Zharmapa, Chokyi Wangchuk The Fifth Drukchen, Paksam Wangpo The First Drigung Chungtsang, Chokyi Drakpa The Third Dorje Drak Rigdzin, Ngakgi Wangpo Chokyi Gyatso Norbu Gyenpa Pema Mati The Guidebook to the Hidden Land of Pemoko TIB SHELF SUBMIT A TRANSLATION SUBSCRIBE ALL PUBLICATIONS BIOGRAPHICAL GOVERNMENTAL MISCELLANEOUS CONTEMPORARY INSTITUTIONAL BUDDHIST