Teacher Kunga Palden 1878–1944/1950 BDRC P6963 TREASURY OF LIVES LOTSAWA HOUSE Kunga Palden was a yogin of the twentieth century who lived in the vicinity of Dzogchen Monastery. He was a close disciple of Orgyen Tenzin Norbu, who in turn was a student of Patrul Rinpoche. Kunga Palden spent much of his life in retreat and was particularly devoted to The Guru’s Inner Essence (Lama Yangtik) as well as the practices involving the channels, vital energies, vital essences, and physical yogas associated with the Heart Essence of the Great Expanse (Longchen Nyingtik). He received teachings on Lama Yangtik, Longchen Nyingtik, and the physical yogas from Orgyen Tenzin Norbu, and was taught the practices of the channels, energies, and essences by Pema Tegchok Loden. Translated Works Biography Mura Pema Dechen Zangpo Tenzin Lungtok Nyima A genealogy of the Mura lineage through its incarnations, focusing on the Third Mura Pema Dechen's life, teachings, and key relationships, penned by Tenzin Lungtok Nyima. Read Biography The Biography of Dzogchen Khenchen Abu Lhagang Khenpo Tsöndru Khenpo Tsöndru chronicles his teacher Pema Tegchok Loden (1879–1955), from his studies with renowned masters to his role as Dzogchen Śrī Siṃha's abbot, culminating in solitary meditation practice. Read Biography The Wondrous Light of Lunar Nectar Dilgo Khyentse Tashi Paljor Dilgo Khyentse Tashi Paljor chronicles the life of Chatral Kunga Palden (1878-1944) in this luminous biographical account. Read Mentioned In Menu Close Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate SUBSCRIBE Publications Watch People Listen

A brief history of Kyodrak Monastery where the successive reincarnations of Tsoknyi Öser reside. It is the main seat of the Barom order, one of the four main divisions of the Kagyü, situated in Dokham. A Brief History of Kyodrak Monastery 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! COLOPHON Composed collectively by those at Kyodrak Monastery. NOTES [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 BIBLIOGRAPHY Skyo brag dgon pa. 2021. Skyo brag dgon pa'i gsal bshad mdor bsuds . London: Tib Shelf I001 Abstract A brief history of Kyodrak Monastery where the successive reincarnations of Tsoknyi Öser reside. It is the main seat of the Barom order, one of the four main divisions of Kagyu, situated in Dokham. TIB SHELF I001 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 00:27 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 INSTITUTION N/A INCARNATION LINES Tsoknyi Ozer AUTHOR Kyodrak Monastery A Brief History of Kyodrak Monastery VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! Name * Email* Submit Tib Shelf is a not-for-profit organisation dedicated to translating, presenting and preserving primary source Tibetan texts across a vast array of genres and time periods. 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Khenpo Ngawa Palzang's stream of consciousness flows through self-reflection and moral inquiry, inviting readers to examine their own condition in this meditation on accountability. Talking to Myself Emaho! These days, here in the bowels of the degenerate age, The rulership of karma drags me where I don’t want to go. This weighs on my mind, but still, I spurn the Dharma. No matter what I go on about, it doesn’t mean much. In my heart, I’d like to be a part of the Dharma, But a fathomless sea of bad karma swells all around me. With all this triviality, I’ve made a fool of myself and others. Strangled by the straps of the eight delusions, [ 1 ] Here where the five poisons rage, I have betrayed everyone, high and low. I know that partaking in the Dharma heals, And I want to wrap myself in the fine cloths of study and practice. But these thoughts, like foul vomit gurgling within me, Haunt me with the unthinkability of my path pleasing the buddhas. In these times, study and practice have all the appeal of a corpse. I have remained in solitude, but nothing meaningful came of it. Pretending to be an altruistic practitioner, My mind buzzes with schemes embroiling me and others. To me the teachings of sūtra and tantra are mere commodities I blithely traffic to get ahead in this world. What will become of me in future lives? My entourage of students serves me again and again, [ 2 ] And I fritter away my life, worthlessly, Days and nights passing on a wheel of distractions. The life stories of my fathers, the Kagyu saints, Speak straight to my heart, But I only pretend to relate to their hardships. I pose and I lie, talented in my treachery. Straggling behind the forefathers, I’m an orphan lost among the images of my mind. Sad at the decay of my body’s four elements, And cut off from the Dharma’s stream, my heart feels dark. I’m oppressed by the burden of my self-absorption, And I long to rest in selflessness. But unseeing clouds my mind, so I don’t make sense of the path. I stumble around in my distortions. After thoughts, I scramble helplessly, And I’m full of hopes and fears about keeping up appearances. Being in charge of a bastion of the teachings is a demonic fate. These activities, like rapids, I try to manage. All these undertakings, and I’m still a bastard to the basic truths. All this fellowship, and I just wallow in quarrels. My sojourns in solitude have been ruts of distraction. Ungrounded, I sway in the winds of the wealthy. [ 3 ] How I really am remains a mystery to me. My appearance is finely wrought, but I’m fooling myself. The hypocrisy inside me will fuel my future miseries. These toxic deeds I’ve heaped up under the cover of Dharma. [ 4 ] I aspire for noble qualities, then I deceive. Though I’m getting older, I don’t think about death. Lacking all sense of direction, empty-handed, I creak along. Who will save me from terror on the Lord of Death’s road? The drive to shelter from fear is rooted in my mind. [ 5 ] I’m drunk on the poison draft of bettering my lot, [ 6 ] And if I don’t serve nectar that helps others, The Dharma I take part in will just be filler for this life. Now, no matter what I think about, My mind finds nothing to trust. So let me turn my mind inward and stop looking around! Let me integrate the practices that have come down through the lineage! I’ve collected things of value, but I can’t take them with me. I’ve indulged in gathering up my desires, And I got them, sure, but all I came away with was toxic burdens. I scramble like some Sisyphean slave, [ 7 ] And my hard man image is wrapped up in the eight delusions. What hope can I hold for anything down the line? Betrayed by my benighted mind, I’m dull and thick. I stuff myself with meaningless likes and dislikes, And while I understand that enemies are endless, still I strive to quell them. I know I can’t rely on friends, yet I bind myself in attachment to them. I’ve managed to get everything wrong about what is vast and profound, [ 8 ] And though I’m good at masquerading as a teacher, I’m steeped in laziness. Surrounded by the appearances of this life, reflect on the implications of your thoughts. [ 9 ] See if there is any benefit in my babble. Take good stock of the way I am. If you think I’m on to something, then practice. If you think, “I am not afraid of the great enemy of the lower realms,” Then feel free to take it easy. May some good come from “talking to myself.” [ 10 ] COLOPHON None NOTES ACKNOWLEDGMENTS Joseph McClellan produced a draft of the translation and appendix during the summer of 2022 in Mae Sot, Thailand. Lowell Cook then checked the translation against the Tibetan and made many corrections and improvements. Ryan Jacobson reviewed a second draft and Tom Greensmith offered final copyedits. Thanks to Khentrul Lodro Thaye Rinpoche for some helpful comments. APPENDIX On the Methodology of the Translation In the translation of this poem, we used a methodology much less common in translated Tibetan literature. Most of this literature is doctrinally rich, and often it conveys subtle contemplative instructions that a translator must take great care to pass along to the reader with precision. Other translated Tibetan literature, such as the tremendous work of 84000: Translating the Words of the Buddha, strives to preserve the style, register, and even syntax of the original text as much as possible, even if it sometimes goes against the grain of English literary conventions. The consensus is that more literal translations—metaphrase in translation parlance—are better for preserving the texts as historical documents. At least as important as that, Tibetan translators usually approach their work with an attitude of devotion—they try to tread as lightly as possible on the fabric of sacred words laid before them. Writers of Khenpo Ngaga’s stature, and Khenpo Ngaga himself, usually write from a position of explicit or implicit authority—an authority that comes from the partial or complete accomplishment of the Buddhist path. Khenpo’s autobiography, Wondrous Dance of Illusion, recounts a nearly endless stream of spiritual insights going back to his early childhood, and many of his writings are in the voice of a master in total control of his life and mind and who is writing for the reader’s benefit—to teach us something about view, meditation, or action. Therefore, most of his work should be translated according to the principles of metaphrase. While translating this poem, however, metaphrase did not seem adequate, or even appropriate. This is not the place to speculate on Khenpo Ngaga’s motives in writing this poem, but based on his life story, if he ever felt the way he describes here, it may surprise many of us. Whatever the case, the poem is striking for its tone of self-excoriation, regret, and melancholy—the kind of depression that torments a person who has the embers of a seeker in their heart but nevertheless has wasted their life and spiritual opportunities. The poem is almost devoid of technical terminology, and it does not present precise contemplative instructions. Rather, Khenpo Ngaga here uses affect as a hammer. The poem’s sole purpose seems to be to exacerbate the reader’s existential darkness—to strike on the hopelessness of being happy doing what one has always done. Considering these elements of the poem’s content and style, we offer a paraphrastic translation—that is, we do not contort the translation to fit the syntax and grammatical details of the original. The poem, as strange as it may sound, is far closer to Hank William’s I’m so Lonesome I Could Cry than to Khenpo’s own prayers and instructions. Even if the poem is a performance of a bodhisattva mimicking the thoughts of the saṃsārically afflicted, Khenpo Ngaga has succeeded in writing something many of us find painfully familiar. His “Talking to Myself” sounds just like our own pain and frustration. To give a few examples of the paraphrastic approach of the translation: Line three begins with the clause don gong ltar bsam kyang chos ma mthun (lit. meaning + above + like + think + but + Dharma + not + agree). A simple and accurate literal translation would be, “I think about the aforementioned meaning, however, I do not conform to the Dharma.” But no one would find that English line elegant or interesting, and the warmth of an English poem must not be cooled because of a half-line of stock phrasing. Tibetan verse, on the other hand, with its austere meter and elided particles, tolerates and even thrives when a chain of simple syllables forces the reader to fill in the gaps with their imagination. The point of the line is to highlight what he just said about feeling the negative consequences of his previous actions and the absurdity of refusing to engage in the one thing that would make the situation better—Dharma practice. For this reason, in lieu of a literal translation, we opted for the more evocative, “This weighs on my mind, but still, I spurn the Dharma.” The Tibetan of another line on the first page says dus deng song gi bshad sgrub ro ltar mthong (“these days + of + study + practice + corpse + like + to see”). A literal but unsatisfying rendering of this might say, “The study and practice of these days look like a corpse.” That will not do aesthetically, so we must ask what it means to look like a corpse. Of course, this means it looks like something you want nothing to do with, something you would rather leave by the road and forget about. Thus, we ended up with “In these times, study and practice have all the appeal of a corpse.” Tibetan has every resource to articulate that exact English thought, but to our ear, the correspondence here is adequate, and no meaningful violence has been done to the original. Again, on the first page, there is a couplet in which nauseating thoughts or concepts rise up (we say “gurgling,” but in fact there is only implied verbal action)—these thoughts (rtog pa) are in the instrumental case, so they are the agent or the reason for the verb, which comes at the end of a Tibetan sentence. The verb here is “to think” or “wonder” (snyam pa), so the basic logic of the sentence is “because of these thoughts … I think.” But again, this will not do aesthetically, and there is nothing technical in the couplet that would demand a high degree of literal precision. If we focus on the affective meaning, we may consider how we speak about specific thought patterns that crystallize around dark and negative thoughts. We might say something like, “I am haunted by the memories of my child’s death.” While that is not a common idiom in classical Tibetan, it conveys the feeling much better than the metaphrastic “thoughts … make me think.” A bit later, another line solicits a loose rendering. The Tibetan says, “toxic deeds + big + those + Dharma + in + accumulated + is.” The sticking point is interpreting the preposition in relation to “Dharma.” The general meaning is “accumulated/gathered/heaped up in the Dharma,” but that English is ambiguous. We take “in” as “in the context of the Dharma,” but we still must unpack intent. If one heaps up toxic deeds in the context of the Dharma, the main problem is the hypocrisy of acting destructively under the false banner/aegis/cover of the Dharma. Therefore, we end up with a loose translation we think captures the meaning better than any literal option: “These toxic deeds I’ve heaped up under the cover of Dharma.” A final, simple example regards the handling of probably the most common Tibetan adjective, chen po. It can cover every synonym of the fundamental English adjectives “big” and “great.” In one line of this poem, the common term mtsho chen appears, which means, unambiguously, “big lake/ocean.” The main verb in the line is rdol ba, which has the water-related meaning of “flood” or “burst,” which nudges us to choose a water-related adjective for “big.” We, therefore, opt for “fathomless,” even though there are Tibetan words that match that adjective’s etymology. Since the vocabulary being used is not doctrinal or technical, we see no reason to limit our diction to the less poetic options. [1] “Eight delusions” here stands for the “eight worldly concerns,” the false paths of basing one’s happiness on gain and loss, feeling good and not good, praise and censure, and recognition and insignificance. [2] We have speculatively amended kyi to kyis in this line. This is the most common Tibetan orthographical error, and the instrumental case kyis reads more smoothly. [3] Most likely referring to the tendency to gravitate towards one’s wealthy benefactors who make one’s life comfortable. [4] A loose rendering of the line. Please see the appendix for an explanation of the translation choices. [5] We have amended the spelling in this line from chag to chags. Additionally, “the motivation to the sheltered from fear” (’jigs skyobs kyi kun slong) is one of two main flawed motivations for pursuing the spiritual path. In Khenpo Ngaga’s own A Guide to the Words of My Perfect Teacher, he glosses this motivation in the following way: “If you practice the Dharma in order to be protected from the fear of being prey in this life to disease, negative spirits, being punished by the law, famine, and so forth, whether you follow the most basic practices of the Shravakas’ Vehicle or the most advanced practices of the Radiant Great Perfection, you may well be protected from these fears, but apart from this there will be no beneficial result whatsoever. You should therefore avoid this sort of attitude” (Ngawang Pelzang, A Guide to the Words of My Perfect Teacher, 18). [6] “The attitude of wishing to better one’s lot” (legs smon gyi kun slong) is the second main wrong motivation for spiritual practice. Khenpo Ngaga glosses it the following way: “you may think, ‘I will request a teaching and receive the empowerments and the transmissions, and then, if I practice the sadhana in retreat, I’ll gain something; people will praise me and I’ll become famous.’ With these three—gain, praise, and a good reputation—you can obtain food, clothes, and other sources of happiness for this life. Gain, praise, fame, and pleasure, and their four opposites, which are the things we do not wish for, together constitute the eight ordinary concerns… nothing on earth could be more shameful than using the Dharma to fulfill your worldly desires. Someone who does so, exchanging the priceless teachings of the sacred Dharma for worldly valuables and goods like food and clothes, is worse than an ordinary old man who gets rich hunting with a rifle. The peerless Dagpo said: ‘Unless you practice the Dharma according to the Dharma, Dharma itself becomes the cause of evil rebirths.’… It is said in the Sakya teaching Parting from the Four Attachments, ‘Those who are attached to this life are not practitioners of the Dharma.’ Such people are traders in the soul of the doctrine, people who demean the Three Jewels, mere collectors of monastic robes. You should avoid them like poison. “When you have this sort of motivation, hoping to better your lot, you might appear to be practicing the Dharma, whether the most basic Shravakas’ Vehicle or the most advanced Great Perfection; you might lock yourself up in your hermitage for many years; you might look as if you are diligently practicing sadhana in retreat; but, according to Apu, even if you acquire some wealth, praise, or a good reputation the only thing you will accomplish is being able to say, ‘It is because of my practice that I am rich, much-praised, and famous.’ You will not even sow the seed for liberation in the next life. Like the swindler who spread a deerskin over some donkey meat to sell it as venison, you will have covered the donkey meat of your own evil being with the deerskin of the sacred Dharma; you will have discredited the Dharma. Just as one says of an ordinary person who squanders his inheritance, ‘He’s a hopeless businessman,’ people will say of you, ‘There is someone who has failed and discredited the Dharma’ ” (Ngawang Pelzang, A Guide to the Words of My Perfect Teacher, 18–19). [7] Here, “Sisyphean” is rendering don med, a general term meaning “pointless/useless/meaningless.” Sisyphean relates to the Greek myth of Sisyphus, who was condemned by the gods to roll a boulder up a mountain repeatedly. Once he pushed the boulder to the top, it would roll back over him to the bottom, and he would have to repeat the process, eternally. Albert Camus wrote a popular essay about the myth, which he saw as an apt metaphor for the absurdity of human existence, where much of what we do is difficult, repetitive, and seemingly pointless. While we generally avoid specific Western references in Tibetan translations, here we use “Sisyphean” because of its common usage, and because it captures the contextual meaning quite well. [8] This is a reference to the “two commentarial traditions” according to which Mahāyāna treatises are organized. “Profound” here refers to the path of the profound view of emptiness inspired by the bodhisattvas Mañjuśrī and transmitted to and expounded by Nāgārjuna and the Madhyamaka philosophers. “Vast” here refers to the path of vast conduct taught by Maitreya to Asaṅga and carried on through the activities of Vasubandhu, Dignāga, and other important Cittamātra philosophers and logicians. Khenpo Ngaga is saying that he studied these intellectual traditions and misunderstood them. [9] Tentative. The Tibetan reads, “these appearances + because of these + thoughts’ + high + way + think about!” A clunkier literal translation might read, “Because of the appearances of this life, you should think about the gravity/importance/prominence of your thoughts.” Our slightly looser rendering follows the principles discussed in the appendix. [10] This line may be considered the poem’s colophon. Literally, it says, “Thus/there you have ‘Talking to Myself.’ Virtue!” However, the line keeps the meter of all the other lines, and in the Tibetan text, it is not written in smaller font, as colophons often are. Therefore, we rendered it as the final poetic line, which doubles as a colophon. BIBLIOGRAPHY Abstract Surging, subtle, and well short of a rigmarole, Khenpo Ngawang Palzang takes us down a river of reverie. In this current the ripples of his thought invoke images of self-depreciation, accountability, and conscientiousness, to name a few. In the end, the imperative is put forth to investigate the moral and to take your findings into your own condition. So, hop in this craft and take the journey down this eddyless waterway. BDRC LINK MW22946 _94C0EC DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 00:27 TRADITION Nyingma INCARNATION LINE N/A HISTORICAL PERIOD 19th Century 20th Century TEACHERS Lodrö Gyatso The First Drukpa Kuchen, Chöying Rölpe Dorje Nyoshul Lungtok Tenpe Gyaltsen Khenchen Gyaltsen Özer Nyoshul Lungtok Tenpe Nyima Sönam Palden Kunzang Palden The Fifth Dzogchen Drubwang, Tubten Chökyi Dorje The Fifth Shechen Rabjam, Pema Tegchok Tenpe Gyaltsen Sönam Chöpel The Third Mura, Pema Dechen Zangpo Tsultrim Norbu Dorzin Namdröl Mipam Gyatso TRANSLATOR Dr. Joseph McClellan INSTITUTIONS Palyul Monastery Katok Monastery Dzogchen Monastery STUDENTS Tulku Könchok Drakpa Adzom Gyalse Gyurme Dorje Khenpo Nuden Legshe Jorden Lama Drönma Tsering Khenchen Gyaltsen Özer Tsultrim Yönten Gyatso Chatral Sangye Dorje The Fourth Chagtsa, Kunzang Pema Trinle The Fourth Drutob Namkha Gyatso, Zhepe Dorje Khenchen Tsewang Rigzin The Second Dzongsar Khyentse, Jamyang Chökyi Lodrö Botrul Dongak Tenpe Nyima Jampal Drakpa Khen Dampa Pema Ribur Tulku Gyalten Ngawang Gyatso Tromge Arik Tulku Tenpe Nyima Nyagtö Khenpo Gedun Gyatso Lama Munsel Tsultrim Gyatso Gojo Khenchen Karma Tashi Gyara Khenchen Gönpo Orgyen Chemchok Yoru Gyalpo The Third Zhichen Vairo, Pema Gyaltsen Togden Lama Yönten Lakar Togden Polu Khenpo Dorje Khunu Rinpoche Tenzin Gyaltsen Nyoshul Khenpo Jamyang Dorje Lungtrul Shedrub Tenpe Nyima Khenpo Rinpoche Sönam Döndrub Khen Lodrö Khenpo Pema Samdrub The Second Palyul Chogtrul, Jampal Gyepe Dorje The Second Penor, Rigzin Palchen Dupa AUTHOR Khenpo Ngawang Palzang Talking to Myself VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! 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Chronicling Do Khyentse Yeshe Dorje's lineage, with special attention to his half-sister Losal Drölma - an honored teacher whose story emerges from the margins of temple narratives. Abridged Biographies: The Lineage of the Do Family Over innumerable eons that came to pass, He accomplished the completely liberating teachings. Yet, to train those difficult to tame, He appeared as the heroic accomplished master, The pre-eminent Jikdrel Yeshe Dorje. Befitting the dispositions, capacities, and intentions of an array of disciples, He conducted himself in the diverse deeds of the noble ones. From the example of the moon’s reflection in water containers, I’m going to narrate an extremely tiny [portion of his life story], merely an iota of a hair tip. The great knowledge-holder Jikdrel Jigme Lingpa (1730–1798) [ 1 ] was born in the central Dra [ 2 ] area in the Yo Region of [Tibet]. He was an emanation of the Sovereign Divine Flower of Brahma (Tri Songdetsen). For three years he practiced in Chimphu [ 3 ] and was cared for by the primordial wisdom body of the omniscient [Longchenpa] Drime Ozer (1308–1364). [ 4 ] His primordial wisdom flourished, an omniscient intelligence that had no need for learning. Being learned, an adept, and inseparable from the victorious Vajradhara, he gave his assurances. In keeping with one of those guarantees, the birthplace of his emanation, Jikdrel Yeshe Dorje , was to be in Go. [ 5 ] It is an area close to the Zalmo Gang Mountain Range in Madza, Dokham. [ 6 ] His father, [the deity] Lhanyen Tanglha, [ 7 ] and his mother, Daza Tsewang Men, [ 8 ] brought him into this world through an act of their love. This was in the morning on the fifteenth day of the tenth month of the Iron Monkey Year (1800), the year called Fierce . [ 9 ] As soon as he was born, he sat in the cross-legged vajra posture and clearly recited the vowels and consonants. Three days after his delivery, at dawn, Dakki Pema Bumde [ 10 ] took him in her hands and set off to Khechara . There he was blessed by many lamas and dakinis. Three days came and passed, and at the break of dawn, he [instantly] appeared in the upper cavity of the small black tent and descended onto his mother’s lap. When he was a few months old, he stood up unsupported and gazed into the southwestern direction with his palms joined together; the Glorious Copper-Colored Mountain and its sacred objects emerged in his vision. After some time had passed, he travelled to Barzhi Rong. [ 11 ] One day, Yingchuk Khandro [ 12 ] hoisted him up and placed him on the rooftop. Nyangrel [Nyima Ozer (1124–1192)] [ 13 ] appeared before him in an expanse of a rainbow and commanded, “Track down Sanggye Lingpa’s reincarnation, Do Drub Sonam Choden!” It was from this prophecy that he recollected his former lives. When he was about a year old, the young child repeatedly uttered the name Do Drub. Even Do Drubwang himself thought about the child and came to meet him. Upon this encounter, Lord Yeshe Dorje perceived Do Drubwang as the great Orgyen himself. “Do you know who I am?” Lama Do Drubwang inquired. In response Yeshe Dorje proclaimed, “Sonam Choden, of course I recognize you!” Through recognizing Do Drubchen [ Jigme Trinle Ozer (1745–1821)], [ 14 ] Yeshe Dorje was assuredly recognized as an unmistaken emanation of the knowledge-holder Jikdrel Lingpa. When Lord Yeshe Dorje was two years old, he was invited to Do Drubchen’s monastic seat of Shukchen Takgo. [ 15 ] After staying there for a month and a half, he returned to [Barzhi] Rong. In the Water Dog Year (1802), Do Drubchen traveled to the area of Derge. Lord Yeshe Dorje and his accompanying entourage arrived at Rudam Lhalung Do. [ 16 ] There, Yeshe Dorje saw the path leading to Lhasa and the places of Samye, [ 17 ] Chimpu, the residence of Tsering Jong, [ 18 ] and others clearly arose in his mind. At a later time at Cholung Dong, [ 19 ] the Lord Yeshe Dorje conferred empowerments and oral transmissions of the ocean-like collected works of Lord Do Drubchen [ Jigme Trinle Ozer ] and the omniscient [Longchenpa] and his heir [Jigme Lingpa] to the many lamas and emanations of Katok Monastery, [ 20 ] Dzogchen Monastery, [ 21 ] Shechen Monastery, and other monastic institutions. [ 22 ] At that time, he saw the form of Guru [Rinpoche] in many different guises, and notably, the forms of Ekajati, Rahula, and Dorje Lekpa appeared. Then both gods and men from Tsering Jong invited him to Tsering Jong, and [shortly after], he met the inviting party of aristocratic officials, such as the attendants of Drigung [lama’s residence]. At Lhalung Khuk in Derge, to create belief in the minds of the queen and prince of Derge, as well as the representatives of Shechen Monastery and Dzogchen Monastery, Do Drubchen himself presented a test to the Lord Yeshe Dorje to see if he was able to recognize the accoutrements of his previous life. He identified each and every one without a mistake, and everyone became elated on account of his recollection. The welcoming party, the Lord [Yeshe Dorje], his sister, his parents, and the entourage all traveled to central Tibet. As he, in particular, had teacher-student connections throughout many lives with Drigungpa, Yeshe Dorje received an extensive enthronement ceremony at Yangri Gang. [ 23 ] At Lhatse Potrang, [ 24 ] Rahula appeared before him, displaying his form. In accordance with the promises of his previous birth, he was encouraged to study at Tsang Tekchok Ling. [ 25 ] However, due to the power of other people, this was disregarded, and he stayed at Drigung Til Monastery, [ 26 ] Podrang Dzongsar, [ 27 ] and other [Drigung establishments]. When Zhabdrung Rinpoche was teaching the instructions for the Six Yogas of Naropa, Yeshe Dorje saw Milarepa (1040–1123) [ 28 ] on the throne, and he listened to the teachings. The Throne Holder of Nyi Dzong, Kham, [ 29 ] gave extensive and detailed explanations on Drigung’s Two Teachings, One Intention . [ 30 ] He comprehended all of these like he had a photographic memory and explained them to others during the night. When he had turned ten years old, he stayed there for three years. For a long while he served at the lotus feet of a number of excellent beings, such as Zhabdrung Rinpoche, Gyelse Rinpoche (1793–1826), [ 31 ] Tsurpu Gyeltsab (1821–1876), the Throne Holder of Nyi Dzong, Tsogyel Tulku of Pelri, Longchen Rolpa Tsel, and Gyelse of Zurkhar Tekchok Ling. [ 32 ] He received the maturing empowerments and studied the liberating instructions of several religious approaches as found in the sutras, tantras, oral lineages, treasure lineages, pure vision teachings, and the practices as explained in the textual commentaries. As a result of this, he reached the highest degree [of understanding]. As Yeshe Dorje went on pilgrimage to a mountainous retreat, Padmasambhava appeared and blessed him in the meditation hut. Thereafter he went to the monastic seat of Tsering Jong and met with the queen mother and the omniscient one, Wonpo [Gyelse Rinpoche], along with countless disciples that congregated there. Next, he went to the Crystal Cave, where light rays emanated from the heart-center of the regent statue of Guru [Rinpoche] and dissolved into him. Once again, as he was traveling to Kham, his father Tanglha came in a dream and encouraged him by saying, “Son, do not be disheartened about going to Kham. Go and receive all the instructions from your karmically connected lama.” When he arrived at a place called Darlung Nyak in Do Me, [ 33 ] there were signs of welcoming by the local deity Nyenpo Yutse, [ 34 ] such as rainbow lights in the sky and sounds of music. There he reunited with his father in the presence of Do Drubwang. He stayed there for three years, completely filling his mind with maturing empowerments and liberating instructions that are vast like the ocean. The common and uncommon profound teachings that he received from his lama included an extensive, detailed commentary on the Treasury of Qualities , Gampopa’s Jewel Ornament of Liberation , the instructional manual Unexcelled Primordial Wisdom ( Yeshe Lama ), practices for the channels and winds, and Seventeen Tantras of [Dzogchen]. In the year when he turned sixteen years old, Do Drubwang sent him once again to central Tibet, as he had five reasons for doing so. While traveling by boat through the rocky environs of the Drichu River, Drupai Wangchuk of Ranyak aimed a gun loaded with copper bullets at Yeshe Dorje’s heart—He fired. Not only was Yeshe Dorje not harmed, but an extraordinary realization was born within him. Obstacles were dispersed, and [signs occurred], such as the body of Hayagriva emerging on a stone. He also received the power over life, [ 35 ] fulfilling the first of five reasons. Eventually, he arrived at Drigung Til Monastery. Then he went to Samye and offered a hundred thousand mandalas in front of the Great Enlightened One [36 ] [statue]. Consequently, the primordial wisdom dakini actually appeared and led him to the Vairocana [statue] in the uppermost room. Vairocana, becoming alive, bestowed upon him seven crystal scrolls and other items through which he received empowerment along with prophecies, fulfilling the second of five reasons. Yeshe Dorje practiced the approach and accomplishment [stages of meditation] for the practice of the Guru at the Tsogyel’s upper secret cave in Chimpu. For this reason, he had visions of the various forms of the Guru as the light from their hearts filled the sacred dwelling. However, what is more pertinent is that at dawn for seven days, he traveled to the Heaps of Joy [ Realm ] by his powers of manifestation and discovered extensive and profound accomplishments, fulfilling the third of five reasons. For three days at Samye Kardzo Ling, [ 37 ] he stayed at the root of the life-force tree [ 38 ] of Pehar, three days beside the [protector’s] mask, and one day at the door of Dzamling Sokdu. [ 39 ] The following morning the dharma protector came, opened the door, and invited him inside. Immediately upon entering, the door closed shut, and a multitude of restless provocations of gods and demons appeared, and he overwhelmed them with his splendorous gaze. [ 40 ] The following morning, when all these challenging magical displays ceased, the dharma protector once again opened the door and escorted him out with incense and music. The dharma protector offered him his own soul-stone [ 41 ] placed on silk and pledged his servitude, fulfilling the fourth of five great reasons. Next he went to the Crystal Cave, and the regent statue of [Guru Rinpoche] opened his eyes and smiled. That night the great Chetsun (12th c.) [ 42 ] and Namkha Jigme Trulzhik Wangdrak Gyatso [ 43 ] showed themselves to him and gave him oral instructions. Since he [went on pilgrimage] and made connections at Chakzam Chuwori Monastery, [ 44 ] he had a vision of Tangtong Gyelpo (1361–1485) [ 45 ] who gave him prophesized commands. The following morning he extracted a treasure, a reddish-gold regent statue of the Guru that liberates upon seeing, fulfilling the fifth of five reasons. Then Yeshe Dorje returned to Drigung Til Monastery where he received teachings from Jigme Lingpa’s Gyelse Rinpoche, such as the empowerment of the Sutra of the Assembly [ 46 ] from the lineage of the previous omniscient one [Jigme Lingpa]. He returned to Kham once again, and on the way, he actually saw Lhanyen Tang Lha (his father) and Tang Lha’s ancestors, wife, and children. Upon reaching the age of seventeen, he returned to Do Drubwang, who bestowed upon him the instructions of the channels and winds, all the commentaries of the Guhyagarbhatantra from the lineage of the previous omniscient one [Jigme Lingpa], along with supportive oral transmissions, and entrustments. In accordance with Do Drub’s command, at Katok Monastery, he served at the feet of a number of great beings of Kham, including the great lord of the proponents of the five sciences, Getse Mahapandita [Gyurme Tsewang Chokdrub] (1761–1829), [ 47 ] the lord of adepts, Zhingkyong, [ 48 ] and Gyarong Namkha Tsewang. [ 49 ] He studied, contemplated, and meditated upon an unfathomable amount of doctrinal systems of sutra and mantra, causing him to perfect his skill of wisdom. He also received the Nyingma tantras from Kilung Lama Jigme Ngotsar. [ 50 ] It was at that time that completely comprehended the Vimalamitra’s (8th c.) [ 51 ] tantric commentary on the appearance of clear light. [ 52 ] Next as he traveled to upper Ma, [ 53 ] the leader of the thirteen deities of the [mountain] peaks, White-Silver Tārā, [ 54 ] extended him an invitation. As the time of the auspicious interdependent connections had befallen him, a cycle of the Lotus King’s teaching [ 55 ] came upon him in a pure vision. In his revelation, he saw the Noble One Gesar wearing a mi muk [ 56 ] bard’s hat and singing a song of brilliantly overwhelming the eight classes. On the tenth day of the fifth month of the Earth Rabbit Year (1819), he began wearing white clothes and his hair in braids. Whatever things he possessed—supplies for the encampment, accoutrements for offerings, a horse, a mule, clothes, and food—he offered them all without exception to Drigung Lama, displaying his abandonment of all things. That night in a state of brilliance, the king of the doctrine, Longchenpa, gave him the instructional teachings of the great Yangtik [practice cycle], and he integrated the instructions. Furthermore, a number of his special deities and the primordial wisdom dakini took care of him. By virtue of this, he perfectly completed the qualities of knowledge, love, and capability and was able to master the four enlightened activities. He paid respects to excellent ones from various orders, particularly the knowledge-holder Jikdrel Lingpa’s supreme heart son Jikme Trinle Ozer, also known as the custodian of the teachings Jangchub Dorje and the lord of the family. He thoroughly filled his excellent vase-like mind with the exegetical lineage of the Great Perfection—the natural essence of the teachings of the victors of the three times—and the nectar of the pith instructions of the aural lineage all in their entirety. Great blessings of the wisdom mind diffused into him, and he progressed into a high state of accomplishment, becoming realized and liberated simultaneously. Do Drubchen then bestowed the seals of entrustment, recited prayers, and made prophecies. Yeshe Dorje went to the Great Compassionate One in Trokyab, Gyelrong [ 57 ] where the statue uttered the six-syllable mantra three times. He made aspiration prayers and supplications. Everyone heard that he received help through making these prayers. He then traveled north to the Amye Mu Mountain in Linggya, [ 58 ] where he opened the door of the sacred site, which contained a thousand naturally-arisen buddhas. When he was in the vicinity of Jamo Plain in Rebkong, [ 59 ] he contracted smallpox, and he roamed all pure realms in his state of lucidity. Later he went to the Glorious Copper-Colored Mountain, where he completely received the four empowerments from Guru [Rinpoche]. He performed limitless benefit for sentient beings, such as annihilating evil gods and demons. On the thirteenth day of the month of miracles in the Iron Snake Year (1821), Lama Do Drubchen gave his final testament in full. Yeshe Dorje then journeyed to the eight sacred sites of the accomplished ones in Rebkong. At the Jang Yama Tashi Khyil, [ 60 ] he taught the preliminary practices of the Heart Essence of the Vast Expanse [ 61 ] to a group of about fifty people. Then for a while he stayed at the newly established hermitage at Linggya. There he gave empowerments and oral transmissions for teachings, such as the Heart Essence of the Vast Expanse and The Eight Pronouncements , as well as individual and suitable instructional advice and direct introduction [to the nature of mind] to monastics and practitioners of mantra of the area. Hundreds of mantra practitioners escorted him to Golok, Yarlung Pemako, [ 62 ] Derge, Rudam, and Dzato. [ 63 ] They were cared for by the connection of seeing, hearing, remembering, and being in physical contact with him. Since Yeshe Dorje attained freedom from appearances and mental perceptions, he enacted the conduct like that of the [the great hunter], glorious Shavaripa, through performing limitless miracles such as killing animals and reviving them, giving disciples no other option but to become faithful. In front of the Great Compassionate One in Trokyab, he practiced the Natural Liberation of Suffering , [ 64 ] and as a result, the statue laughed, and the nectar boiled. In the four areas of Golok, he gave instructions of the preliminary practices of the channels and winds to a group of about a hundred people, including Pema Senge, and the signs of warmth manifested. According to the prophecy of the dakinis, in the Water Sheep Year (1823), he opened the doors of the auspicious interdependent connections. In remote and pleasing locations, he held tantric feasts resulting in the manifestation of excellent signs shared by all. These included all the leaders of the entourage undergoing the thrilling experience of the dawning of suchness, swirls of rainbow light appearing around the maṇḍala, and people giving up on sleep as their bodies were in a carefree state. Since he perfected auspicious interdependent connections, the dakinis enthroned him with the title Lord of Adepts. Once again, Yeshe Dorje traveled to Dzirka, Golok, upper and lower Tsang, and Yukhok, as it was time to teach his disciples. By connecting with people of superior and inferior capacities, he made the gatherings more meaningful. He gave ripening instructions of the Heart Essence of the Vast Expanse to those of superior faculties led by Sengtsang Lama Tengye. [ 65 ] Then he stayed in the Drongdzong Hermitage in Trokyab for a while. Again he journeyed to Derge, Dzogchen Monastery, Shri Simha [College], [ 66 ] Shechen Monastery, and Chaktsa. [ 67 ] Yeshe Dorje made dharmic connections and gave introductions of the view to fortunate ones, such as the direct disciples of the Omniscient One [Jigme Lingpa]. Then he met Jigme Gyelwai Nyugu (1765–1842) [ 68 ] and Getrul Rinpoche as they came to Dza Darthang. [ 69 ] They mutually gave each other empowerments and so forth, resulting in the single integration of their enlightened minds. Through engaging in the approach and accomplishment practices at places, such as the sacred site of Pema Bum, he liberated any physical obstacles he had. The Lord Yeshe Dorje took care of the majority of humans and non-humans of the eighteen kingdoms of Gyelrong. He also looked after Rebkong, Golok, and Minyak Rabgang, as well as the king of Somang and Trokyab [King] Miwang Tsewang Namkha, in particular. [ 70 ] He accepted them as his disciples and gave them empowerments, instructions, and advice. Numerous people gained instant liberation through his supporting acts of compassion, such as seeing his face, hearing his voice, being touched by his hand, and even being scolded or physically reprimanded. Yeshe Dorje accomplished unfathomable benefit for beings through acts such as establishing even the unruly in the doctrine through his myriad miraculous powers and binding the evil gods and demons into oaths. In the Fire Tiger Year (1866) of the fourteenth calendrical cycle, he passed away accompanied by several wondrous displays such as sounds and light. The Lord Do Khyentse Yeshe Dorje’s sister was Losel Drolma (1802–1861). [ 71 ] Her father was Chokor Sonam Pen, [ 72 ] and her mother was Tsewang Men. She was born on the tenth day of the Resultant month (the 10th month) [ 73 ] of the Water Dog Year (1802) of the thirteenth calendrical cycle. In the early morning of her birth, a great resounding of [Tārā’s] ten-syllable mantra was clearly heard, and many amazing signs manifested, such as a green light pervading the entire house. By relying upon her root lama, Do Drubwang, and his teachings and advice, her mind-stream was liberated. She received all the instructions of the Exceedingly Secret Enlightened Heart Essence [ 74 ] from the Lord Yeshe Dorje, most notably. She achieved accomplishment by engaging in these practices, and she saw the faces of the primordial wisdom dakini and a number of her personal deities. The dharma protectors and the hosts of haughty ones obeyed her in servitude, and she became renowned for being the emanation of the mother Tare and Vajravarahi. Every so often, she would appear in a cross-legged position in the air, and by reciting pat, she would teleport to a new place and later reappear in a corporal form. She mastered miraculous powers such as these. She was a holder of the treasures and a custodian of The Enlightened Heart Essence’s teachings and passed away at the age of fifty-nine. The noble daughter of the supreme Refuge Lord Yeshe Dorje was Khaying Drolma (1823–1854), [ 75 ] born in the Water Sheep Year (1823) of the fourteenth calendrical cycle. She received teachings and instructions from her father through which a special realization developed in her. She was bequeathed to the King of Trokyab, Tsewang Namkha, [ 76 ] as his queen. She passed away at the age of thirty-two on account of [an illness caused by] bad food. Her body shrank to about the size of one cubit, and through offering it to the fire [for cremation], many rainbow lights appeared, and tiny pearl-like relics were found. The noble son Sherab Mebar (1829–1842) [ 77 ] was the compassionate manifestation of Do Drubwang and also was blessed by Manjugosha. From the time he was small, he knew how to read and write his letters, as well as other things, without the need to learn them. He was naturally empowered with kindness, compassion, and bodhicitta, and he understood all phenomena through his teachers’ mere indications. From time to time, Manjushri and his consort revealed themselves to him. Sherab Mebar placed a barley grain under his tongue, and after a moment, a long sprout emerged with the A Ra Pa Ca [mantra of Manjushri] visibly apparent on its side of the stem. A few fortunate ones perceived the flames of [Manjushri’s] blazing golden sword but could not see the body [of Manjushri]. On the account of considerably unusual things such as that, in addition to a polluted samaya, he was born in the Earth Ox Year (1829) but passed away in the Water Tiger Year (1842). His body shrank to no more than a cubit in height. Gyelse Rigpai Reltri was born in the Iron Tiger Year (1830) of the fourteenth calendrical cycle. He was the reincarnation of Jigme Lingpa’s son, Jigme Nyinche Wangpo. At the time of his birth a ruddy-gold sword the size of a cubit fell into the hands of the Lord of Refuge Yeshe Dorje, who named him after it. He attended many great and excellent beings, such as his Lord Father Yeshe Dorje, Dzogchen Khenpo Pema Vajra (1807–1884), [ 78 ] Paltrul Rinpoche (1808–1887), [ 79 ] and the Forth Dzogchen Tulku [Mingyur Namkhai Dorje] (1793–1870). [ 80 ] He received the general teachings of the sutras and tantras as well as the oral, treasure, and pure vision teachings. Most notably, he received in their entirety the empowerments, instructions, transmissions, supportive teachings, and entrustment of The Exceedingly Secret Enlightened Heart Essence , the wisdom-mind treasure of the great Vajra Holder, his Lord Father Do Khyentse Yeshe Dorje. On account of practicing those single-pointedly, he realized without any delusion the essential meaning. He did not accept a group of many lamas or disciples and lived in a hidden way. However, he did accept a few with high acumen and who possessed the fortunate karma. On the fifteenth day of the Victorious month when he was sixty-six years of age, it is said Vairocana came forth as he peacefully died accompanied with sounds and lights. When his body was cremated, it reduced in size to about the size of one cubit. At that time a few wondrous signs occurred—the three levels of existence [the sky, earth, and subterranean levels] were filled with visuals like images of endless knots—a dazzling and colorful form of a dragon of white and rainbow clouds circling above, and lights in the shapes of spokes, vertical beams, spheres, and squares. Azalea flowers also blossomed simultaneously. The son of Lord Rigpai Reltri and Ragza Rigche Wangmo [ 81 ] was Khamsum Zilnon Gyepa Dorje (1890–1939). [ 82 ] He was born on the fourth day of the Saga month in the Iron Tiger Year (1890) of the fifteenth calendrical cycle. Drubwang Do Khyentse’s prophecy foretold: “Light rays will emanate from the tip of the sword of skillful means [and enter] into the golden lair of a knowledgeable earth-snake, giving birth to a person who will press down the necks of eighty tigers.” In accordance with the prophecy, just after his birth, Rudam Gemang Tulku, Tubwang Tenpai Nyima (1857?–1925) [ 83 ] recognized him as the reincarnation of Do Rinpoche Drime Drakpa (1846–1886), [ 84 ] made long-life prayers, and crowned him with his name. At the age of five, he learned to read and write simply by some gesturing from his tutor. He completely received all the empowerments, oral transmissions, instructions, entrustments, and aspirational prayers of his father’s Enlightened Heart Essence cycle of teachings [lineage] and was enthroned as a regent. When he was nine years old, he traveled to Dodrub Monastery. [ 85 ] He attended Dodrub Tenpai Nyima, the Fifth Dzogchen Rinpoche [Tubten Chokyi Dorje] (1872–1935), [ 86 ] Ju Mipham (1846–1912), [ 87 ] Minyak Tsokshul Norbu Tenzin, [ 88 ] Khenchen Ratnakirti, [ 89 ] and the Second Gemang [Tenpai Nyima]. He received and trained in many systems of teachings contained in the vehicle of characteristics, such as the texts of the Middle Way ( Madhyamaka ), Perfection of Wisdom ( Prajnaparamita ), Monastic Conduct ( Vinaya ), and The Treasury of Abhidharma ( Abhidharmakosha ). He additionally trained in the mantra [vehicle] of the oral, treasure, and pure vision teachings, such as the Seventeen Dzogchen Tantras and the Seven Treasuries. As a result, he was replete with the skills of supreme knowledge. He also received the uncommon cycles of the Dzogchen aural lineage from Drukpa Drodul Pawo Dorje (1842–1924). [ 90 ] Drubchok Zhechenpa, Kugo Tenpa Gyeltsen, [ 91 ] abruptly introduced him to the [nature of] mind utilizing examples, meaning, and symbols. By engaging in the practice of The Garland of Fiery Meteors of the Wrathful Guru [ 92 ] in the golden-boulder cave, a practice cave in Minyak, he had a vision of the Guru. Then he bound into servitude the goddess Chandali , the guardian of The Exceedingly Secret Enlightened Heart Essence. Then Manjushri emanated as a person dressed in white and entrusted implements, an arrow, and a piwam lute. But in particular, the wisdom body of Do Khyentse Yeshe Dorje cared for him and showered the blessings of his wisdom mind upon him. Due to that, all apparent existence manifested as symbols and texts, and he realized the scriptures as instructional advice. Everything he did during his life spontaneously accomplished the benefit of others. Up to and including his eighteenth year, he looked after his disciples in the eighteen kingdoms of Gyelrong and in the land of eastern Minyak. When he was twenty years old, he journeyed north and in Dranak Khasum, upper and lower Golok, Rongpo in Rebkong, upper and lower Trokho, [ 93 ] caring for the majority of monastics and laypeople of a variety of capacities and established them in [path of] maturating empowerments and liberating instructions. He then constructed the Tri Dargye Jamchen Chokhor Ling Monastery in Mekhok. [ 94 ] He passed away at the age of fifty on the thirteenth day of the second month. When his body was being cremated, the sky was filled with rainbow clouds, and his body produced an unimaginable amount of tiny pearl-like relics. Tsedzin Wangmo (1894–1953), [ 95 ] who shared the same parents with Lord Khamsum Zilnon Gyepa Dorje, was born in the Wood Horse Year (1894) of the fifteenth calendrical cycle. She learned to read and write from Do Rinpoche’s tutor, Osel Nyima. [ 96 ] She learned the science of medicine from Ju Mipham’s disciple, Troru Jampel. [ 97 ] She received lessons on poetry and grammar from Adzom Drukpa Rinpoche and the cycles of teachings of the “red” practical instructions of the aural lineage of the father and heir, [Longchenpa and Jigme Lingpa]. She was very generous, continuously giving alms to beggars. Most notably, out of her love, she gave the destitute whatever medicine they wanted while not accepting any money in return. All people near and far respected her as a mother. She passed away on the twenty-fifth day of the Water Snake Year (1953) of the sixteenth calendrical cycle. The warmth of her body did not diminish for seven days, and when her body was being cremated, the sky was utterly clear. Her body left behind five kinds of large pearl-like relics. Gyelse Rigpai Reltri and [Sonam Wangmo], [ 98 ] the queen of [Tsegon Rigdzin] King of Somang, [ 99 ] had a son who was the reincarnation of Khaying Drolma, daughter [of Do Khyentse Yeshe Dorje]. Somang Choktrul (1855–c.1935) was born in the Wood Rabbit Year (1855) of the fourteenth calendrical cycle. He ruled the throne after the king's death and quelled illnesses, famine, and conflict in the region of Trochu. [ 100 ] The might of the ministers, people, and political dominion grew immensely. He attended to lamas, such as his Lord-Father Rigpai Reltri and Do Rinpoche Drime Drakpa. He was renowned as a pundit in the fields of science, and his son was called Trungsar, [ 101 ] who did not leave behind any descendants. At [Do] Gar, [ 102 ] Do Rinpoche Khamsum Zilnon Gyepa Dorje took ordination, and the familial lineage was broken. [Before this], when Do Khyentse was passing into the pure realms, Do Rinpoche Drime Drakpa, Abu Tulku, and other heirs asked him, “Where will the emanation be?” Do Khyentse responded, “Many emanations of mine will come forth, but you will not find them by searching. They will return since they know their own home.” The monks and lamas of Kyilung Monastery [ 103 ] came and asked him again. He answered as he had done before, and they returned to their own monastery. Later, at Gartok, Do Rinpoche Gyepa Dorje’s younger brother, both sharing the same mother, was recognized as the emanation Rangjung Dorje. He was born in the Earth Monkey Year (1908) of the fifteenth calendrical cycle. Do Rinpoche taught him to read, and from Drok Khen and Khen O [ 104 ] of Pelyul Darthang Monastery, [ 105 ] he learned calligraphy and the majority of the textual traditions of Indian and Tibetan scholars, such as An Introduction to the Bodhisattva’s Way of Life ( Bodhicaryavatara ), Treasury of Precious Qualities , and Wish-Fulfilling Treasury . Although he was innately intelligent, he always remained humble and did not harbor any conceit. He received many profound teachings from tantras, pith instructions, and oral transmissions from several great beings, such as Adzom Drukpa, Gyelse Gyurme Dorje (b. 1895), [ 106 ] the famed Dzogchen abbot and vajra-holder Tubten, and other lamas and emanations of Dzogchen Monastery. He particularly received the empowerments, oral transmissions, and instructions for The Heart Essence and The Enlightened Heart Essence from his elder brother. Realization manifested within him through secretly engaging in those practices. He went to Tsering Jong, the residence of the Omniscient One [Jigme Lingpa], where he bestowed the empowerments and oral transmissions for The Words of My Perfect Teacher and two sections of The Heart Essence to the disciples of that area. Apart from this, he never gave empowerments or the like to anyone else. He passed away on the twenty-second day of the second month at the age of thirty-nine, his body shrinking to the size of a cubit. Having promised at Kyilung Monastery, he [Do Khyentse] returned as the emanation of the great lord of adepts, Amdo Zenkar [ 107 ] and established all beings of all capacities of that area onto the path of liberation. He recollected his previous life, including how he built the monastery. He also gave many teachings [during his life]. He passed into the space of peace, having lived a full life. That Lord’s reincarnated emanation was [the Third Alak Zenkar] Tubten Lungrik Mawai Nyima (b. 1943). [ 108 ] He was born in the Water Sheep Year (1943) to his father Nyima Ozer and mother Rinchen Lhamo of Gyelrong. [ 109 ] He learned to read simply by some gesturing from his tutor Pelri Orgyen. When he was twelve years old, he went to Rudam Dzogchen Monastery. He received and comprehended the teachings from Dzog Trul [Jikdrel Jangchub Dorje] (1935–1959), [ 110 ] Khen Tubnyen (1883–1959), [ 111 ] Jamyang Khyentse Tulku Jamyang Gawai Lodro (1893–1959), [ 112 ] and his tutor Khen. [ 113 ] He additionally learned poetry from Khen Ngak Nor [ 114 ] and An Introduction to the Bodhisattva’s Way of Life from Khen Pema Tsewang (1902–1959). [ 115 ] They only needed to simply teach him through gesturing, [as he already understood]. He served at the feet of a number of excellent ones at Dodrub Monastery, such as the two supreme emanations of Do Drubwang, [developing] an extensive capacity of knowledge concerning sutras, mantras, and the other fields of knowledge. These days he is the crown ornament of scholars in the Land of Snow. Many countries inside and outside [of Tibet] extend invitations and respect to him, as he is a source for their veneration. He lives for the glory of the teachings and beings. This he had assured. COLOPHON Some faithful people proclaimed The Biographies of the Lineage of the of the Do Family ought to be composed. Dasel Wangmo , a surviving descendant of the Do family, wrote this mere introductory text upon their behest. May virtue and excellence pervade. May it be auspicious! Mangalam! NOTES [1] 'jigs med gling pa, BDRC P314 [2] g.yo ru grwa'i dbus [3] bsam yas mchims phu, BDRC G3528 [4] klong chen rab 'byams pa dri med 'od zer, BDRC P1583 [5] mgo [6] mdo mkham rma rdza zal mo [7] lha gnyan thang lha [8] mda' bza' tshe dbang sman, BDRC P1PD76598 [9] The original Tibetan states that the year he was born is called rab 'dod. This corresponded to the thirteenth year of the calendrical cycle, the Earth Rabbit Year called myos ldan. However, this is not the name of the Iron Monkey Year, which matches to drag po. [10] Dak+ki pad+ma 'bum sde [11] bar bzhi rong [12] dbyings phyug mkha' 'gro [13] nyang ral nyi ma 'od zer, BDRC P364 [14] rdo grub chen 01 'jigs med 'phrin las 'od zer, BDRC P293 [15] shugs chen stag mgo ru phan bde 'gro don gling, BDRC G4952 [16] ru dam lha lung mdo [17] bsam yas, BDRC G287 [18] tshe ring ljongs, BDRC G351 [19] chos lung gdong [20] kaH tog dgon, BDRC G17 [21] rdzogs chen dgon, BDRC G16 [22] zhe chen dgon, BDRC G20 [23] yang ri sgang [24] lha rtse'i pho brang [25] gtsang theg mchog gling, BDRC G00AG01698 [26] 'bri gung mthil dgon, BDRC G340 [27] pho brang rdzong gsar [28] mi la ras pa, BDRC P1853 [29] khams nyi rdzong khri pa [30] bri gung bstan gnyis dgongs gcig—Please contact us if you have any information concerning this text. [31] 'bri gung chung tshang 04 bstan 'dzin chos kyi rgyal mtshan, BDRC P2233 . He is the son of Jigme Lingpa. [32] zhabs drung rin po che; rgyal sras rin po che, BDRC P2233 ; mtshur phu'i rgyal tshab, BDRC P10583 ; nyi rdzong khri ba; dpal ri'i mtsho rgyal sprul sku; klong chen rol ba rtsal; zur mkhar theg chen gling pa'i rgyal sras [33] mdo smad dar lung nyag [34] gnyan po g.yu rtse [35] This is possibly referring to attaining the second level of a knowledge-holder. [36] byang chub chen po [37] bsam yas dkor mdzod [38] bla shing [39] 'dzam gling srog sdud [40] This is referring to the practice of severance (gcod). [41] bla rdo [42] lce btsun seng ge dbang phyug, BDRC P0RK1222 [43] nam mkha' 'jigs med 'khrul zhig dbang drag rgya mtsho [44] lcags zam chu bo ri, BDRC G3320 [45] thang stong rgyal po, BDRC P2778 [46] 'dus pa mdo [47] 'gyur med tshe dbang mchog grub, BDRC P2943 [48] grub pa'i dbang phyug zhing skyong; dri me zhing skyong 02 'jigs med rig 'dzin mgon po, BDRC P5992 . The translators have not been able to confirm this BDRC citation. However, it was sourced from the Treasury of Lives page of Do Khyentse Yeshe Dorje. Please contact us if you can confirm. [49] rgya rong nam mkha' tshe dbang [50] 'jigs med ngo mtshar rgya mtsho, BDRC P2881 . Date of birth is proposed to be around 1750/1760. [51] bi ma la mi tra, BDRC P5011 [52] 'od gsal snang ba [53] rma stod [54] dngul dkar sgrol ma [55] This is pertaining to the treasure cycle of Do Khyentse Yeshe Dorje. [56] Footnote 133 from FitzHerbert, S. G., & Ramble, C. 2021. An Early Tibetan Gesar sang Text. Archiv orientální, 84(3), 467–526. Retrieved from https://aror.orient.cas.cz/index.php/ArOr/article/view/189 . “Mi’u rus drug dgra-bla bsang. The “six little men” are proto-ancestors of the six ancient tribes of Tibet. For in-depth treatment of these clan names, see R. A. Stein, Les Tribus Anciennes. The Gesar epic likes to play on the theme of the six original tribes. Gesar and the Gling-bas belong to one of them: the ldong, specifically the smug po gdong (sic).” [57] rgyal rong khro skyabs thugs rje chen po [58] gling rgya'i a mye mu ri [59] reb skong 'ja' mo thang [60] g.ya' ma bkra shis 'khyil, BDRC G3703 [61] klong chen snying thig [62] yar lung pad+ma bkod, BDRC G3983 [63] rdza stod [64] sdug bsngal rang grol [65] seng tshang bla ma bstan rgyas [66] shrI sing+ha bshad grwa, BDRC G3219 [67] phyag tsha [68] 'jigs med rgyal ba'i myu gu, BDRC P695 [69] rdza dar thang [70] reb skong /_mgo log_mi nyag rab sgang /_so mang rgyal po/_yang sgos khro skyabs mi dbang tshe dbang nam mkha' [71] blo gsal sgron ma/sgrol ma, BDRC P1GS138134 . The text reads Losel Dronma; however, we have adjusted it to match with BDRC and with other texts on Tib Shelf. [72] chos skor bsod nams 'phan, BDRC P1PD76596 [73] smin zla [74] yang gsang thugs thig [75] mkha' dbyings sgrol ma, BDRC P1PD76599 [76] khro kyabs rgyal po tshe dbang nam mkha', BDRC P1PD76602 [77] rdo grub 'jigs med 'phrin las 'od zer 02 shes rab me 'bar, BDRC P1PD76603 [78] pad+ma badz+ra, BDRC P6744 [79] dpal sprul o rgyan 'jigs med chos kyi dbang po, BDRC P270 [80] rdzogs chen grub dbang 04 mi 'gyur nam mkha'i rdo rje, BDRC P1710 [81] rag bza' rig byed dbang mo, BDRC P1PD76607 [82] rdo grub 'jigs med 'phrin las 'od zer 04 khams gsum zil gnon dgyes pa rdo rje, BDRC P8431 [83] dge mang 02 bstan pa'i nyi ma, BDRC P3AG53 [84] rdo grub 'jigs med 'phrin las 'od zer 03 dri me grags pa, BDRC P8006 [85] rdo grub chen, BDRC G375 [86] rdzogs chen grub dbang 05 thub bstan chos kyi rdo rje, BDRC P701 [87] mi pham rgya mtsho, BDRC P252 [88] mi nyag tshogs shul nor bu bstan 'dzin [89] mkhen chen rat+na kirti [90] a 'dzom 'brug pa 01 'gro 'dul dpa' bo rdo rje, BDRC P6002 [91] grub mchog zhe chen pa sku rgod bstan pa'i rgyal mtshan [92] gu drag gnam clags me 'phreng [93] sbra nag kha gsum/_mgo log stod smad/_ reb skong rong bo/_ khro kho stod smad [94] rme khog tu khri dar rgyas byams chen chos 'khor gling gi dgon pa [95] tshe 'dzin dbang mo, BDRC P1PD76609 [96] 'od gsal nyi ma [97] khro ru 'jam dpal, BDRC P1PD76610 [98] bsod nams dbang mo, BDRC P1PD76617 [99] so mang rgyal po tshe mgon rig 'dzin, BDRC P1PD76613 [100] khro chu [101] 'khrung gsar [102] Around Zhaktra Mountain there is a place called Ma Khaka (rma kha ka). In that area is the place called Yu Tso (g.yu mtsho). There Do Khyentse Yeshe Dorje built the Do Gar Mountain Hermitage (mdo sgar ri khrod); however, it no longer exists. [103] skyi lung gsang sngags chos sde ling, BDRC G353 [104] 'brog mkhan and mkhen 'od [105] dpal yul dar thang dgon, BDRC G523 [106] a 'dzom rgyal sras 'gyur med rdo rje, BDRC P741 [107] a mdo gzan dkar ba chos kyi seng+ge; BDRC P3JM46 [108] a lags gzan dkar 03 thub bstan nyi ma, BDRC P2362 [109] nyi ma 'ozer, BDRC 8698 ; rgyal rong bar in chen lha mo, BDRC P8699 [110] rdzogs chen grub dbang 06 'jigs bral byang chub rdo rje, BDRC P750 [111] thub bstan snyan grags, BDRC P6958 [112] 'jam dbyangs mkhyen brtse chos kyi blo gro, BDRC P733 [113] yongs 'dzin mkhan [114] mkhan ngag nor [115] pad+ma tshe dbang rgya mtsho, BDRC P2JM378 Photo Credit: BDRC W1KG987 BIBLIOGRAPHY Dasal Wangmo (zla gsal dbang mo). 2007. mdo tshang gi brgyud pa'i rnam thar mdor bsdus . In gsung thor bu , 283–297. pe cin: mi rigs dbe skrun khang. BDRC W1GS60403 Abstract This text provides us with an insight into the life of Do Khyentse Yeshe Dorje 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 Yeshe Dorje tales told in temples. BDRC LINK W1GS60403 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 32:16 TRADITION Nyingma INCARNATION LINE Jigme Lingpa HISTORICAL PERIOD 18th Century 19th Century 20th Century NOTABLE FIGURES Do Khyentse Yeshe Dorje Losal Drölma Khaying Drölma Sherab Mebar Rigpe Raltri Ragza Rigche Wangmo Khamsum Zilnön Gyepa Dorje Drime Drakpa Tsedzin Wangmo Somang Choktrül Rangjung Dorje Amdo Zenkar Alak Zenkar, Tubten Nyima TRANSLATOR Tib Shelf INSTITUTIONS Shukchen Takgo Samye Tseringjong Katok Monastery Dzogchen Monastery Shechen Monastery Yangri Gang Lhatse Podrang Tsang Tekchok Ling Drigung Til Monastery Podrang Dzongsar Chakzam Chuwori Monastery Jang Yama Tashi Khyil Yarlung Pemako Śrī Siṃha College Tri Dargye Jamchen Chokhor Ling Monastery Palyul Dartang Monastery Dodrubchen Monastery Kyilung Monastery PEOPLE MENTIONED Jigme Lingpa Longchenpa Drimé Özer Lhanyen Tanglha Daza Tsewang Men Nyangral Nyima Özer The First Dodrubchen, Jigme Trinle Özer Gyalse Rinpoche, the Fourth Drigung Chungtsang, Tenzin Chökyi Gyaltsen Tsurpu Gyaltsab Tsogyal Tulku of Pelri Longchen Rölpa Tsal Gyalse of Zurkhar Tekchok Ling Chetsun Senge Wangchuk Namkha Jigme Trulshik Wangdrak Gyatso Tangtong Gyalpo Getse Mahāpaṇḍita, Gyurme Tsewang Chokdrub Zhingkyong Gyarong Namkha Tsewang Jigme Ngotsar Vimalamitra Shavaripa Sengtsang Lama Tengye Jigme Gyalwe Nyugu Chokor Sönam Pen King of Trokyab, Tsewang Namkha Khenpo Pema Vajra Paltrul Orgyen Jigme Chökyi Wangpo The Forth Dzogchen Tulku Mingyur Namkhe Dorje Ragza Rigche Wangmo The Second Gemang, Tubwang Tenpe Nyima The Fifth Dzogchen Rinpoche, Tubten Chökyi Dorje Mipam Gyatso Minyak Tsokshul Norbu Tenzin Khenchen Ratnakīrti The First Adzom Drukpa, Drodul Pawo Dorje Ösal Nyima Troru Jampel Sönam Wangmo Adzom Drukpa, Gyalse Gyurme Dorje Nyima Özer Rinchen Lhamo Palri Orgyen The Sixth Dzogchen Drubwang, Jikdral Jangchub Dorje Jamyang Khyentse Chökyi Lodrö Khen Ngak Nor Khen Pema Tsewang Gyatso AUTHOR Do Dasal Wangmo Abridged Biographies: The Lineage of the Do Family VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! 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Polymath The Fifth Lelung Zhepe Dorje 1697–1740 BDRC P675 TREASURY OF LIVES LOTSAWA HOUSE PHOTO CREDIT The Fifth Lelung Jedrung, Lobzang Trinle (1697–1740), on being recognized as the reincarnation of the Fourth Lelung Jedrung, Gendun Chögyal, had his hair-cutting ceremony carried out by the Sixth Dalai Lama (1683–1706) in 1702. Later the treasure revealer Chöje Lingpa (1681–1720/1722) prophesied that Lelung would be the one to receive and propagate a treasure cycle focussed on a peaceful and wrathful form of Avalokiteśvara. His collected works total some forty-six volumes. In 1740 he passed away at the age of forty-three and was posthumously declared to be the protector deity Dragshul Wangpo who is focused on subduing the spirit Dorje Shugden. Song A Series of Spontaneous Spiritual Songs Lelung Zhepe Dorje Two spontaneous songs by Lelung Zhepe Dorje: one honoring the mysterious Je Traktung Pawo, another celebrating unobstructed awareness - both transmitting direct spiritual experience through verse. Read Aspirational Prayer The Magical Lasso: A Prayer of Aspiration to Accomplish Khecara Lelung Zhepe Dorje A heartfelt prayer to the ḍākinīs of three worlds, composed at Pemokö's Dudul Dewa Chenpo, seeking blessings to master the Vajrayāna path for all beings' benefit. Read Pure Vision Chapter Narrating the Pure Vision of Gesar Lelung Zhepe Dorje Senior Geluk figure Lelung Zhepe Dorje (1697-1740) recounts his extraordinary 1729 pure vision of Gesar of Ling, marking a rare intersection of Geluk tradition with Tibet's epic hero. Read Buddhist An Aspiration to Travel to the Hidden Land of Pemokö Lelung Zhepe Dorje A prayer aspiring to rebirth in Pemakö, a sacred hidden land where dharmic conditions flourish and worldly obstacles dissolve - composed by Lelung Shepé Dorje. Read Translated Works Mentioned In Menu Close Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate SUBSCRIBE Publications Watch People Listen

Son of Do Khyentse and recognized as Jigme Lingpa's son's reincarnation, Rigpe Raltri became a revered Minyak guru, transmitting the Yangsang Khandro Tugtik treasures to his own son. The Biography of Gyalse Rigpe Raltri The playful display of the great being Jigme Nyinche Once again genuinely manifested in the human realm. Leading all the helpless students to the city of liberation The erudite lord, Rigpe Raltri . CONCERNING THE NAMES OF HIS SUCCESSIVE LIFETIMES As mentioned in Drigung Monastery’s Golden Garland of Monastic Seat Holders [ 1 ] The Great Brahmin of India, Saraha The Dhama King, Dharmaśoka The Vidyadhara Huṃkara [ 2 ] The King of Tibet’s divine son, Mutik Tsenpo [ 3 ] Kutön Tsöndru Yangdrung (1011–1075) [ 4 ] The Third Monastic Seat Holder, Chen Ngawa Chökyi Drakpa (1175–1255) [ 5 ] Gompa Rinchen Namgyal, elder brother of The Fifteenth Monastic Seat Holder, Kunga Rinchen (1475–1527) [ 6 ] The Sixteenth Monastic Seat Holder, Rinchen Puntsok (1509–1557) [ 7 ] The Twenty-Third Monastic Seat Holder, Urnyön Chökyi Drakpa, aka Rigzin Chödrak the son of Drigung Chögyal Puntsok (1595–1659) [ 8 ] The Twenty-Fifth Monastic Seat Holder, Döndrub Chögyal, aka Könchok Trinle Döndrub (1704–1754) [ 9 ] The Twenty-Seventh Monastic Seat Holder, Könchok Chökyi Nyima, aka Könchok Tenzin Chökyi Nyima (1755–1792) [ 10 ] Drigung Gyalse, aka Jigme Tenpe Nyima (1793–1826), the son of the Omniscient Jigme Lingpa (1730–1798) [ 11 ] Dechen Rigpe Raltri, the son of the Refuge Lord, [ Do Khyentse Yeshe Dorje ] (1800–1866) [ 12 ] Rigpe Raltri's previous birth, Drigung Rinchen Puntsok, was the father of the Refuge Protector [Do Khyentse Yeshe Dorje’s] previous birth, Drigung Chögyal Puntsok. Based on this, one time, Rigpe Raltri was the father of the Refuge Protector. Rigpe Raltri as well as his previous births [the First Drigung Chungtsang], Urnyön Chökyi Drakpa, and [the Forth Drigung Chungtsang], Jigme Tenpe Nyima, were the sons of the Refuge Lord. Thus, Refuge Protector’s connection with Drigung and with Gyalse Rige Raltri is endowed with many essential auspicious connections. Later, it seems Raltri's reincarnation was not recognized in Do Gar. [ 13 ] However, the third incarnation of Dzong-ngön Rinpoche, Jigme Chökyi Gocha (1912–1953) recognized the reincarnation of Rigpe Raltri. [ 14 ] The reincarnation’s name was Tubten Jigme Gawa also known as Könchok Dargye. [ 15 ] In the Iron Dragon year of 1940, the sixteenth sexagenary cycle, he was born in the Beza [family] in Amdo’s Bayul district, [ 16 ] [which is located in the Chabcha prefecture in the south of the Tso Ngönpo province]. [ 17 ] His father was Tutob and his mother was Bochok. [ 18 ] At twelve years of age, he received the novice vows from Mewa Khenchen Tsewang Rigzin (1883–1958) and was given the name Tubten Jigme Gawa. [ 19 ] He then received many empowerments and instructions from Khenchen Tsewang Rigzin and others. He received generalized and specific explanations of the sūtras and tantras along with the pith instructions of the Great Perfection (Dzogchen), especially from the supreme Khenchen Tsewang Rigzin’s heart son, Könchok Rinchen (b. 1922). [ 20 ] He studied and trained in these teachings to their completion. He then restored Dzong-ngön Jigme Chökyi Gocha’s monastic seat of Orgyen Sangchen Chökhor Ling [in 1984]. [ 21 ] He died in the Fire Dog year of the seventeenth sexagenary cycle, 2006. CONCERNING HIS BIRTH Dechen Rigpe Raltri was born in the place called Pema Rito located in Golok in the Iron Tiger year, 1830, of the fourteenth sexagenary cycle. [ 22 ] He was the younger son of the precious Refuge Protector [Do Khyentse Yeshe Dorje] and Akyong Bumo Dzompa Kyi. [ 23 ] His birth was accompanied by a multitude of wondrous signs. As soon as he was born, a sword made of red gold, the size of a cubit (18 inches), fell from the sky and landed in the Refuge Protector’s hand. Due to this suitable and auspicious interconnection, he was named Dechen Rigpai Reltri ("Sword of Blissful Awareness"). The top portion of the sword handle contains wondrous signs including the hand imprint of the Refuge Protector. This sword still exists in these present times. The 126th folio of the Refuge Protector’s Autobiography: The Speech of the Ḍākinī : [ 24 ] “According to the Lord Lama’s prophecy, a tulku (Sherab Mebar) was born as a new family heir in the Ox year. Another tulku (Rigpe Raltri) was born into our family in the Tiger year.” [ 25 ] Do Dasal Wangmo's work, Abridge Biographies: The Lineage of the Do Family : [ 26 ] “The son, Dechen Rigpe Raltri, was born in the Iron Tiger year of the fourteenth sexagenary cycle. At that time, a red-gold sword the size of a cubit fell into the hand of the Refuge Lord, and he was named after it. He was the reincarnation of Rigzin Jigme Lingpa’s son, Jigme Nyinche.” When the Refuge Protector was staying at Drigung, Drigung Gyalse [Tenzin Chökyi Gyaltsen] (1793–1826) said: “In my next life, I will definitely come close to you.” [ 27 ] In accordance with what was said, Refuge Protector recognized Raltri as the reincarnation of Drigung Gyalse. The 111th folio of the Refuge Protector’s Autobiography: The Speech of the Ḍākinī : “Gyalse Rinpoche said, ‘At this time I thought there would be little to no need that we would be separated, but it wasn’t that way. The Lord Father, the Victor of the Doctrine, ended up giving me to Drigungpa, but that didn’t go very well.’ “ ‘In some past life as well as this one, concerning our lineage—a lineage of mantra-holders and knowledge-holders, if we were to maintain our Lord Father’s personal lineage and pay service to him, then it would become supreme. However, now that it is under the influence of others, there’s nothing we can do. Consequently, if we don’t pay service to the teachings and worldly actions in the precious Refuge Protector’s life then it will become the cause for our root guru’s intentions to be discredited. Otherwise, I don’t have the intention to stay in this place; but there is nothing I can do. Therefore, in the next life, I will certainly come to your side.’ ” Thus he made a completely pure prayer to never be separated in any lives, which created their connection. CONCERNING THE ACTIVITIES OF HIS LIFE Since there is no written biography specifically for him, I do not have the good fortune to write about all the facets of his activities here. His life story is briefly accounted in the Refuge Protector’s Autobiography: The Speech of the Ḍākinī , Do Dasal Wangmo's Abridged Biographies: The Lineage of the Do Family, Dharmavajra’s biography The Excellent Wish-fulfilling Tree: The Biography of Dharmavarja, the Sovereign Dzogchen Yogin Who Appeared in the Eastern Land, [ 28 ] and others. If I would give a brief account based on these sources, it would be the following: From his first year to his second year, the Iron Tiger year until the Iron Rabbit year, [1830–1831], it is clear that he stayed in Pema Rito in Golok because the Refuge Protector’s camp and Ḍākkima [ Losal Drölma ] (1802–1861) were there. [ 29 ] From his third to fifth year, the Water Dragon year until the Wood Horse year, [1832–1834], he stayed at the Refuge Protector’s main seat of Mahā Kyilung Monastery because the Refuge Protector and especially Ḍākkima were staying at that monastery. [ 30 ] From his fifth year to his seventh year, the Wood Horse year until the Fire Monkey year, [1834–1836], it appears that he stayed primarily at Yikhok and the mountain hermitage of Chak Kyang Decha Gyalse because the Refuge Protector’s and Ḍākkima’s camp stayed in those places. [ 31 ] From his seventh to his eighth year, the Fire Monkey year until the Fire Bird year, [1836–1837], he definitely stayed at Minyak Zhagtra Mountain and La’utang Monastery because the Refuge Protector’s and Ḍākkima’s camp was at those monasteries. [ 32 ] From his ninth year to his thirteenth year, the Earth Dog year until the Water Dragon year, it is clear that he stayed in the Mahā Kyilung monastery because the Refuge Protector’s camp and Ḍākkima, in particular, were staying at that monastery. At the end of Raltri’s thirteenth year, his older brother and [Do Khyentse’s] son, Sherab Mebar, died [in 1842]. Consequently, having seen that Raltri had a significant demonic obstacle, that year the Refuge Protector exiled him from the camp. Thus, he resembled a beggar with a walking stick, and it is uncertain where he wandered. He eventually arrived at Dzogchen Monastery where he stayed and received empowerments, oral transmissions, and instructions for many teachings of the sūtras and tantras from Dzogchen Rinpoche Mingyur Namke Dorje (1793–1870), [ 33 ] Dza Patrul Orgyen Jigme Chökyi Wangpo (1808–1887), [ 34 ] Gyalse Zhenpen Taye (1800–1855/1869), [ 35 ] Khenchen Pema Vajra (1807–1884), [ 36 ] and so forth. He was very young while he was staying there and was given clothes, necessities, and care. There Raltri experienced many hardships including the monks repeatedly and terribly mistreating him and calling him, “Flat head!” At one time he became seriously ill and on the verge of death. The Dzogchen guru’s residence took care of him including performing healing ceremonies and giving him medicines. One night during that time Raltri dreamt that his Lord Father the precious Refuge Protector and Ḍākkima arrived. They gave him a skull cup full of nectar, and he drank it in its entirety. The very next day he was free from illness. The precious Refuge Protector saw with his clairvoyance that Raltri was free from the obstacle to his life, and he came to Dzogchen Monastery to check on him. Then they both went to Khenchen Pema Vajra and received many streams of instructions for the Guhyagarbhatantra . [ 37 ] Khenpo Pema Vajra thought, “It seems that I am knowledgeable since even the Refuge Protector is listening to my teaching.” As soon as that occurred, the Refuge Protector realized it and intensely rebuked him: “I’m not receiving teachings because you are a scholar, you copper ladle head! You have an excellent Guhyagarbhatantra lineage, and we are here to receive it for the benefit of my son.” Raltri then went back to the encampment and fully received from his father the cycle of The Heart Essence (Nyingtik) [ 38 ] in general as well as the empowerments, oral transmissions, and instructions for his father’s teachings in particular. He remained there to attend his Lord Father as much as he could. When he was eighteen years old in the Fire Sheep year of 1847, Raltri and the king of Gutang along with his entourage left Minyak La’utang Monastery and headed to Lhasa in central Tibet. [ 39 ] They visited the holy places of Lhasa, such as the Jowo Śākyamuni statue and the Jowo Mikyö Dorje Statue. They also made pilgrimages to [places of the] three supports [ 40 ] as well as Samye, Tseringjong, and Drigung. He made spiritual connections [by giving and receiving teachings] and other activities. Having successfully completed the pilgrimage for the benefit of the teachings and beings, they returned to the encampment. The 214th folio of the Refuge Protector’s Autobiography: The Speech of the Ḍākinī : “As soon as he completed all of his sessions of teachings and their activities, Raltri held the name of the family lineage and then went with the king of Yutang and his entourage to Lhasa. [ 41 ] Me (Do Khyentse) and my sister (Losal Drölma) went to Mt. Zhagtra to offer a feast and praises, then we returned to our place.” [ 42 ] After traveling to monastic centers such as Dzogchen Monastery, Raltri primarily went with the precious Refuge Protector to Golok, Derge, Dzachukha, Yikhok, Minyak, Gyalmo Tsawa Rong, [ 43 ] Rebkong in Amdo, and other destinations. They benefited the teachings and beings by wandering to mountain retreats, practicing severance ( chö ) in rugged terrains, accepting disciples, and so forth. It appears that Raltri stayed and attended his Lord Father, because in the Refuge Protector’s biography of the signs of accomplishment, The Secret Biography of Khyentse Heruka: A Compilation Describing the Displays of the Signs of Accomplishment , the first sign of attainment states: “Among the six mountain ranges of Dokham, the supreme sacred place is the mountain Gyalmo Rangi Gang. [ 44 ] In that area is the sacred place of the Great Glorious One ( Palchenpo ) called Gyalmo Mudo. [ 45 ] Drubwang Rinpoche Kyebu Yeshe Dorje and his son Raltri stayed there together; they slept in the same bed. “One night in the son’s dream he experienced a magnificent blue-black deity with a wrathful expression. It had many faces and brandished various implements; it was overwhelming to behold. ‘This is the Great Glorious One .’ he thought. ‘Although, its faces and implements are unable to be distinguished—how wonderfully strange.’ As soon as he thought that, he awoke. “The Lord Father Drubwang [Yeshe Dorje] asked him, ‘Ratri, what did you see?’ Raltri told him about his dream. “[The Lord Father Yeshe Dorje] reassured him, ‘Oh good. You had a vision of the Great Glorious One , who is the principle [deity] of Mudo.’ ” The Secret Biography of Khyentse Heruka: The Compilation of the Displays of the Signs of Accomplishment , the second sign of attainment: “Once again when we arrived at Yudra’s Cave, the meditation cave of Yudra Nyinpo (8th cent.) in Gyalmo Mudo, [ 46 ] the Lord Father [Yeshe Dorje] slept in the center of the cave, and I (Raltri) slept near the entrance. After some time, a frightful spirit appeared at the entrance of the cave. It rose above me and approached the Refuge Protector. “Raltri was slightly afraid, and he pulled his head under his blanket and laid down. The pair had a conversation about the words and meaning of the Great Perfection (Dzogchen). “After a while it became quiet. I peeked out from under the blanket, but the spirit had vanished without a trace. ‘Ratri, there’s no need to be scared.’ The Lord Father [Yeshe Dorje] said. ‘The local protector of Mudo came here to listen to the teachings.’ ” The Secret Biography of Khyentse Heruka: A Compilation Describing the Displays of the Signs of Accomplishment , the fourth sign of attainment: “Again, when we stayed in a camp in Mudo, the Refuge Protector said to the monks and entourage ‘Raltri and I are going to visit the sacred site. You all stay here at the camp.’ “When we went up for a little while, we reached a cliff so high that [even] a vulture couldn’t settle on it. [Standing] on the ledge Do Khyentse said, ‘Raltri, you stay here. Do not follow me, nor go anywhere,’ and disappeared without a trace. “I (Raltri) couldn’t move, let alone go to the frightening cliff’s edge of this red rock, so I diligently focused solely on my prayers. During this period, the sun was settling upon the mountain tops, and dusk was approaching. “Meanwhile Drubwang [Yeshe Dorje] arrived back at the encampment and had a drink. When he finished, he inquired, ‘Hasn’t Raltri come back?’ The monks answered, ‘He has not returned, sir.’ “I thought, ‘I suppose the Refuge Protector isn’t coming back. Now, I will definitely die by freezing, hunger, or by falling down this cliff!’ Thus I sadly decided to stay there. “Then I heard the Lord Father’s call, ‘Raltri, come here!’ Before me, a blue rainbow appeared like a stretched-out piece of woolen cloth. Feeling happy, I sat on the rainbow and came to the Refuge Lord without any trouble at all. “The Lord Father asked, ‘Why did you stay and not come until now?’ I told the story in detail and the Lord Father responded, ‘Oh, it is great that you were able to stay in that place.’ ” The Secret Biography of Khyentse Heruka: A Compilation Describing the Displays of the Signs of Accomplishment , the fifth sign of attainment: “One day when the Refuge Protector, the Vajra-Holder [Yeshe Dorje] was staying again at La’utang Monastery he said, ‘Raltri, let’s go take in the scenery.’ When we arrived at the foot of the monastery there appeared a splendid crystal house that was beautiful to behold. Arriving at its door, a beautiful goddess appeared and invited the pair inside. “The precious Refuge Protector [Yeshe Dorje] sat upon a throne where four goddesses offered him a drink. They offered me (Raltri) some white cheese-like food with an excellent and strong taste that was greater than any human food. While Drubwang [Yeshe Dorje] was eating he said, ‘Go to the roof and look around but don’t bring back whatever you see.’ “I immediately went to the top of the house and saw all kinds of things, which were like visual illusions. There were objects representational of the enlightened body, speech, and mind that were beyond comprehension. It took a little bit of time for me to look at them all. Then I came back downstairs and Drubwang [Yeshe Dorje] was sitting there about to leave, so I accompanied him, and we began to set off. The four goddesses escorted us to the door. [While] they turned to go back, one goddess gave me an iron kīla. When she returned to the crystal house everything vanished and we were [back] at the foot of the plain. “Do Khyentse Rinpoche said, ‘Don’t tell anyone about the gifts or food, about what you saw or heard, or about things like that. This kīla is for your own allotment, so keep it at your side.’ “Later when I felt hungry, I remembered the food I had before [in the crystal house]. I went out to the plain at the foot of the monastery, but there was nothing to be seen.” The Secret Biography of Khyentse Heruka: The Compilation of the Displays of the Signs of Accomplishment , the eighth sign of attainment: “Again when Drubwang [Yeshe Dorje] was staying at La’utang Monastery with his entourage, his sister (Losal Drölma) was teaching Dzogchen to the students at the Garnang hermitage. One time as soon as the sun arose, the Refuge Protector said, ‘Raltri, go get two horses and a white mule. The time has come for us to go.’ Thus he did accordingly, and they rode the horses out to the foot of the plain. “Do Khyentse [Yeshe Dorje] said, ‘Raltri, close your eyes!’ It was as if a wind had come about and lifted us away. After a while, Do Khyentse said, ‘Open your eyes!’ “When he opened his eyes, he realized that they had appeared at the Garnang Karza hermitage as [Yeshe Dorje’s] sister (Losal Drölma) had just finished the teaching. [ 47 ] They met the students as they were being dismissed and moving about, but nobody could see the pair. However, [Yeshe Dorje’s] sister saw them. Then all of the students could see them, and they came to prostrate on the ground. “When [Raltri] looked at the sun, it was similar to when they departed La’utang Monastery. Everyone was struck by the wonder of this.” The Secret Biography of Khyentse Heruka: The Compilation of the Displays of the Signs of Accomplishment , the ninth sign of attainment: “While [Yeshe Dorje’s] sister was staying at La’utang Monastery, Drubwang [Yeshe Dorje] was staying in Palri Monastery, [ 48 ] both accompanied by their entourages. One day when the sun had reached an arm's length past midday, Do Khyentse said, ‘Raltri, go right now and get a white mule [and two horses].’ He did as he was told, and they rode out to the foot of the plain. “Do Khyentse [Yeshe Dorje] said, ‘Raltri, close your eyes,’ and I did accordingly. It was like a wind lifted me up. A moment later Do Khyentse said, ‘Open your eyes and don’t make a sound.’ I realized that we had arrived at the lower plain by La’utang Monastery. When we arrived at the monastery, the people who were wandering about such as the monks did not see us. I took the saddles and packs off our two horses and mule, then went to an empty building. “Drubwang [Yeshe Dorje] went and sat on his throne. At that moment, his sister saw him. ‘Oh, the Refuge Protector has arrived!’ She announced and all the monks came to greet him. When I looked at the sun, it was around the place time as when we left Palri Monastery. Everyone was astonished.” The Secret Biography of Khyentse Heruka: The Compilation of the Displays of the Signs of Accomplishment , the tenth sign of accomplishment: “Again Drubwang [Yeshe Dorje] arrived at Zhagtra Karmo Mountain [in Minyak] with his entourage and set up a camp in front of the mountain. “One day, when the Lord Father was alone in his tent, I was sneaking about. I raised up a side of the tent to peek in, and in front of the Lord Father was a majestic and handsome white man dressed in a white robe with a white turban. I saw him offer the Lord Father silks of the five colors. I heard their many conversations and eventually, I went back down [to my area]. “A short time later I brought some tea for the Lord Father and asked, ‘Sir, just then, there was a white man with you. Who was that?’ “‘Oh, Raltri, those eyes of yours are mischievous. You look at everything that you shouldn’t, and you see everything that you shouldn’t. But now it is alright. This is good.’ Do Khyentse pulled out a meteoric kīla from the front pocket of his robe and said, ‘This was offered to me by the deity of Zhagtra. It is for your allotment, so keep it at your side.’ He then gave it to me. It was a miraculous liberating event.” When Raltri was thirty-seven years old in the Fire Tiger year of 1866, the precious Refuge Protector [Do Khyentse Yeshe Dorje] died in Dartsedo in Minyak. Then Do Drimé Drakpa (1846–1886), the assistant Özer Taye, Abu Yeshe Dorje, Gyalse Raltri, and others extensively conducted the funeral rites. [ 49 ] Most of the remaining items and tiny pearl relics ( ringsel ) were offered to the major monasteries from all directions to use as objects to support people’s faith. They proceeded to construct [memorials] including the Lord Father’s reliquary stūpa. After the passing of the Refuge Protector Yeshe Dorje, Raltri was the head of Do Gar. In the same manner of his father’s tradition, he stayed and performed the duties at the monastic seats such as Mahā Kyilung Monastery, La’utang Monastery, Garnang Karza Hermitage, and the supreme Gyalrong Kachok monastery to benefit the teachings and beings. [ 50 ] Some people said that after the Refuge Protector’s death, Raltri usually remained at the monastic seat of Minyak Kyernang Monastery. [ 51 ] It does appear that he lived at Kyernang Monastery, but it seems that his principal monastic seats were Garnang Kardza Hermitage and La’utang Monastery. [This is supported] because the 139th folio of the Gansu Nationalities Publishing House’s 1974 publication of The Biography of the Past and Future Lives of Gurong states: [ 52 ] “From the great monastery of Derge, he arrived at Rudam Orgyen Samten Chöling (Dzogchen Monastery). From there he traveled along with the supreme Khenpo Kalden (b. 1837(?)) to Karza Hermitage and then Gyalrong.” [ 53 ] Also the 140th folio: “Gyalse Raltri, along with everyone else, received many sacred teachings from the supreme Khenpo Kalden. Like a teacher and disciple who cannot bear to be apart, they went together to his homeland. The king of Gyarong Dzong Gak invited [Khenpo Kalden] to his place and in this way, where he bestowed a longevity empowerment to the king and his entourage.” [ 54 ] Thus, it clearly states at that time Raltri was living and maintaining the monastic seat of Kardza Hermitage. After the death of the Refuge Protector, it is certain that Raltri stayed for a long time at La’utang Monastery. Raltri told many prophecies to the tulkus and gurus of La’utang that this monastery needed to be moved to a new place. However, they were not able to move the monastery in a timely manner. Subsequently, once Raltri set up a tent nearby the monastery and he brought the monastery's three main supports [of the enlightened body, speech, and mind] to that tent. A couple of days after that, there was an earthquake, and the monastery was destroyed. Then in accordance with Raltri’s orders, they moved the monastery to a place with a large plain on the right side of the monastery. The remains of the destroyed ramparts and the rubble of the monastery even exist in these present times. Additionally, the gurus and monks of the monastery reported that Rāltri [later] passed away in that monastery. A stūpa made from earth and stone remains there, which is said to be the reliquary stūpa of Raltri. At the age of thirty-eight in the Fire Rabbit year of 1867, Reltri had acquired the various necessary provisions to build the Lord Father’s silver stūpa. That silver stupa was constructed at Rigzin Jigme Lingpa’s monastic seat of Tseringjong. Furthermore, the Refuge Protector’s great disciple Abu Yeshe Dorje built an extremely high reliquary at Kyernang Monastery in Minyak. It is said that the stupa was built so large to appear the size of a mountain. These days, the main temple of Kyernang Monastery was constructed at the [site] of the reliquary remains. Raltri, Abu [Yeshe Dorje], and others then stayed in one common camp. Needless to say, Raltri took to heart the great responsibility for constructing the stūpa. After the Refuge Protector’s passing, Abu stayed at Kyernang Monastery and maintained that monastic seat in particular. Even today, remnants remain of Abu’s house at Kyernang Monastery. At the age of forty-five in the Wood Dog year of 1874, Trozur Dharma Vajra became severely ill, [ 55 ] and the supreme Gyalse Raltri was invited to Minyak Senge Monastery. [ 56 ] There he performed the healing rites of such practices as Assembly of the Wrathful and Great Glorious One , The Thread-Crossing Ritual of Magön’s Army , and The Ḍākinī Who Invites or Dispels . [ 57 ] In that year, Trozur Dharma Vajra passed away. Hundreds of gurus and tulkus were invited including: Gyalse Raltri; Do Drimé Drakpa; Abu Yeshe Dorje; the throne holder of Lhagang; Awa Lama; Domlung Tulku; the throne holder of Palri; the throne holder of Kyernang; Champa Sang Ngak; Ala Dorje Gyaltsen; the throne holder of Chugmo; Kharpa Tulku; Bané Tulku; Dira Khenpo; the throne holder of Trakhar; Rashar Tulku; Garje Lama; Gyade Rabsal; Kugyab Khenpo; the throne holder of Gartar; La’utang Tulku; Chagtong Tulku; the throne holder of Chiluk; the throne holder of Kazhi; Gyade Ösal; A Tro Lama Lobzang; Kyernang Gyurme Lhundrub; Riku Tulku; Tongkor Tulku; Drapa Tulku; and Tsara Lama. [ 58 ] Gyalse Raltri, Tulku Songtsen, Tulku Rigden Dorje, and Bané Chogtrul performed the funeral rites for the guru. When offerings were being given to the gurus and tulkus of various regions, a set of one hundred and twenty-seven offerings were given to Raltri while sets of twenty-five offerings and sets of thirteen offerings were given to the other gurus and tulkus. Therefore, Gyalse Raltri was regarded to be ranked as one of the greatest gurus in the eastern direction of Minyak at that period of time. Raltri also offered silk, a woolen hat, a fox [pelt], bolts of fabric, and a horse for Dharma Vajra’s reliquary. The front of the 286th page of The Excellent Wish-fulfilling Tree: The Biography of Dharmavarja, the Sovereign Dzogchen Yogin Who Appeared in the Eastern Land composed by Dharma Vajra’s doctrine holder and attendant Ga Mipam Tenpe Gyaltsen states: [ 59 ] “Tulku Raltri came and engaged in the appropriate practice of Assembly of the Wrathful and Great Glorious One, The Thread-Crossing Ritual of Magön’s Army , and The Ḍākinī Who Invites or Dispels .” The frontside of the 340th folio states: “The master Tulku Raltri and tens of students practiced The Peaceful and Wrathful Deities: Purifying the Lower Realms . [ 60 ] The master Tulku Songtsen and tens of students practiced The Peaceful and Wrathful Deities: The Naturally Free Wisdom Mind . [ 61 ] The master Tulku Rigden Dorje and tens of students practiced The Molten Kīla . [ 62 ] The master Bané Tulku and tens of students individually performed The Great Compassionate One: The Natural Release of Suffering . [ 63 ] Through these [practices] they individually performed the fire offerings.” The back of the 346th folio states: “In total, one hundred and twenty-seven items were offered to Tulku Reltri including: silk, a statue, a text of The Root Stanzas of the Middle Way: Wisdom ( prajñā-nāma-mūlamadhyamakakārikā ), a ritual mirror, a hand-drum, bell and vajra, a mandala, a pair of vases, a pair of peacock plumes, a set of containers [for the inner offerings of] medicine and rakta, a pair of bellows, a set of seven [water] offering bowls, a pair of tormas , an incense box, a set of seven [lamp] offering bowls, a cushion cover, a golden face, [ 64 ] a bronze alloy dish, a tamboura, [ 65 ] a pair of clarinets, a pair of red conchs, a white conch, a small topmost offering bowl, [ 66 ] cymbals, fabric for clothes in the colors of black, red, green, stripped rainbow, and liquid gold, thin fabric in the colors of white, yellow, red, green, and sky blue, silk in the colors of white, yellow, red, green, and dark blue, woolen cloth in the colors of green and red, bolts of cotton cloth in the colors of white yellow, red, green, blue, and red stripped, a few blue stripped cotton clothes, six ornamental fabrics for making red monastic shirts, bolts of a blue-black wool, a yellow bolt of cloth, a bronze alloy vase, a bolt of dark red cloth, a variegated rope, a bag made of brocade, a burl wood bowl decorated with silver, a porcelain cup with the eight auspicious symbols, a porcelain dish, a pitcher for alcohol, [ 67 ] a large bowl made of zilung , spectacles, a brocade, a seat covering, a Chinese knife, a soup spoon and plate, a red knotted-string accessory for the hair, [ 68 ] black earrings, a circular piece of coral, a circular piece of turquoise, a zi stone, amber, brass, a silver reliquary box (ga’u), a pair of ornaments that people wear on their waist, [ 69 ] a pair of mala counters, bodhi [seed], a sewing needle case, a flint, a gold bracelet, Mongolian boots, a long sword, a knife for the waist, burli, [ 70 ] zangtib , [ 71 ] a bridle and [saddle] crupper, molasses, yarn with the colors of white, red, green, and dark blue, multi-colored rope for the neck [of a horse], half a bolt of blue animal hide, a woolen hat, pelts from a fox, monkey, sable, lynx, wolf, bobcat, and leopard, a brass ladle, a copper ladle, a metal flask with a cover, [ 72 ] a tea strainer, a skin-bellow, a hearth covering, a pouch for tea, a bowl used for roasted barely flour, a butter container, a set of seven dishes, a gun, a bag of gunpowder, a pair of primary boxes [used by nomads], [ 73 ] a complete saddle, a riding horse, instruments, a mule, a dzo , a female dzo , a female yak, a yak, and five ounces of silver coins, and white [scarfs offered at the end.”[ 74 ] At the age of sixty-five in the Wood Horse year, 1894, Rigpe Raltri conferred teachings, such as the empowerment and instructions for his father’s heart essence teachings, to those who kept the tantric commitment such as his noble son Do Khamsum Zilnön Gyepa Dorje (1890–1939). [ 75 ] Wondrous signs of the blessings from the empowerment arose for the disciples including his son. The back of the fifth folio of Do Rinpoche’s (Zilnön Gyepa Dorje) Autobiography: A Garland of Beautiful Flowers states: “In the Male Wood Horse Year, the Lord Father, the Dharma Lord (Reltri), opened the door to the profound maturing empowerments and liberating instructions. When the blessings had descended into my body, speech, and mind there was a transformation of perception. In the end, he physically bestowed auspicious articles and emblems to support [the blessings].” Rigpe Raltri was sixty-six years old in the Wood Sheep year, 1895, and as mentioned earlier [in this set of texts], Gurong Orgyen Jigdral Chöying Dorje (1875–1932) had entered the monastery in the Water Snake year, 1893.[ 76 ] He lived there and relied upon teachers such as Dzogchen Khenpo Kalden. At the age of twenty-one in the Wood Sheep year, 1895, he went with Dzogchen Khenpo Kalden to Karza Hermitage, and he met Raltri there. Through this, it is apparent that Raltri lived at Karza Hermitage and occupied its monastic seat at that time. When Raltri died, Do Rinpoche [Zilön Gyepa Dorje] was very young and Raltri’s wife Ragza Rigche Wangmo loved Kyernang Monastery. [ 77 ] Therefore, following his death, it is evident that Karza Hermitage, or Kardza Monastery, gradually became empty. CONCERNING HIS DEATH At the age of sixty-seven in the Fire Monkey year, 1896, Rigpe Raltri bestowed and entrusted to his son [Zilnön Gyepa Dorje] the empowerments, oral transmissions, and instructions for the entire cycle of his heart essence teachings accompanied with supplications. He then enthroned his son as the holder of the Heart Essence teachings. Later, on the thirteenth day of the twelfth month of that year, Raltri died and subsumed himself into the basic space of phenomena. As he passed into the state of the great noble ones, many signs occurred such as the sound of music, emanations of various light, earthquakes, and the blossoming of flowers. On the front of the 6th folio of Do Rinpoche’s Autobiography: A Garland of Beautiful Flowers , it states: “When I was seven years of age in the Fire Monkey year, my Lord Father (Rigpe Raltri) relinquished his entrustment and command as a keeper of the teachings to me along with the three Enlightened Heart-Essence (Tugtik) teachings of his own tradition and the Heart Essence (Nyingtik). He told many prophecies about the future and passed away peacefully. As he attained the state of the great noble ones, there appeared many signs such as sounds, lights, earthquakes, and even the blossoming of flowers in the winter. “Having mixed together the oral transmission of the omniscient hierarchs Marpa (1012?–1097), [ 78 ] Milarepa (1040–1123), [ 79 ] Dagpo Lhaje [Gampopa] (1079–1153), [ 80 ] and the pure visions of the treasure tradition into one stream, Raltri transmitted the direct lineage of his father to me, and I received it.” Do Dasal Wangmo's work, Abridge Biographies: The Lineage of the Do Family states: “On the thirteenth day of the victorious month (the twelfth month), when he turned sixty-seven years old, he passed into the peaceful space accompanied with the sound of “May Vairocana come." “When his body was being cremated, there were many miraculous sights such as a white cloud in the shape of a dragon floating above, an interlaced net of various colored rainbows in the surrounding environment of the earth and sky, and the simultaneous blossoming of azalea flowers.” In the beginning, you sought out study And became rich in the transmission of the sūtras and tantras. In the middle, you solely endeavored in attending your sacred father. In the end, you made a family and widely spread your father’s teachings. The hidden yogin, the supreme Dechen Reltri—I bow to you. COLOPHON None NOTES [1] ’bri gung gdan rabs gser phreng [2] The text reads et cetera. [3] Referring to Tri Songdetsen’s (khri srong lde brtsan, 742–800, BDRC P7787 ) son mu tig btsan po (mu tig btsan po, BDRC P2MS13217 ). [4] Kutön Tsöndru Yangdrung (khu ston brtson ’grus g.yung drung, 1011–1075, BDRC P3464 ) a junior disciple of Atiśa (a ti sha, 982–1054/1055, BDRC P3379 ) [5] spyan snga ba chos kyi grags pa; There are various sources that have a slight variance in the order of the monastic seat holders of Drigung Til Monastery (’bri gung mthil dgon pa, BDRC G340 ). [6] sgom pa rin chen rnam rgyal and kun dga’ rin chen [7] rin chen phun tshogs chos kyi rgyal po [8] ’bri gung chung tshang 01 chos kyi grags pa [9] ’bri gung chung tshang 02 don grub chos gyal [10] ’bri gung chung tshang 03 chos kyi nyi ma [11] This is also ’jigs med nyi byed as mentioned on the cover page. ’bri gung chung tshang 04 bstan ’dzin chos kyi rgyal mtshan and ’jigs med gling pa [12] rig pa’i ral gri and mdo mkhyen brtse ye she rdo rje [13] Around Zhagtra Mountain there is a place called Ma Khaka (rma kha ka). In that area is the place called Yu Tso (g.yu mtsho). There Do Khyentse Yeshe Dorje built the Do Gar Mountain hermitage (mdo sgar ri khrod); however, it no longer exists. [14] rdzong sngon ’jigs med chos kyi go cha [15] thub bstan ’jigs med dga’ ba, or don mchog dar rgyas [16] ’be bza’ and ’ba’ yul/’ba’ rdzong [17] chab cha and mtsho sngon po [18] mthu stobs and bo chog [19] rme ba khan chen tshe dbang rig ’dzin [20] kon mchog rin chen [21] o rgyan gsang chen chos ’khor gling. He restored this in 1984 according to BDRC W20214 . [22] pad+ma ri mtho and mgo log [23] a skyong bu mo 'dzom pa skyid [24] rang rnam mkha’ ’gro’i zhal lung, BDRC W21847 [25] shes rab me ’bar, 1829–1842, BDRC P1PD76603 [26] mdo tshang gi brgyud pa’i rnam thar mdo bsdus, BDRC W1GS60403 , translated on Tib Shelf here: Abridged Biographies: The Lineage of the Do Family [27] bstan ’dzin chos kyi rgyal mtshan [28] Yul shar phyogs su byung ba’i rdzogs chen rnal ’byor pa mnga’ bdag d+harma badz+ra gyi rnam thar dpag bsam yongs ’du’i ljon bzang [29] blo gsal sgrol ma, BDRC P1GS138134 [30] ma hA skyid lung dgon, BDRC G353 [31] g.yi khog and lcags rkyang sde cha rgyal sras [32] mi nyag bzhag bra and la’u thang dgon pa, BDRC G4110 [33] rdzogs chen grub dbang 04 mi ’gyur nam mkha'i rdo rje, 1793–1870, BDRC P1710 [34] rdza dpal sprul o rgyan ’jigs med chos kyi dbang po, 1808–1887, BDRC P270 [35] rgyal sras gzhan phan mtha’ yas ’od zer, 1800–1855/1869, BDRC P697 [36] pad+ma badz+ra, 1807–1884, BDRC P6744 [37] gsang ba snying po [38] snying thig [39] ’gu thang rgyal po and lha ldan [40] rten gsum [41] yu thang, BDRC G1PD76606 [42] bzhag bra, BDRC G3500 [43] rgyal mo tsha ba rong [44] rgyal mo rong gi sgang [45] dpal chen po and rgyal mo dmu do [46] g.yu sgra phug and g.yu sgra snying po [47] gar nang kar mdza’ ri khrod [48] dpal ri’i dgon [49] mdo dri med grags pa, 1846–1886, BDRC P8006 ; ’od zer mtha’ yas, BDRC P5052 ; a bu ye shes rdo rje [50] rgyal rong khaH mchog dgon [51] mi nyag sker nang dgon [52] dgu rong gsku phreng snga phyi’i rnam thar [53] skal ldan rgya mtsho [54] rgya rong rdzong ’gag [55] khro zur d+harma badz+ra [56] mi nyak seng ge dgon [57] drag po dpal chen ’dus pa, ma mgon gyul mdos, and mkha' 'gro'i bsu zlog [58] /lo der khro zur d+harma badz+ra sku gshegs rgyal sras ral gri dang /_mdo dri med grags pa/_a bu ye shes rdo rje sogs gdan drangs/_lha sgang khri pa/_a ba bla ma/_dom lung sprul sku/_dpal ri’i khri pa/_skyer nang khri pa/_lcam pa gsang sngags/_a bla rdo rje rgyal mtshan/_phyug mo’i khri pa/_mkhar pa sprul sku/_ba gnas sprul sku/_rdi ra mkhan po/_brag mkhar khri pa/_ra shar sprul sku/_sgar rje bla ma/_rgya sde rab gsal/_sku rgyab mkhan po/_mgar thar khri pa/_la’u thang sprul sku/_cag stong sprul sku/_spyi lug khri pa/_ka bzhi khri pa/_rgya sde ’od gsal/_a khro bla ma blo bzang /_skyer nang ’gyur med lhun grub/_ri khud sprul sku/_stong skor sprul sku/_’dra pa sprul sku/_rtsa ra bla ma sogs bla sprul rgya phrag mang po gdan drangs/ [59] nye gnas sga mi pham bstan pa’i rgyal mtshan [60] zhi khro ngan song sbyong ba [61] zhi khro dgongs pa rang grol [62] khro chu’i phur pa [63] thugs rje chen po sdug bsngal rang grol [64] gser zhel [65] gsol tam [66] phud skong [67] tam bhe [68] tong skud phon dmar [69] glo zungs cha [70] bur li [71] zangs rtib [72] lcags ’gu khebs lden [73] tso sgam [74] mtha’ dkar [75] mdo khams gsum zil gnon dgyas pa rdo rje, Dates from BDRC W1KG987 , translated on Tib Shelf here: A Chronological Timetable: Lives of Do Khyentse's Familial Line . [76] o rgyan ’jigs bral chos dbyings rdo rje [77] ra bza’ rig byed dbang mo was one of Rigpe Raltri’s wives and mother of Do Khamsum Zilnön Gyepa Dorje. [78] mar pa chos kyi blo gros, 1002/1012–1097/1100, BDRC P2636 [79] mi la ras pa, 1040–1123, BDRC P1853 [80] sgam po pa bsod nams rin che, 1079–1153, BDRC P1844 Published: September 2020 Updated: July 2022 BIBLIOGRAPHY thub bstan chos dar. 2008. rgyal sras rig pa’i ral gri’i rnam thar. In mdo mkhyen brtse ye shes rdo rje’i gdung rgyud rim byon gyi rnam thar gsal ba’i me long, 317–339. pe cin: krung go’i bod rig pa dpe skrun khang. BDRC W1KG987 Abstract Rigpe Raltri was the younger son of Do Khyentse Yeshe Dorje. He was recognized as the reincarnation of Jigme Lingpa's son, Jigme Nyinche Özer and became a well-respected guru in Minyak. He was a lineage holder of his father's treasure cycle of The Exceeding Secret, Enlightened Heart-Essence of the Ḍākinī, or the Yangsang Khandro Tugtik, containing The Natural-Liberation of Grasping, or Dzinpa Rangdröl. He entrusted this lineage to his younger son Do Rinpoche Gyepa Dorje. BDRC LINK W1KG987 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 00:27 TRADITION Nyingma INCARNATION LINE N/A HISTORICAL PERIOD 19th Century TEACHERS Do Khyentse Yeshe Dorje Kalden Gyatso The Fourth Dzogchen Drubwang, Mingyur Namkhe Dorje Gyalse Zhenpen Taye Öser Patrül Orgyen Jigmé Chökyi Wangpo Pema Vajra TRANSLATOR Tib Shelf INSTITUTIONS Dzogchen Monastery Derge Monastery Mahā Kyilung Gyalrong Kachok Minyak Kyernang Kardza Pema Rito STUDENTS Somang Choktrül Khamsum Silnön Gyepa Dorje AUTHOR Tubten Chödar The Biography of Gyalse Rigpe Raltri VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! Name * Email* Submit Tib Shelf is a not-for-profit organisation dedicated to translating, presenting and preserving primary source Tibetan texts across a vast array of genres and time periods. We make these literary treasures accessible to readers worldwide, offering a unique window into Tibet's rich history, culture and traditions. Tib Shelf has been accredited by the British Library with the International Standard Serial Number (ISSN): 2754–1495 CONTACT US | SHELVES@TIBSHELF.ORG © 2024 Tib Shelf. All rights reserved.

Butön Rinchen Drup's concise text outlines ascending qualities for sages, bodhisattvas, and Mantrayāna practitioners, mirroring the progression through Buddhism's three vehicles. Essential Advice in Three Sets of Three ན་མོ་བུདྡྷཱཡ། Namo Buddhāya! སྡིག་པ་ཆུང་ཡང་དུག་བཞིན་བསྲུང་། ། དཀའ་ཡང་དགེ་བ་འབད་པས་བསྒྲུབ། ། རྩ་བ་བདག་འཛིན་རྣམ་རྟོག་གཞོམ། ། འདི་གསུམ་ལྡན་ན་མཁས་པ་ལགས། ། To guard against even the smallest misdeed as if it were poison, To endeavour to accomplish virtue even when it’s difficult, To thoroughly destroy concepts at the root of self-clinging, To be endowed with these three is to be a sage. གཞན་གྱི་སྡིག་སྡུག་བདག་གིས་བླང་། ། བདག་གི་དགེ་བདེ་གཞན་ལ་གཏང་། ། སྟོང་ཉིད་སྙིང་རྗེ་རྟག་ཏུ་བསྒོམ། ། འདི་གསུམ་ལྡན་ན་བྱང་སེམས་ལགས། ། To take on oneself the misdeeds and sufferings of others, To give to others one’s own virtue and happiness, To constantly meditate on emptiness and compassion, To be endowed with these three is to be a bodhisattva. ཅིར་སྣང་སྒྱུ་མ་ལྷ་སྐུར་ཤེས། ། དྲན་རིག་བདེ་གསལ་མི་རྟོག་པ། ། བྱིན་རླབས་བླ་མའི་རྣལ་འབྱོར་བསྒོམ། ། འདི་གསུམ་ལྡན་ན་སྔགས་པ་ལགས། ། To know that whatsoever appears is the illusory body of the deity, To be mindfully aware of bliss, clarity, and non-thought, To meditate on guru yoga, the wellspring of blessing, To be endowed with these three is to be a Mantrayāna practitioner. COLOPHON གནད་ཀྱི་གདམས་ངག་གསུམ་ཚན་གསུམ་འདི་ནི་ཆོས་རྗེ་ཐམས་ཅད་མཁྱེན་པ་བུ་སྟོན་རིན་པོ་ཆེས། དྭགས་པོ་རིན་ཆེན་ལ་གནང་བའི་གདམས་པ་ཡིན་ནོ། ། “Essential Advice in Three Sets of Three” was composed by the All-Knowing Dharma Lord, Butön Rinpoche, and delivered to Dakpo Rinpoche. NOTES Photo credit: Himalayan Art Resources Published: June 2021 BIBLIOGRAPHY Rin chen grub. 2008. Dwags po rin chen la gnang ba'i gdams pa . In Gsung 'bum/ rin chen grub (bris ma). 28 vols. Beijing: Krung go'i bod rig pa dpe skrun khang, vol. 26, pp. 429–430. BDRC W1PD45496 Abstract As potent as it is pithy, this short text outlines three sets of qualities required respectively by sages, bodhisattvas, and practitioners of the Mantrayāna. There is obvious overlap in the advice contained at each level, particularly ascending from the initial to the final qualities, which mirrors the central training of the three Buddhist vehicles essential to the Tibetan tradition. The work was composed by the fourteenth-century Sakya master Butön Rinchen Drup, one of Tibet’s most prodigious scholars and the abbot of Shalu Monastery. BDRC LINK W1PD45496 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 01:05 TRADITION Sakya INCARNATION LINE None HISTORICAL PERIOD 13th Century 14th Century TEACHERS Shongtön Dorjé Gyaltsen Sönam Drakpa Drakpa Shönnu Nyima Gyaltsen Yönten Gyatso Palden Senggé Sönam Senggé Rinchen Senggé Sanggyé Yeshé Tsültrim Palsang Sönam Gön Drakpa Gyaltsen Chö Palsangpo TRANSLATOR Patrick Dowd INSTITUTIONS Shalu Nartang Tsal Gungtang Nyang Tarpaling Sakya Monastery Ripuk Hermitage STUDENTS Drakpa Sherab Lama Dampa Sönam Gyaltsen Choklé Namgyal Rinchen Namgyal Palden Tsültrim Rinchen Sangpo Gyalwa Rinchen Jangchub Tsémo Püntsok Palsang Déchen Chöpal Drakpa Gyaltsen Gyatso Rinchen Shönnu Sönam Chökyi Palwa Jamyang Rinchen Chö Palsangpo Chökyi Gyaltsen Sönam Paldrub Sherbum Dönyö Palsang Yeshé Döndrub Rinchen Sanggyé Gön Gyalwa Chokdrub Tsültrim Nyingpo Rinchen Namkha Chokdrub Rinchen Tséwang Jamyang Karpo Kyabchok Pal Sönam Drub Döndrub Pal Degyal Rinchen Kyab Yakdé Paṇchen Tsöndrü Dargyé Gönpo Pal Drubpa Palsangpo Yungtön Dorje Pal Lodrö Gyaltsen AUTHOR Butön Rinchen Drub Essential Advice in Three Sets of Three VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! Name * Email* Submit Tib Shelf is a not-for-profit organisation dedicated to translating, presenting and preserving primary source Tibetan texts across a vast array of genres and time periods. We make these literary treasures accessible to readers worldwide, offering a unique window into Tibet's rich history, culture and traditions. Tib Shelf has been accredited by the British Library with the International Standard Serial Number (ISSN): 2754–1495 CONTACT US | SHELVES@TIBSHELF.ORG © 2024 Tib Shelf. All rights reserved.

Treasure Revealer Jamyang Khyentse Wangpo 1820–1892 BDRC P258 TREASURY OF LIVES LOTSAWA HOUSE Jamyang Khyentse Wangpo (1820–1892) was a pivotal Tibetan Buddhist scholar, teacher, and treasure revealer renowned for his ecumenical approach to Buddhism, fostering collaboration across traditions like Sakya, Kagyu, and Nyingma. Born in Dilgo in Kham, his early training and extensive studies with leading masters established him as a figure of profound spiritual influence. He played a key role in preserving and revitalizing Tibetan teachings through his compilation efforts, such as the Drubtab Kundu and contributions to the renowned Rinchen Terdzö. Together with Jamgön Kongtrul Lodrö Taye and Chokgyur Lingpa, he formed the influential triumvirate that shaped Tibetan Buddhism in the nineteenth century. His work as a treasure revealer, teacher, and supporter of cultural preservation left an enduring legacy seen in institutions like Dzongsar Monastery and his foundational role in the Rimé movement. Supplication Prayer The Drop of Spring: A Spontaneous Vajra Song of Definitive Meaning That Supplicates the Great Charioteers of the Luminous Mahāmudrā Jamyang Khyentse Wangpo A vajra song supplicating the early Dagpo Kagyu masters while expressing aspirations for realization through the luminous Mahāmudrā path. Read Translated Works Biography The Biography of Dzogchen Khenchen Abu Lhagang Khenpo Tsöndru Khenpo Tsöndru chronicles his teacher Pema Tegchok Loden (1879–1955), from his studies with renowned masters to his role as Dzogchen Śrī Siṃha's abbot, culminating in solitary meditation practice. Read Biography Abbreviated Biography of Jamyang Khyentse Wangpo Jamgön Kongtrul Lodrö Taye Jamgön Kongtrul celebrates Jamyang Khyentse Wangpo's mastery of diverse Tibetan spiritual traditions in this reverent biographical account. Read Mentioned In Menu Close Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate SUBSCRIBE Publications Watch People Listen

Leading Rimé Figure & Teacher Jamgön Kongtrul Lodrö Taye 1813–1899 BDRC P264 TREASURY OF LIVES LOTSAWA HOUSE HAR Jamgon Kongtrul Lodro Taye (1813–1899) was a central figure in nineteenth-century Tibetan Buddhism, renowned for his profound scholarship, prolific writings, and ecumenical approach. Born in Kham, he became a disciple of Tai Situ and received extensive training in multiple traditions, including Kagyu, Nyingma, and Jonang. A key collaborator with Jamyang Khyentse Wangpo and Chokgyur Lingpa, he played a vital role in the Rimé movement, fostering the preservation and transmission of diverse Tibetan Buddhist lineages. His monumental literary work of the Five Great Treasuries (mdzod chen lnga ) collected and systematized teachings across traditions, ensuring their survival. Known for his dedication to spiritual practice, education, and cultural preservation, Kongtrul's legacy as a teacher, author, and visionary continues to influence Tibetan Buddhism worldwide. Biography A Biography of Chöje Lingpa Jamgön Kongtrul Lodrö Taye A Biography of Chöje Lingpa by Jamgön Kongtrul Lodrö Taye, detailing the life of Chöje Lingpa (Rogje Lingpa), a seventeenth- to eighteenth-century Tibetan treasure revealer (tertön) known for discovering and transmitting profound spiritual treasures (terma), including teachings on Guru Padmasambhava, Mahāmudrā, and Dzogchen. Read Supplication Prayer Generating Wonder & Glory: A Supplication to Jamyang Khyentse Wangpo’s Successive Lives Arranged in a Rough Summary Jamgön Kongtrul Lodrö Taye Jamgön Kongtrul traces Jamyang Khyentse Wangpo's remarkable previous incarnations, revealing unexpected connections to significant Buddhist masters through history. Read Biography Abbreviated Biography of Jamyang Khyentse Wangpo Jamgön Kongtrul Lodrö Taye Jamgön Kongtrul celebrates Jamyang Khyentse Wangpo's mastery of diverse Tibetan spiritual traditions in this reverent biographical account. Read Translated Works Mentioned In Menu Close Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate SUBSCRIBE Publications Watch People Listen

Khenpo Ngawang Palzang's morning devotional rings clear and true with tantra's essential message: devotion stands as the highest practice. Devotion is the Highest Practice [1] ཐོ་རེངས་མལ་ནས་ལྡང་བའི་དུས། ། In the early morning, as you rise from bed, recite: དུས་གསུམ་སངས་རྒྱས་ཐམས་ཅད་ཀྱི་ངོ་བོ་དཔལ་ལྡན་རྩ་བའི་བླ་མ་རིན་པོ་ཆེ་མཁྱེན་ནོ། ། dü sum sang gyé tam ché kyi ngowo penden tsawé la ma rin po ché khyen no Glorious, precious root guru, essence of all the buddhas of the three times, please think of me! བདག་གི་རྒྱུད་བྱིན་གྱིས་བརླབ་ཏུ་གསོལ། ། dak gi gyü jin gyi lap tu söl Please bless my mindstream! ལུས་ལ་བདེ་བ་སྐྱེ་བར་བྱིན་གྱིས་རློབས། ། lü la dewa kyewar jin gyi lop Please bless me with bliss born in my body! ངག་ལ་ནུས་པ་འབར་བར་བྱིན་གྱིས་རློབས། ། ngak la nü pa barwar jin gyi lop Please bless my speech to blaze in its own command! [ 2 ] སེམས་ལ་རྟོགས་པ་འཆར་བར་བྱིན་གྱིས་རློབས། ། sem la tok pa charwar jin gyi lop Please bless me with the dawning of realizations in my mind! ཚེ་འདི་བློ་ཡིས་ཐོང་བར་བྱིན་གྱིས་རློབས། ། tsé di lo yi tongwar jin gyi lop Please bless me to give up thoughts of this life! ངེས་འབྱུང་བློ་སྣ་སྐྱེ་བར་བྱིན་གྱིས་རློབས། ། ngé jung lo na kyewar jin gyi lop Please bless me with an attitude of renunciation! བདག་འཛིན་འཁྲུལ་བ་འཇིག་པར་བྱིན་གྱིས་རློབས། ། dakdzin trülwa jik par jin gyi lop Please bless me to demolish the confusion of self-clinging! བྱང་ཆུབ་སེམས་མཆོག་སྐྱེ་བར་བྱིན་གྱིས་རློབས། ། jang chup sem chok kyewar jin gyi lop Please bless me with supreme awakened mind! COLOPHON ཞེས་བླ་མ་ལ་མོས་གུས་ཕུར་ཚུགས་སུ་བྱའོ། ། This was written in fervent devotion to the guru. NOTES [1] There seems to be a play on the word lama ( bla ma ), which means both guru and “highest.” In the title, “Devotion” is placed next to lama with no grammar particle clarifying the relation. Such juxtapositions usually indicate apposition. In between lama and practice/path ( lam khyer ), there is a genitive particle making “highest” the qualifier of “practice.” The short colophon arranges “devotion” and lama a little differently, where lama is given first in the accusative case, followed by devotion. In this arrangement, the meaning is clearly “devotion to the lama/guru.” [2] This line is rendered loosely, simply for stylistic reasons. The general meaning is unambiguous. A literal translation could be “Bless potency/power/mastery to blaze in my speech.” When we refer to someone with excellent skill in speech, we often say they have great “command.” Published: September 2022 BIBLIOGRAPHY mkhan po ngag dgaʼ. mos gus bla maʼi lam khyer . In gsung ʼbum ngag dbang dpal bzang , 1: 628–29. khreng tu’u. BDRC MW22946_6A9C9F . Abstract In this succinct text, a practice a devotee resounds in the early morning, Khenpo Ngawang Palzang strikes a central point of Buddhist tantra and rings the ever-sounding bell in the belfry of devotion. BDRC LINK MW22946 _6A9C9F DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 00:27 TRADITION Nyingma INCARNATION LINE None HISTORICAL PERIOD 19th Century 20th Century TEACHERS Lodrö Gyatso The First Drukpa Kuchen, Chöying Rölpe Dorje Nyoshul Lungtok Tenpe Gyaltsen Khenchen Gyaltsen Özer Nyoshul Lungtok Tenpe Nyima Sönam Palden Kunzang Palden The Fifth Dzogchen Drubwang, Tubten Chökyi Dorje The Fifth Shechen Rabjam, Pema Tegchok Tenpe Gyaltsen Sönam Chöpel The Third Mura, Pema Dechen Zangpo Tsultrim Norbu Dorzin Namdröl Mipam Gyatso TRANSLATOR Dr. Joseph McClellan INSTITUTIONS Palyul Monastery Katok Monastery Dzogchen Monastery STUDENTS Tulku Könchok Drakpa Adzom Gyalse Gyurme Dorje Khenpo Nuden Legshe Jorden Lama Drönma Tsering Khenchen Gyaltsen Özer Tsultrim Yönten Gyatso Chatral Sangye Dorje The Fourth Chagtsa, Kunzang Pema Trinle The Fourth Drutob Namkha Gyatso, Zhepe Dorje Khenchen Tsewang Rigzin The Second Dzongsar Khyentse, Jamyang Chökyi Lodrö Botrul Dongak Tenpe Nyima Jampal Drakpa Khen Dampa Pema Ribur Tulku Gyalten Ngawang Gyatso Tromge Arik Tulku Tenpe Nyima Nyagtö Khenpo Gedun Gyatso Lama Munsel Tsultrim Gyatso Gojo Khenchen Karma Tashi Gyara Khenchen Gönpo Orgyen Chemchok Yoru Gyalpo The Third Zhichen Vairo, Pema Gyaltsen Togden Lama Yönten Lakar Togden Polu Khenpo Dorje Khunu Rinpoche Tenzin Gyaltsen Nyoshul Khenpo Jamyang Dorje Lungtrul Shedrub Tenpe Nyima Khenpo Rinpoche Sönam Döndrub Khen Lodrö Khenpo Pema Samdrub The Second Palyul Chogtrul, Jampal Gyepe Dorje The Second Penor, Rigzin Palchen Dupa AUTHOR Khenpo Ngawang Palzang Devotion is the Highest Practice VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! Name * Email* Submit Tib Shelf is a not-for-profit organisation dedicated to translating, presenting and preserving primary source Tibetan texts across a vast array of genres and time periods. We make these literary treasures accessible to readers worldwide, offering a unique window into Tibet's rich history, culture and traditions. Tib Shelf has been accredited by the British Library with the International Standard Serial Number (ISSN): 2754–1495 CONTACT US | SHELVES@TIBSHELF.ORG © 2024 Tib Shelf. All rights reserved.

Teacher Dza Patrul Orgyen Jigme Chökyi Wangpo 1808–1887 BDRCP270 TREASURY OF LIVES LOTSAWA HOUSE PHOTO CREDIT Dza Patrul Orgyen Jigme Chökyi Wangpo (1808–1887), born in the rugged highlands of Dzachuka in eastern Tibet, was one of the most revered and influential teachers of the Nyingma tradition. Renouncing the privileges of his recognized incarnation status early in life, he chose instead the humble path of a wandering hermit, teacher, and scholar. A devoted disciple of Jigme Gyalwe Nyugu, Patrul is celebrated for his heartfelt transmission of the Longchen Nyingtik teachings, especially his enduring classic The Words of My Perfect Teacher . His spiritual journey, marked by deep meditation, rigorous study, and profound encounters—such as his life-altering meeting with Do Khyentse —exemplifies the ideal of bodhisattva activity. Known for his compassionate reforms, such as opposing animal sacrifice and promoting ethical conduct, Patrul’s teachings spread across Kham and beyond, inspiring generations. His legacy lives on through his collected works, his many accomplished students and the example he set of humility, clarity, and uncompromising devotion to the Dharma. Translated Works Biography The Biography of Gyalse Rigpe Raltri Tubten Chödar Son of Do Khyentse and recognized as Jigme Lingpa's son's reincarnation, Rigpe Raltri became a revered Minyak guru, transmitting the Yangsang Khandro Tugtik treasures to his own son. Read Biography Mura Pema Dechen Zangpo Tenzin Lungtok Nyima A genealogy of the Mura lineage through its incarnations, focusing on the Third Mura Pema Dechen's life, teachings, and key relationships, penned by Tenzin Lungtok Nyima. Read Biography Biography Of Getse Lama Jigme Ngotsar Gyatso Tenzin Lungtok Nyima Getse Lama Jigme Ngotsar Gyatso, disciple of Jigme Lingpa and founder of Kilung Monastery, spread the Longchen Nyingtik teachings while establishing his own enduring legacy. Read Biography The Biography of Dzogchen Khenchen Abu Lhagang Khenpo Tsöndru Khenpo Tsöndru chronicles his teacher Pema Tegchok Loden (1879–1955), from his studies with renowned masters to his role as Dzogchen Śrī Siṃha's abbot, culminating in solitary meditation practice. Read Biography The Wondrous Light of Lunar Nectar Dilgo Khyentse Tashi Paljor Dilgo Khyentse Tashi Paljor chronicles the life of Chatral Kunga Palden (1878-1944) in this luminous biographical account. Read Mentioned In Menu Close Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate SUBSCRIBE Publications Watch People Listen

Jamgön Kongtrul traces Jamyang Khyentse Wangpo's remarkable previous incarnations, revealing unexpected connections to significant Buddhist masters through history. Generating Wonder & Glory: A Supplication to Jamyang Khyentse Wangpo’s Successive Lives Arranged in a Rough Summary Homage to the guru! Primordial wisdom treasury of the victors and their heirs, Fathering fully-fledged buddhas in all times and dimensions, Compassionately guiding all beings who pervade the entirety of space, Blessed One, Mañjuśrīghoṣa, I supplicate you! Comprehending all phenomena with your outstanding, supreme wisdom, Lord of the Ati teachings, Mañjuśrīmitra; Attainer of the vajra body, always present for the sake of beings, Vimalamitra—I supplicate at both your feet. Great charioteer drawing the sun of the teachings to the Land of Snows, Gentle protector, Trisong Detsen; Custodian of the compendium of teachings benefiting everyone you meet, Gyalse Chogdrub Gyalpo—I supplicate at both your feet. Lord Amitābha, Dīpaṃkara, Your supreme heart son, [381] Nagtso Tsultrim Gyalwa; Avalokiteśvara’s emanation and glory of the teachings and beings in the Land of Snows, Gyalwe Jungne—I supplicate at both your feet. Ocean of amazing treasure revealers’ wheel-wielding monarch, Sovereign Nyangral Nyima Özer; Milarepa’s heart son who physically departed to Khecara, [ 1 ] Rechungpa Dorje Drakpa—I supplicate at both your feet. Called Monastic Physician throughout the Land of Snows, Prophesized by the victors, unequalled Gampopa; Crown ornament of all vajra holders in Tibet, Drakpa Gyaltsen—I supplicate at both your feet. Speech emanation of the Dharma king, lord of the eighteen treasure caches, Tamer of beings, Guru Chökyi Wangchuk; Dharma king, sole protector of all beings in the three [382] realms, Lodrö Gyaltsen—I supplicate at both your feet. Turning the unsurpassable wheel of the teachings of the effortless vehicle, Samantabhadra, Drimé Özer; Holding the treasuries of the inconceivable Magical Net, [ 2 ] Yarje Orgyen Lingpa—I supplicate you both. Omniscient sovereign of the Kadam teachings, Whose enlightened activities pervade all of space, Gendun Drubpa; Cared for by the lord of the mountain retreat and possessing the supreme accomplishment, Mahāpaṇḍita Vanaratna—I supplicate you both. Source for the ocean of all the classes of tantras, Lord of all wisdom and realization, Khyenrab Chöje of Shalu; Demonstrating magical displays for the benefit of others across the entire world, Great adept, Tangtong Gyalpo—I supplicate you both. Most outstanding holder of the explanatory teachings [ 3 ] in Tibet, Mañjuśrīghoṣa in reality, Khyentse Wangchuk; Hearing whose name protects from the dangers within existence, Supreme scholar and adept, Pema Wangi Gyalpo—I supplicate you both. Powerful holder of knowledge mantras, also known as Wangpö De, Tashi Tobgyal Khandro Yongdrubtsal; Guardian protector of the Land of Snows during the end of the age of strife, Ngawang Lobzang Gyatso—I supplicate you both. Twelfth reincarnation of Gyalse Lhaje, Speech emanation of Orgyen, great treasure revealer, Chöje Lingpa [383]; Great abbot of Evaṃ, possessing knowledge, love, and capability, Jampa Namkha Chimé—I supplicate you both. Perfecting the dynamic display of the wisdom mind, Propagating the Ati teachings in all directions, Jigme Lingpa; Incomparable lord of the wheel, possessing the seven transmissions, Jamyang Khyentse Wangpo—I supplicate you both. By the power of this supplication of undivided, single-pointed respect, May supreme and excellent beings Care for me in all my lives to come, And may the two benefits of self and other be perfected by my immense deeds! Protector, when you have actualized complete buddhahood, May I be the first to be born in the assembly of your retinue! Moreover, may I hold the gateways of all teachings, spread them in a hundred directions, And actualize enlightenment like you! May your teachings shine like the light of day, And may the excellent stream of your enlightened activities flow to the edges of existence! May even the phrase “degeneration of the world” never be heard, And may a new golden age of virtuous goodness pervade in every direction! COLOPHON Upon the request and gift bestowed by the glorious and great holder of the evaṃ teachings, the Dharma lord Kunga Jamyang of Ngari, the vajra student of the omniscient and precious lama [Jamyang Khyentse Wangpo], Lodrö Tayape De, wrote this supplication prayer on an auspicious day in the first half of the Month of Miracles at the great Dzongsar Tashi Lhatse Religious College. May virtue increase! NOTES Generating Wonder and Glory is found in volume one of Jamyang Khyentse Wangpo’s Seven Transmissions Collection (Kabab Dun). Jamgön Kongtrul Lordö Taye composed the work as a prayer to Jamyang Khyentse Wangpo’s previous incarnations, a well-known supplication style of Tibetan Buddhist biographical and devotional literature. Supplicating such prominent figures as Trisong Detsen (742–796/800), Atiśa (982–1054/55), Nyangral Nyima Özer (1124–1192), and Chöje Lingpa (1682–1720), to name a few, Khyentse Wangpo’s previous incarnations include several prominent individuals who helped shape the culture and religion of the Tibetan plateau. [1] Khecara ( mkha’ spyod ) is, first and foremost, a highly purified experience connected with spiritual accomplishments ( dngos grub, siddhi ) in Buddhist tantra. It is a manifestation in which one’s realization is a completely pure realm. Endowed with eight qualities, such as subtly of form, the higher classification of Khecara is an utterly pure realm where one can further train on the path. Associated with the realm of form, the god realm, and the human realm, this lesser state can be reached through meditative abilities or by yakṣī or siddha guides. For further reading on the topic, see Tayé, “Journey and Goal,” 346–48. [2] Māyājāla [3] The explanatory teachings refer to the Lamdre (Paths and Results) teachings of the Sakya school. Published: June 2022 This work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License . Originally published for Khyentse Vision Project Photo credit: Shangpa Network & Foundation BIBLIOGRAPHY ’jam dbyangs mkhyen brtse’i dbang po. 2013. kun mkhyen bla ma ’jam dbyangs mkhyen brtse’i dbang po’i ’khrungs rabs rags bsdus kyi gsol ’debs ngo mtshar dpal sked . In mkhyen brtse’i bka’ babs, vol. 1, 379.1–383.6. dkar mdzes bod rigs rang skyong khul sde dge rdzong: rdzong sar khams bye’i slob gling. BDRC MW4PD2082 Jamgön Kongtrul Lodrö Tayé. Journey and Goal: An Analysis of the Spiritual Path and Levels to Be Traversed and the Consummate Fruition State . In Treasury of Knowledge, Books Nine and Ten. Translated by Kalu Rinpoché Translation Group. Ithaca, NY: Snow Lion Publications, 2011. Abstract Jamgön Kongtrul Lodrö Taye supplicates the previous incarnations of Jamyang Khyentse Wangpo. You might be surprised by the list of important masters he was associated with. BDRC LINK MW4PD2082 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 05:17 TRADITION Karma Kagyu INCARNATION LINE Dzogchen Kongtrul Jamgön Kongtrul Dzigar Kongtrul Zhechen Kongtrul Kalu Rinpoche HISTORICAL PERIOD 19th Century TEACHERS Khenchen Tubten Gyaltsen The Ninth Drukchen, Mingyur Wangyal The First Datrul, Ngedön Tenpa Rabgye The Eighth Pawo, Tsuglak Chökyi Gyalpo Sönam Lodrö The Fourth Dzogchen Drubwang, Mingyur Namkhe Dorje Karma Tegchok Tenpel Drubgyu Tenzin Trinle The Sixth Traleb, Yeshe Nyima Pema Tenpel Jamyang Khyentse Wangpo Gyurme Tutob Namgyal The Ninth Situ, Pema Nyinje Wangpo The Fourteenth Karmapa, Tegchok Dorje Chogyur Lingpa Karma Zhenpen Özer Karma Norbu Karma Ösal Gyurme Gyurme Tenzin Pelgye Rigzin Gyatso The First Gyatrul, Dongak Tendzin The Twelfth Lab Kyabgön, Wangchen Gyerab Dorje The First Tsangchen Dorje Lopön, Ngawang Chöpel Gyatso The Second Penor, Rigzin Palchen Dupa TRANSLATOR Tib Shelf INSTITUTIONS Kaḥtok Mindröling Dzogchen Monastery Zhechen Palyul Monastery Sekhar Gutok Dratang Densatil Tsal Gungtang Tsurpu Monastery Takten Puntsok Ling Samye Zurmang Dutsitil Dzongsar Longtang Drölma Lhakhang Dzamtang Tsechu Monastery Chöje Monastery Tsangwa Monastery Karma Monastery Pewar Reting Monastery Nenang Derge Parkhang Śrī Siṃha College Chagpori Palpung Tsetang Mawochok Alo Paljor Gang Yangpachen Trandruk Zurmang Namgyaltse Khoting Lhakhang Drak Yerpa Drak Yongdzong Lhasa Tsuklakhang Potala Samye Chimpu Tashi Dokha Tsādra Rinchen Drak Dzongshö Zangri Khangmar Maṇḍala Monastery Yarlung Sheldrak Tarde Monastery Ringul Monastery Changlung Monastery Dzö Monastery Tsogyal Latso Dzongo Monastery Kyodrak Monastery Lhadrang Monastery Namgyal Ling Pangpuk Yamalung Yilhung Lhatso Yumbu Lagang Sinpo Ri Lhakhang Hepo Ri Tashi Podrang Pemaling Lake Götang Bumpa Dagam Wangpuk STUDENTS The Fourth Shechen Gyaltsab, Pema Namgyal The Fourth Rotachetsang, Lobzang Chöjor Lhundrub The Third Dodrubchen, Jigme Tenpe Nyima Mipam Gyatso Loter Wangpo Ngawang Damchö Gyatso The Fifteenth Karmapa, Khakhyab Dorje Shākya Shrī The Fifth Dzogchen Drubwang, Tubten Chökyi Dorje The Third Kaḥtok Situ, Chökyi Gyatso Gatön Ngawang Legpa Sönam Chödrub The Second Dzaḥka Chogtrul,Kunzang Namgyal Tubten Gyaltsen Özer Jamyang Sherab Chökyi Nangwa The First Gyatrul, Dongak Tenzin Rigzin Gargyi Wangchuk Norbu Tenzin Orgyen Tenzin Karma Ngedön Nyingpo Kunga Ngedön Zhabpa The Eighth Dzamtang Chöje Kutreng, Mipam Chökyi Jampa The First Tsangchen Dorje Lopön, Ngawang Chöpel Gyatso Dzongwo Kyabgön The Tenth Zurmang Trungpa, Karma Chökyi Nyinje Tubten Legshe Zangpo Tashi Chöpel Tubten Nyendrak The Fifth Shechen Rabjam, Pema Tegchok Tenpe Gyaltsen Tenzin Drakpa The First Adzom Drukpa, Drodul Pawo Dorje The Third Gurong, Orgyan Jigdral Chöying Dorje Ayu Khandro Dorje Paldron The Second Penor, Rigzin Palchen Dupa Khenchen Tashi Özer Palden Chimé Tagpe Dorje Chogyur Lingpa The Sixty-Fifth Ngor Khenchen, Dampa Rinpoche Ngawang Lodrö Zhenpen Nyingpo Könchok Paldrön Ngawang Jampel Rinchen AUTHOR Jamgön Kongtrul Lodrö Taye Generating Wonder & Glory: A Supplication to Jamyang Khyentse Wangpo’s Successive Lives Arranged in a Rough Summary VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! Name * Email* Submit Tib Shelf is a not-for-profit organisation dedicated to translating, presenting and preserving primary source Tibetan texts across a vast array of genres and time periods. We make these literary treasures accessible to readers worldwide, offering a unique window into Tibet's rich history, culture and traditions. Tib Shelf has been accredited by the British Library with the International Standard Serial Number (ISSN): 2754–1495 CONTACT US | SHELVES@TIBSHELF.ORG © 2024 Tib Shelf. All rights reserved.