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

Twentieth-century yoginī Tamdrin Lhamo, daughter of treasure revealer Nakla Jangchub Dorje, practiced at Nagla Gar, a Nyingma monastery in Chamdo. A Biography of Tamdrin Lhamo Tamdrin Lhamo [ 1 ] was born to a noble family in 1923, the Water Pig Year of the fifteenth sexagenary cycle, at a place called Nyakla Gar [ 2 ] in Rachukado [ 3 ] in the district of Gonjo in Chamdo. [ 4 ] Her father was Nyakla Jangchub Dorje, and her mother was Drimé Wangmo. [ 5 ] Tamdrin Lhamo received and practised her father’s treasure teachings, including The Compendium of the Ocean of Dharma , [ 6 ] consisting of some forty large volumes, along with their empowerments, transmissions, and pith instructions. In particular, having continuously engaged in the instructions on the winds from her father’s treasure teaching of Vajravārāhī, in seven-day cycles over some twenty-one weeks, she remained for a week distilling the essence of space. Specifically, she practised the quintessence of her father’s treasure teachings, the Yangtik Nakpo Sergyachen . [ 7 ] This ḍākima had the manifest ability to remove cataracts by using [a single strand of] her hair. Her breast milk was the best for purifying eye diseases, drib diseases, [ 8 ] and other ailments. She was not the least bit familiar with the usual attachment felt towards relatives and friends nor animosity towards foes. [As a result], she cared for many disciples, such as monks and laypeople. On the morning of the twenty-seventh day of the second month of the Tibetan Earth Sheep Year, 1979, in her fifty-seventh year, within a state in which the two purposes are accomplished spontaneously, she called upon all her disciples and relatives, such as those from Serka and Tserong, [ 9 ] who were close to her residence and issued a statement: ‘You shouldn’t be sad now — there is no end to birth other than death. Even though my [original] lifespan was fifty-two years because of my Lama Rinpoche’s care and due to having given birth to my young daughter, I was able to prolong my life by a few years. Also, I have seen the face of Vajravārāhī on a few occasions. Now, I must go to the Paradise Arrayed in Turquoise Petals [ 10 ] for a while. Do not hold onto my body out of attachment.’ This, amongst other things, is what she said. That night, her mind departed for the sake of others. Her relics were kept for seven days, and nothing remained of her entire body other than a form measuring twenty-six centimetres or just over one handspan,[ 11 ] as the rest dissolved into light. In that area, a crowd numbering thousands all saw that display of passing away plainly before their very own eyes. Many of the people who previously apportioned blame to her requested forgiveness. COLOPHON None NOTES [1] rta mgrin lha mo, 1923–1979, BDRC P210 [2] nyag bla sgar, BDRC G596 [3] ra chu rka do [4] chab mdo go 'jo, BDDRC G2182 [5] nyag bla byang chub rdo rje, BDRC P211 ; dri med dbang mo [6] bka' 'dus chos kyi rgya mtsho [7] yang tig nag po gser gyi rgya can [8] grib nad is a type of disease brought about by planetary spirits that causes states of unconsciousness, strokes, and other symptoms, such as pimples. [9] gser rka; rtse rong [10] G.yu lo bkod pa'i shing is the Buddhafield of Tārā. [11] mkhyid lhag gang tsam is the distance between a thumb and little finger. Photo Credit: Himalayan Art Resources Published: November 2021 Edited: April 2022 BIBLIOGRAPHY don rdor and bstan 'dzin chos grags. 1993. “rta mgrin lha mo”. In mi sna, pp. 1022–1024. par gzhi dang po, bod ljongs mi dmangs dpe skrun khang. BDRC W19803 Abstract Tamdrin Lhamo was a twentieth-century yoginī of the Nyingma monastery Nagla Gar in Chamdo. Her father was the treasure revealer and Dzogchen master Nakla Jangchub Dorje. BDRC LINK W19803 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 02:52 TRADITION Nyingma INCARNATION LINE N/A HISTORICAL PERIOD 20th Century TEACHERS Nagla Changchub Dorj e TRANSLATOR Yeshe Khandro INSTITUTION Nyagla Gar STUDENTS Unknown AUTHORS Döndor Tenzin Chödrak A Biography of Tamdrin Lhamo VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators 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.

At the moment of his death, the First Dodrubchen Jigme Trinle Özer sings of his conscious dissolution into each of the five buddha wisdoms, before closing with final instructions to his heart student Do Khyentse Yeshe Dorje. Passing Song of the First Dodrubchen, Jigme Trinle Özer I go—I go into the dharmadhātu wisdom expanse, The dharmadhātu wisdom is beyond speech, thought, and expression. I go—I go into the state of mirror-like wisdom. Luminous clarity, unobstructed—vividly clear, alertly awake. I go—I go into the all-equalising wisdom expanse, Saṃsāra and nirvāṇa, subject-object and conceptual elaborations dissolve into the expanse. I go—I go into the state of discriminating wisdom. The six clairvoyances [2] arise—vividly clear. I go—I go into the state of all-accomplishing wisdom. Displaying manifold emanations suited to disciples. I go, I go—to the Vidyādhara realm of Pari. When your wisdom mind is equal with Heruka, Three emanations will come as your companions. After my passing, regarding the ḍākinīs' secret symbolic scripts— Until the time arrives for them to be clearly revealed, Keep them concealed—bind them with the seal of secrecy. Symbolic signs will never fade—tiṣṭha lhan! Son, remain in good health. Now you have overcome the obstacles to the succession of incarnations. [3] Until appearance and existence are liberated as signs and scriptures, Knowing saṃsāra as a dream and illusion, Take up the path—apply yourself without fixing onto anything whatsoever. The empowerment of the seal of entrustment and the casting of the all-encompassing aspiration— This is the most difficult of all empowerments. COLOPHON None NOTES [1] On the identity of Chökyi Gyalpo. In the context of this final testament song, Do Khyentse Yeshe Dorje attributes it to Chökyi Gyalpo, whom we identify as the First Dodrubchen, Jigme Trinle Özer (1745–1821), his root guru (rtsa ba’i bla ma). This identification is supported by several converging sources. The publisher’s introduction to the collected biography explicitly equates the names, referring to “the holy lama Jetsun Chökyi Gyalpo, possessor of the three kindnesses, Dodrub Wang Rinpoche” (mDo mkhyen brtse ye shes rdo rje and sKal bzang don grub 1997, 10). Within the autobiography itself, he is also called “the protector Dodrub Wang, the Omniscient One” (mDo mkhyen brtse ye shes rdo rje 1997, 134), and Do Khyentse addresses him directly as “my lama, the Omniscient Chökyi Gyalpo” (ibid., 56). The name “Dodrub Wang” is independently attested as an epithet of the First Dodrubchen (Dasal Wangmo 2007), while the biographical account situates his seat at Shugchen Takgo in the Do valley (mDo mkhyen brtse ye shes rdo rje 1997, 35), identified by Garry (2007) and Dasal Wangmo (2007) as his principal early centre (shugs chen stag mgo ru phan bde ’gro don gling; BDRC G4952). Finally, the date of the passing described—on the thirteenth day of the Iron Snake year (mDo mkhyen brtse ye shes rdo rje 1997, 155)—corresponds exactly with the recorded death date of the First Dodrubchen (Garry 2007; Dasal Wangmo 2007). Taken together, these sources strongly support that Chökyi Gyalpo refers to Jigme Trinle Özer. [2] The six include: Divine eye (lha'i mig gi mngon shes)—perceiving death and rebirth of beings. Divine ear (lha'i rna ba'i mngon shes)—hearing all sounds near and far. Knowing others' minds (gzhan gyi sems shes pa'i mngon shes)—perceiving the mental states of others. Recollection of former lives (sngon gyi gnas rjes su dran pa'i mngon shes)—remembering past existences of self and others. Miraculous powers (rdzu 'phrul gyi mngon shes)—traversing space, multiplying forms, and so forth. Exhaustion of defilements (zag pa zad pa'i mngon shes) — directly knowing the exhaustion of afflictive and cognitive obscurations [3] The BDRC e-text reads sku 'phrang (“narrow pass” or “defile”), which appears to be a scribal error for sku 'phreng (“succession of incarnations”). The emended reading yields a more coherent sense in context, aligning with Chökyi Gyalpo’s final words to Do Khyentse as his lineage successor. The translation therefore follows the emended reading. 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 Do Khyentse Yeshe Dorje (mDo mkhyen brtse ye shes rdo rje). "mDo mkhyen brtse ye shes rdo rjeʼi rang rnam mkhaʼ ʼgroʼi zhal lung." In mDo mkhyen brtse ye shes rdo rjeʼi rnam thar , 13–303. Khreng tuʼu: Si khron mi rigs dpe skrun khang, 1997. BDRC MW21847_3C101C . Do Khyentse Yeshe Dorje (mDo mkhyen brtse ye shes rdo rje) and Kalzang Dondrub (sKal bzang don grub). mDo mkhyen brtse ye shes rdo rjeʼi rnam thar . Khreng tuʼu: Si khron mi rigs dpe skrun khang, 1997. BDRC MW21847 . Garry, Ron. "The First Dodrubchen, Jigme Trinle Wozer." Treasury of Lives: Biographies of Masters from the Tibetan Buddhist Traditions . 2007. TBRC_p293. Thondup, Tulku. Masters of Meditation and Miracles: The Longchen Nyingthig Lineage of Tibetan Buddhism . Edited by Harold Talbott. Boston: Shambhala Publications, 1996. Abstract This text presents the departure song and final testament of the First Dodrubchen Jigme Trinle Özer (1745–1821), also known as Chökyi Gyalpo [1] . It is recorded in the autobiography of Do Khyentse Yeshe Dorje (1800–1866), who was present at his teacher’s passing and received his final words directly. Structured around the five wisdoms of Vajrayāna Buddhism, the song describes Chökyi Gyalpo’s passing into each of the five buddha wisdoms in turn, before concluding with a series of final instructions. He then bestows what he declares to be the most difficult of all empowerments—the empowerment of the seal of entrustment—before dissolving without trace. Do Khyentse recounts in his namthar that he fainted momentarily upon receiving it, and upon recovering, self-arisen awareness was seen nakedly and vividly, with all arising thoughts liberated without grasping. BDRC LINK MW21847 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 00:27 TRADITION Nyingma INCARNATION LINE Jigme Lingpa HISTORICAL PERIOD 19th Century TEACHERS The Fourth Dzogchen Drubwang, Mingyur Namkhe Dorje The First Dodrubchen, Jigme Trinle Özer Gyurme Tsewang Chokdrub Dola Jigme Kalzang Jigme Gyalwe Nyugu TRANSLATOR Tib Shelf INSTITUTIONS Mahā Kyilung Monastery Katok Monastery Dzogchen Monastery Tseringjong Yarlung Pemakö Drigung Til STUDENTS Losal Drölma Trokyab Gyalpo Tsewang Rabten Nyala Pema Dudul The Second Dodrubchen, Jigme Puntsok Jungne Patrul Orgyen Jigme Chökyi Wangpo The First Dodrubchen, Jigme Trinle Özer Ranyak Gyalse Nyoshul Luntok Tenpe Gyaltsen Özer Taye Kalzang Döndrub Pema Sheja Do Drimé Drakpa Kunzang Tobden Wangpo Gyalse Zhenpen Taye Özer The Third Alak Gyalpo Chöying Tobden Dorje Rigpe Raltri AUTHOR Do Khyentse Yeshe Dorje Passing Song of the First Dodrubchen, Jigme Trinle Özer VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators 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 Guru Chökyi Wangchuk 1200/1212–1270 BDRC P326 TREASURY OF LIVES LOTSAWA HOUSE Guru Chökyi Wangchuk, also known as Guru Chöwang, was one of the five treasure-revealing kings (gter ston rgyal po lnga ) and a scion of the Southern Treasures. He is known for his illuminating treatise on the phenomenon of treasure (gter ), known as Guru Chöwang’s Great Treasure Account (gu ru chos dbang gi gter ’byung chen mo ), and for his revelations: Lama Sangdu and Kabgye Sangwa Yongzok, amongst others. Biography The Great Symbolic Vision at Palpuk Ring: A Dream of Guru Chökyi Wangchuk Guru Chökyi Wangchuk In this 1245 dream vision at Palpuk Ring, Guru Chöwang encounters his recurring guide, a ḍākinī named Yeshe Gyen, at his childhood home - sparking profound symbolic revelations of dharmic truth. Read Biography Namkechenma: A Dream of Guru Chökyi Wangchuk Guru Chökyi Wangchuk Armed with the 'scroll of devastation' from his father, Guru Chöwang's first treasure excavation leads to a terrifying encounter with the Nine-Headed Nāga Demon, guardian of hidden teachings. Read Biography How Guru Chöwang Met the Guru at Ne Ngön Guru Chökyi Wangchuk During an alchemical corpse ritual, Guru Chöwang meets Padmasambhava in a profound encounter that defies categorization as dream, vision, or reality - an event he insisted truly occurred. Read Biography An Extraordinary Pure Vision at Kharchu's Nectar Cave: A Dream of Guru Chöwang Guru Chökyi Wangchuk After five days of Guru Pema practice, Chöwang's pure vision atop Mt Meru reveals worldly omens and a profound teaching: all phenomena, even demons, arise from mind itself. Read Translated Works Mentioned In Menu Close Home Publications Read Listen Watch People Information About Meet the Team Services Translators Donate Research Tool Privacy Policy & Terms of Use SUBSCRIBE Publications Watch People Listen

Teacher The First Dodrubchen, Jigme Trinle Özer 1745–1821 BDRC P293 TREASURY OF LIVES LOTSAWA HOUSE PHOTO CREDIT The First Dodrubchen Jigme Trinle Özer (1745–1821) was a prominent Tibetan Buddhist master and the principal heir to Jigme Lingpa's Longchen Nyingtik lineage. Born in Golok's Do valley, he trained under renowned teachers, including the Second Shechen Rabjam and other Dzogchen masters, and undertook extensive pilgrimages across Tibet, receiving key transmissions such as the Khandro Nyingtik. Known for his profound retreats and visionary experiences, he established significant religious centers, including Dodrubchen Monastery, and spread the Longchen Nyingtik teachings widely in Kham. As a trusted spiritual advisor to the Derge royal family and the Tibetan government, he performed pivotal rituals and contributed to regional stability. Revered as a treasure revealer and author, his disciples included luminaries like Do Khyentse Yeshe Dorje and Dza Patrul Rinpoche, cementing his legacy as a cornerstone of the Nyingma tradition. Translated Works Song Passing Song of the First Dodrubchen, Jigme Trinle Özer Do Khyentse Yeshe Dorje At the moment of his death, the First Dodrubchen Jigme Trinle Özer sings of his conscious dissolution into each of the five buddha wisdoms, before closing with final instructions to his heart student Do Khyentse Yeshe Dorje. Read Biography The Biography of Ḍākki Losal Drölma Tubten Chödar A realized female master, Ḍākki Losal Drölma served as custodian of her half-brother Do Khyentse's treasure teachings while deepening her own spiritual attainments in Tibet's sacred sites Read Biography A Brief Biography of Jetsunma Do Dasal Wangmo Tsangpo A renowned female master in eastern Tibet, Do Dasal Wangmo - Do Khyentse's great-granddaughter - served as nun, physician, and treasure revealer, later teaching medicine despite political hardship. Read 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 Hook Which Invokes Blessings: A Supplication to the Life and Liberation of Knowledge-Holder Jalu Dorje Do Khyentse Yeshe Dorje A self-penned biographical prayer by Do Khyentse Yeshe Dorje, composed at the request of Trokyab's king Namkha Lhündrub, invoking blessings through life stories. Read Biography Abridged Biographies: The Lineage of the Do Family Do Dasal Wangmo 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. Read Mentioned In Menu Close Home Publications Read Listen Watch People Information About Meet the Team Services Translators Donate Research Tool Privacy Policy & Terms of Use SUBSCRIBE Publications Watch People Listen

During an alchemical corpse ritual, Guru Chöwang meets Padmasambhava in a profound encounter that defies categorization as dream, vision, or reality - an event he insisted truly occurred. How Guru Chöwang Met the Guru at Ne Ngön Namo Guru! I, Chökyi Wangchuk, a monk of the Pang [family], was engaged in a corpse ritual of the body of a small boy in the early morning on the tenth day of the Horse month of the Dog year at Ne Ngön Monastery. While supplicating the Three Roots, Guru Pema arrived on a sunray; he was naked with a long[-petalled] lotus hat and held a sun and a moon in his two hands. He unified the sun and moon in his hands And dissolved it into my heart— At that time, the delusional appearance of self-grasping subsided into space, [ 1 ] And a space-like experience dawned. That’s when the Guru went on to state: “If you know how to unify space and awareness as one, Saṃsāra and nirvāṇa will be released without accepting nor rejecting— Dharmakāya, devoid of hopes and fears.” Saying this, he also gave the symbol to me. Machik Jomo Tsogyal also came. She was in the fashion of a beautiful young goddess, With red silk garments and diadem. Her precious jewelry jangled— si li li . She spun a white silver mirror. Putting the mirror to my heart, She placed the threatening mudrā on it and went on to state: “[When] lucid and thought-free, the knots of the mind grasping The five sense objects unravel. Continue without distraction and grasping!” That’s when she recounted past events. The story is otherwise secret. It is contained elsewhere. Layman She’u Khari also came, A man with a tiger skin quiver and a fierce gaze. [ 2 ] His silk [ 3 ] turban fluttering— char ra ra . As he spun a magical staff overhead. He guffawed ha ha he he! and Shot an arrow into the ground before me. While entrusted his staff into my hand— “If the mind alone is realized, The empty life-force of saṃsāra and nirvāṇa will be severed at once, And the bhūmi of the unchanging Mahāyāna mastered.” Saying this, he also presented the symbol. The treasure protector Nine-Headed Nāga Demon was also there. He had a blue spear with tiger tassels, [ 4 ] And nine snake heads decorated the crown of his head. In his hand, he held a precious chest. “ Na ga du na !” he proclaimed. He entrusted the precious chest to me And said, “It is not exhausted through generosity.” Thus, all in a single voice They taught the eight symbolic teachings, and Everything I perceived dissolved into my mind, And a sky-like experience dawned. Then the Guru’s retinue Completely dissolved into the Guru. And the Guru went into the expanse of space. This wasn’t a vision; it was real. It happened because Chöwang’s [ 5 ] mind was blissful. It was karmic fortune; don’t be conceited. COLOPHON This is called “The Eight Symbolic Teachings.” Maṅgalam!! As such he said. NOTES Sigla: A1 and A2: Guru Chöwang (gu ru chos dbang). 1979. gu ru chos dbang gi rang rnam dang zhal gdams . 2 vols. rin chen gter mdzod chen po’i rgyab chos, vols . 8–9. Paro: Ugyen Tempai Gyaltsen. BDRC MW23802 . B1–3: Tertön Guru Chökyi Wangchuk (gter ston gu ru chos kyi dbang phyug). 2022. gter ston gu ru chos kyi dbang phyug gi ran rnam dang zhal gdams bzugs so , vols. 1–3. Edited by Dungse Lama Pema Tsewang (gdung sras bla ma pad+ma tshe dbang). Lamagaun, Nepal: Tsum Library. [1] This line in A1 breaks the metre of the verse and is thus placed in parentheses in B2. The shift in the metre might suggest that the line was previously an interlineal note, as the compilation as a whole is inundated with them. [2] A1: 376.6, 496.7: gziD shuD ; B2: 53.11: gzig shub , 128.4: gzig shubs . As both examples in Edition A contain two retroflexes, the translation aligns with that understanding, compared to the modern Edition B. [3] White silk according to A1: 497.1: dar dkar la thod phya ra ra . [4] A1: 377.1: khye thang (B2: 128.5–6: ched sdod ; A1: 497.1: khyed sdod sngon po stag (A1: 497.1: rtag ) gzar (B2: 128.6: gzar ; B2: 53.14: gzigs ) can . The accuracy of this rendition is subject to uncertainty. Please reach out to us if you have further information regarding this line. [5] There is an ostensible shift from first-person to third-person narration. This is quite common in Chöwang’s literary corpus, with a couple of facets to highlight, though more could be said on the matter. Chöwang employs a literary and perhaps didactic device, one utilized by other treasure revealers, that is, the phrase bag ’dra (“like me”). He has a habit of introducing his dream self in this manner; a paraphrastic example of this is “a Chöwang likened unto myself once had a dream in which….” This not only shows his self-characterization in a literary sense of the dream but also his normative acknowledgment of not truly being the same Chöwang that existed in the dream, due to temporal-ontological concerns. It could also be stated that this device demonstrates his enlightened understanding that the personage that is “Chöwang” is merely an illusory and performative nirmāṇakāya functioning as enlightened activity. Nevertheless, it has been stated that this phrase means “me,” but that seems to be too banal to provoke any interest in the matter and disregards the literariness and function of ’dra (“like”). Published: May 2024 BIBLIOGRAPHY Guru Chöwang (gu ru chos dbang). 1979. gu ru chos dbang gis sne sngon du bu chung baM sgrub mdzad pa’i tshe gu ru dang mjal tshul lo . In gu ru chos dbang gi rang rnam dang zhal gdams . rin chen gter mdzod chen po’i rgyab chos , v. 8, 375–378. Paro: Ugyen Tempai Gyaltsen. BDRC MW23802 . Tertön Guru Chökyi Wangchuk (gter ston gu ru chos kyi dbang phyug). 2022. gu ru chos dbang gis sne sngon du bu chung baM sgrub mdzad pa’i tshe gu ru dang mjal tshul lo. In gter ston gu ru chos kyi dbang phyug gi ran rnam dang zhal gdams bzugs so , vol. 2, 53. Edited by Dungse Lama Pema Tsewang (gdung sras bla ma pad+ma tshe dbang). Lamagaun, Nepal: Tsum Library. Abstract At the crossroads of visions and reality—is it a dream, a vision, or real life? In this short narrative, Guru Chöwang encounters Master Padmasambhava, while undertaking an alchemical process called a “corpse ritual.” His usual lifelong spiritual companions also approach him, proffering symbolic gifts and teachings. Chöwang’s collected life writings are chock-full of dreams that bleed into reality. Yet, our protagonist was adamant that this truly happened. BDRC LINK MW23802 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 03:01 TRADITION Nyingma INCARNATION LINE Tri Songdetsen HISTORICAL PERIOD 13th Century TEACHERS Namkha Pal TRANSLATOR Tib Shelf INSTITUTIONS Layak Guru Lhakhang STUDENTS Gyalse Pema Wangchen Ma Dunpa Menlungpa Mikyö Dorje AUTHORS Guru Chökyi Wangchuk How Guru Chöwang Met the Guru at Ne Ngön VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators 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 The Seventh Dzogchen Tenzin Lungtok Nyima Rinpoche b. 1974– BDRC P8686 PHOTO CREDIT Tenzin Lungtok Nyima Rinpoche was born in 1974 in the Baré region of lower Amdo. At the age of seven, he chose to pursue monastic life at Dzogchen Monastery. There, he was raised and educated by senior figures, including his uncle Dzogchen Pema Kalzang Rinpoche. At fifteen, he joined Śrī Siṃha College, where he formally took ordination and began advanced studies in Tibetan grammar, poetry, and Buddhism. By eighteen, he was appointed assistant professor. At twenty-seven, he took full ordination and was formally recognized with the title of Khenpo, becoming an established academic and educator within the Nyingma tradition. Tenzin Lungtok Nyima was formally recognized as the Seventh Dzogchen Rinpoche by Dogden Lama, who publicly acknowledged him during a teaching session by placing a ceremonial scarf around his neck and presenting a handwritten prophecy. 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 Translated Works Mentioned In Menu Close Home Publications Read Listen Watch People Information About Meet the Team Services Translators Donate Research Tool Privacy Policy & Terms of Use SUBSCRIBE Publications Watch People Listen

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

Do Khyentse, writing as Tragtung Dorje, crafts a long-life prayer for Ḍākki Losal Drölma that playfully incorporates her lesser-known name Drön while praising her spiritual attainments. For the Long Life of Ḍākki Losal Drölma འོད་མཚར་སྟོང་འབར་འཆི་མེད་མགོན་པོ་དང་། ། མཁའ་ཁྱབ་རྒྱལ་བའི་ཡབ་གཅིག་འཇམ་པའི་དབྱངས། ། ö tsar tong bar chi mé gön po dang kha khyab gyal wé yab chik jam pé yang Deathless Protector, blazing with a thousand wondrous lights, Mañjughoṣa, sole father of the victorious ones who pervade space, ཚད་མེད་ཐུགས་རྗེའི་གཏེར་མཛོད་པད་དཀར་འཆང་། ། མཐུ་རྩལ་སྒྱུ་འཕྲུལ་མངའ་བརྙེས་གསང་བའི་བདག ། tsé mé tuk jé ter dzö pé kar chang tu tsel gyun trül nga nyé sang wé dak Holder of the White Lotus, treasury of immeasurable compassion, Lord of Secrets, master of powerful wizardry— སྐུ་གསུམ་རིགས་འདུས་རྒྱལ་བའི་བྱིན་ནུས་མཐུས། ། བློ་གྲོས་ཟབ་དང་རྒྱ་ཆེའི་གསང་ཆེན་གནད། ། ku sum rik dü gyal wé jin nü tü lo drö zab dang gya ché sang chen né Through their potent blessings and those of the victors who embody the three-kāya families, The profound and vast secret points of the intellect (“Lo”), གསལ་བ་ཐབས་མཁས་ཚུལ་གྱིས་ལེགས་སྟོན་ཞིང་། ། སྒྲོན་མེ་ཇི་བཞིན་སྙིགས་མའི་སྡུག་བསྔལ་སྨག ། salwa tab khé tsül gyi lek tön zhing drön mé ji zhin nyik mé duk ngal mak You present, clearly (“Sal”) and skillfully, and Like a lamp (“Drön”), the dark suffering of the degenerate age, མ་ལུས་འཇོམས་མཛད་གདུལ་བྱའི་རེ་སྐོང་མ། ། འགྱུར་བ་མེད་པ་མི་ཤིགས་རྡོ་རྗེའི་ཁྲིར། ། ma lü jom dzé dül jé ré kong ma gyur wa mé pa mi shik dor jé trir You overcome without (“Ma”) exception — she who fulfills the hopes of disciples! Upon the immutable and indestructible vajra throne, ཇི་སྲིད་བསྐལ་བ་རྒྱ་མཚོར་ཞབས་བརྟན་ནས། ། གསང་ཆེན་ཆོས་ཀྱི་དགའ་སྟོན་འགྱེད་པར་ཤོག ། ji si kal wa gya tsor zhab ten né sang chen chö kyi ga tön gyé par shok May your life remain secure in this [saṃsāric] ocean, for as long as an eon, and May you distribute great secret feasts of the Dharma! COLOPHON ཅེས་པའང་དཔལ་ལྡན་རིག་འཛིན་ཆོས་བསྟན་ངོར་ཁྲག་འཐུང་རྡོ་རྗེས་སོ། ། ཞུས་སོ། ། Thus, this was made by Tragtung Dorje in response to Palden Rigzin Chöten. ཨོཾཨཱཿ ཧཱུྃབཛྲགུརུཔདྨསིདྡྷིཧཱུྃཿ ཨོཾཝཱགཱིཤྭརིམུཾཿ ཨོཾམཎིཔདྨེཧཱུྃཧྲཱིཿ ཨོཾབཛྲཔཱཎིཧཱུྃཕཊཿ ཨོཾཧཱུཏྲཱཾཧྲཱིཨཱ། སྭཱཧཱ། མངྒལཾ། ཤུབྷཾ། པདམམུསུགུསརྦཏཐཱ OṂ ĀḤ HŪṂ VAJRA GURU PADMA SIDDHI HŪṂ: OṂ VĀGĪŚVARIMUṂ: OṂ MAṆI PADME HŪṂ HRĪḤ OṂ VAJRAPĀṆI HŪṂ PHAṬ: OṂ HŪ TRĀṂ HRĪḤ Ā | SVĀHĀ | MAṄGALAṂ | ŚUBHAṂ | PADAMAMUSUGUSARVATATHĀ NOTES N/A Photo credit: Himalayan Art Resources Published: January 2024 BIBLIOGRAPHY Do Khyentse Yeshe Dorje. 2009. Ḍākki blo gsal sgrol maʼi zhabs brtan . In gter chos mdo mkhyen brtse ye shes rdo rje , vol. 5, 479–80. Chengdu: Dzogchen Pönlop Rinpoche. BDRC MW1PD89990_8428BE . Abstract Composed by Do Khyentse Yeshe Dorje under the not-well-known moniker of Tragtung Dorje, this tract of a text lauds her blessed abilities and creates the conditions for her long life, all the while playing off her name, one that is also less known, incorporating Drön over Dröl. BDRC LINK MW1PD89990_ 8428BE DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 01:40 TRADITION Nyingma INCARNATION LINE Jigme Lingpa HISTORICAL PERIOD 19th Century TEACHERS The Fourth Dzogchen Drubwang, Mingyur Namkhe Dorje The First Dodrubchen, Jigme Trinle Özer Gyurme Tsewang Chokdrub Dola Jigme Kalzang Jigme Gyalwe Nyugu TRANSLATOR Tib Shelf INSTITUTIONS Mahā Kyilung Monastery Katok Monastery Dzogchen Monastery Tseringjong STUDENTS Losal Drölma Tsewang Rabten Nyala Pema Dudul The Second Dodrubchen, Jigme Puntsok Jungne Patrul Orgyen Jigme Chökyi Wangpo The First Dodrubchen, Jigme Trinle Özer Ranyak Gyalse Nyoshul Luntok Tenpe Gyaltsen Özer Taye Kalzang Döndrub Pema Sheja Drime Drakpa Kunzang Tobden Wangpo Gyalse Zhenpen Taye Özer Chöying Tobden Dorje Rigpe Raltri AUTHOR Do Khyentse Yeshe Dorje For the Long Life of Ḍākki Losal Drölma VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators 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.

Yogi Milarepa 1040–1123 BDRC P1853 TREASURY OF LIVES LOTSAWA HOUSE Milarepa, one of the most revered figures in Tibetan Buddhism, lived during the eleventh and twelfth centuries and is celebrated as a great yogi, poet, and teacher of the Kagyu lineage. Born into a family that later fell into hardship, his early life was marked by tragedy and the pursuit of vengeance through black magic, leading to devastating karmic consequences. Seeking redemption, he turned to Buddhism and became a disciple of the great master Marpa Chökyi Lodrö. Enduring severe trials under Marpa’s guidance, Milarepa purified his past deeds and mastered profound tantric practices, including inner heat (tummo) and Mahāmudrā meditation. Renowned for his solitary retreats in Himalayan caves, he sustained himself on nettles and composed spontaneous songs of realization, inspiring countless practitioners. Milarepa's life exemplifies the transformative power of dedication, meditation, and the pursuit of enlightenment. His teachings and songs continue to resonate deeply within the Tibetan Buddhist tradition. Song A Song on the Merits of Kyangpen Namkhe Dzong Milarepa Milarepa's poetic ode to Kyangpen Namkhe Dzong exalts nature itself as the source of this retreat site's blessing power, departing from traditional focus on Buddhist masters. Read Translated Works Mentioned In Menu Close Home Publications Read Listen Watch People Information About Meet the Team Services Translators Donate Research Tool Privacy Policy & Terms of Use SUBSCRIBE Publications Watch People Listen

A Biography of Chöje Lingpa by Jamgön Kongtrul Lodrö Taye, detailing the life of Chöje Lingpa (Rogje Lingpa), a seventeenth- to eighteenth-century Tibetan treasure revealer (tertön) known for discovering and transmitting profound spiritual treasures (terma), including teachings on Guru Padmasambhava, Mahāmudrā, and Dzogchen. A Biography of Chöje Lingpa Thorns between compatriots summoning borderland people. Demonic emanations trampling over the earth. These signs appeared that it must not stay put; it must be extracted— The hidden hoard in Yumbu Lagang. Thus comes the one called “Orgyen Rogje Lingpa.” Tertön Rogje Lingpa, also called Chöje Lingpa and Önje Lingpa in some accounts, additionally referred to himself as Dagpo Chöje Lingpa. [1] He was the twelfth treasure-revealing incarnation of Gyalse Lhaje, [469] born in Lukhar Dong, Dagpo, as the son of Dorje Dragpa, the fifteenth descendant of the unbroken familial lineage starting from Lhaje Nyichung, the younger brother of Je Da Ö Zhönu. [2] He was commonly known as Chöje Dzamling Dorje and Dewe Dorje. While Je Zangpo Dorje asserted that he was the reincarnation of Zhabdrung Rinchen Dorje, [3] Zhamar Yeshe Nyingpo recognized him as the reincarnation of Chimé Wangpo, the emanation from Rechungpuk, and gave him the name of Dawe Wangpo Tenpe Salje. [4] At the age of six, Rogje Lingpa went to the monastic residence [of his former incarnation]. He then received novitiate ordination from the elder Jamyang Dragpa and full ordination from Gaden Trichen Lobzang Dargye. [5] He was thus given the name of Ngagi Wangpo Lobzang Chöying Palzangpo. [6] He became a great kalyāṇamitra who trained and mastered many texts of the sūtras and tantras from India and Tibet, amongst other things. As his predecessors had worn their hair in locks, he too had locks along with his monastic garb, and so he became known as Gelong Ralpachen (“Monk with Locks”). As such, in his early life, he carefully conducted himself as well through pure conduct and the monastic code. Later following the extraction of his profound treasures and toward the end of his life, he took Dechen Trinle Tsomo, the direct reincarnation of the female practitioner Orgyen Butri, as his mudrā (spiritual consort). Although a wonderful thing occurred when Drukpa Rinpoche’s reincarnation was born to them, his life was not long. [470] In any case, until he was twenty-five, he lived at Rechungpuk in Yarlung, which was the residence of the siddha Tsangyön the Great. [7] From Jangchub Lingpa Gongma Yönten Gyatso, Geshe Dönden Zhab, and others, he received all the empowerments, transmissions, pith instructions, and practices of their tradition. [8] Through extensive study and contemplation of the teachings of the sūtras and tantras, as well as the fields of knowledge, he reached the far shore of learning. As a result of his sustained mind training and practice at that abode, he exhibited the way of complete realization. Even though he never met Gyalwang Yeshe Dorje in person, by the power of this master’s transmitted blessings, he directly perceived the fundamental nature of Mahāmudrā. [9] From Rigdzin Tagsham Dorje, he received empowerment and complete entrustment of his various profound treasures, through which he came to master the realization of Dzogchen. Thus, he considered these two his root gurus. Specifically concerning how Rogje Lingpa received the transmission of the profound treasures, not only did the famous Tagmo Tertön Önse Khyuntok provide him with prophecies and treasure inventories, but when he traveled to the Mön region, the signs were evident. [10] As a result, he retrieved the Sādhana of the Guru’s Four Kāyas and inventories of such locations as Yumbu Lagang and Songtsen’s Bangso Marpo, as well as a treasure inventory of Ushangdo. [11] Following these, he extracted various profound treasures from Yumbu Lagang Bangpo Marpo. However, he did not endeavor greatly to organize them but rather sealed most of them as treasure. [471] Further, while considering that the time had come to benefit beings through the profound treasures, at age twenty-five, he handed over his monastic seat to the tulku (“emanation”) while he took up the conduct of a complete renunciant and set off for such places as the glorious Tsāriṭa, where he endeavored in the practice of his spiritual commitments. All the while, the inventories and prophecies became even clearer to him, and he retrieved the Combined Sādhana of the Immortal Three Roots , some marvelous water of longevity, and other items from the Zagme Jatsön Pugpa (“Cave of Immaculate Rainbows”). [12] Subsequently, he retrieved various treasures including Yangdak Heruka and Vajrakīla from the poisonous lake of Kharak Gogu (“Nine-Headed Karak”); the Heart Jewel of the Profound Path that Accomplishes the Guru from Chagö Shong (“Vulture Basin”) in Puwo; the Guru Vidyādhara from a lake in Makung Valley; the cycles of the Great Compassionate One, Essence of the Earth and Red Jambhala from Dongchu Temple; as well as Drolö , The Fierce Lion’s Roar , Black Kāli , and so forth. [13] He established most of these teachings, and the majority of their transmission lineages continue until today, like his cycles of pure visions and his Ruby Garland of Sādhanas , along with his collected works—even I ( Jamgön Kongtrul ) received them. [14] At Metok Letang in the land of Kongpo, he engaged in the approach and accomplishment of his spiritual practice for three years and also brought extensive benefit to beings and a flourishing of enlightened activity. His main Dharma heirs and disciples were Gyalwang Jangchub Dorje, Zhamar Palchen Chökyi Döndrub, Tre’o Chökyi Wangpo, Drigung Könchok Trinle Zangpo, Dagpo Zhabdrung Tulku Lhundrub Ngedön Wangpo, [472] Druk Tamche Kheynpa Pagsam Wangpo, and others. [15] There were also many others, like the great lamas Tsubri Drubchen, Lhowa Drubchen, and his single closest heart-son Ratön Tobden Dorje. [16] He also appeared to have a few other Dharma connections with Rigdzin Pema Trinle, Minling Gyalse Pema Gyurme Gyatso, and others. [17] Lastly, during the Jungar invasion, he traveled to and reached the heart of the hidden land of Pemakö, as he intended to open that place of power. Not long after, in the second month of his forty-fourth year, he departed for the pure realm of Lotus Light. It is common knowledge that his emanations include Jigten Wangchuk, who was born in the Gachak ruling family in Kongpo, and various others in secret forms who continue to appear up to the present. Extensive life stories of this lord can be seen in detail in the lord’s prevalent writing, in sections of his guidebooks, in the historical life story of Gampopa Zangpo Dorje, and in other places. [18] What are here are only kernels [of his life]. COLOPHON NOTES [1] gter ston rog rje gling pa, chos rje gling pa, dbon rje gling pa, dwags po chos rje gling pa, chos rje ’dzam gling rdo rje, bde ba’i rdo rje (1682–1720/1725). BDRC P671 . Chöje Lingpa was an important Kagyu teacher who was also connected to the Nyingma tradition by being a main disciple of Tagsham Nuden Dorje (stag sham nus ldan rdo rje, 1655–1708) and a treasure revealer. [2] Gyalse Lhaje (rgyal sras lha rje), also known as Gyalse Lharje Chogdrub Gyalpo (rgyal sras lha rje mchog grub rgyal po) was the second son of Mutik Tsenpo (mu tig btsan po, 798~815, BDRC P8LS13667 ), the son of Tri Songdetsen (khri srong lde brtsan, 742–800, BDRC P7787 ). dwags po klu mkhar gdong ( rdzong ?). This was constructed Lukhar Dzong was constructed in the sixteenth century below Dagla Gampo Monastery (dwags lha sgam po, BDRC G197 ). See See Ehrhard, The Treasure Discoverer from Dwags-po , 60, n. 6. Dorje Dragpa (rdo rje gras pa, 1652–1698) was the son of Orgyen Rigdzin Dorje (o rgyan rig ’dzin rdo rje) and a disciple of the Third Gampopa, Zangpo Dorje (sgam po pa 03 bzang po rdo rje, 1636–1700). See Ehrhard, The Treasure Discoverer from Dwags-po , 60. lha rje snyi chung. Chöje Lingpa was of the Nyiwa (snyi ba, rnyi ba) familial line of Dagla Gampo (dwags la sgam po). See Jamgön Kongtrul, The Life of Jamyang Khyentsé Wangpo , 268, n. 48 and Ehrhard, The Treasure Discoverer from Dwags-po , 60, n. 6. Gampopa Sönam Rinchen (sgam po pa bsod nams rin chen, 1079–1153). [3] The Third Gampopa, Zangpo Dorje. It would appear that Zhabdrung Rinchen Dorje is Chöje Lingpa’s grandfather, Orgyen Rigdzin Dorje. [4] The Seventh Zhamarpa, Yeshe Nyingpo (zhwa dmar pa 07 ye shes snying po, 1631–1694, BDRC P1386 ). Chimé Wangpo (’chi med dbang po) was the resident teacher at Rechengpuk (ras chung phug, BDRC G2832 ). Rechungpuk was the hermitage of Rechungpa (ras chung rdo rje grags pa, 1085–1161, BDRC P4278 ) and the location where Tsangnyön Heruka (gtsang smyon he ru ka rus pa'i rgyan can, 1452–1507, BDRC P442 ) composed the biography and songs of Milarepa (rje btsun mi la ras pa, 1040–1123, BDRC P1853 ). zla ba’i dbang po bstan pa’i gsal byed. [5] Jamyang Dragpa (dge slong ’jam dbyangs grags pa) was a personal attendant of the Great Fifth Dalai Lama, Ngawang Lobzang Gyatso (ta la’i bla ma 05 ngag dbang blo bzang rgya mtsho, 1617–1682, BDRC P37 ). Ehrhard documents that this occurred in Lhasa. See Ehrhard, The Treasure Discoverer from Dwags-po , 62. dga’ ldan khri pa 49 blo bzang dar rgyas, 1662–1723, BDRC P2758 . Ehrhard writes his name as Tri Rinpoche Tsultrim Dargye (khri rin po che tsul khrims dar rgyas) and states that this occurred at Maldro Dagpo (mal gro dag po). See Ehrhard, The Treasure Discoverer from Dwags-po , 67. [6] ngag gi bang po blo bzang chos dbyings dpal bzang po. Ehrhard documents his name as Ngagi Wangchuk Lobzang Chöying Palzang (ngag gi dbang phyug blo bzang chos dbyings dpal bzang). See Ehrhard, The Treasure Discoverer from Dwags-po , 67. [7] gtsang smyon he ru ka, 1452–1507, BDRC P442 . [8] byang chub gling pa gong ma yon tan rgya mtsho, d. 1693. [9] karma pa 11 ye shes rdo rje, 1675/1676–1702, BDRC P943 . [10] stag mo gter ston dbon/dpon gsas khyung thog. He was an emanation of Vairocana and claimed to be an incarnation of the earlier treasure revealer Pönse Khyungtok. See Jamgön Kongtrul, The Life of Jamyang Khyentsé Wangpo , 326, n. 441. [11] yum bu bla mkhar, BDRC G4459 . Bangso Marpo (bang so dmar po) is the tomb of Songtsen Gampo (chos rgyal srong btsan sgam po), BDRC P8067 . [12] See: https://rtz.tsadra.org/index.php/Bde_gshegs_rtsa_gsum_%27chi_med_dril_sgrub . [13] Kharak Gogu (kha rag dgo dgu) appears to be a land of demons (bdud yul), while Kharak may be the name of a nine-headed yakṣa ( srin po ). Please do contact us if you have any further information. thugs rje chen po sa yi snying po yid bzhin nor bu , see: https://rtz.tsadra.org/index.php/Thugs_rje_chen_po_sa_yi_snying_po_yid_bzhin_nor_bu . gnod sbyin dzam+b+ha la dmar po’i chos skor , see: https://rtz.tsadra.org/index.php/Gnod_sbyin_dzam%2Bb%2Bha_la_dmar_po%27i_chos_skor . Dongchu Temple is in Powo/Puwo; see Ehrhard, “The Role of ‘Treasure Discoverers,’ ” 5. Guru Dragpo Dorje Drolö, bdud ’dul ma hA gu ru drag po rdo rje gro lod , See: https://rtz.tsadra.org/index.php/Bdud_%27dul_ma_hA_gu_ru_drag_po_rdo_rje_gro_lod . gtum po seng sgrog , see: https://rtz.tsadra.org/index.php/Gtum_po_seng_sgrog . bla ma drag po yum bka’ khros ma nag mo , see: https://rtz.tsadra.org/index.php/Bla_ma_drag_po_yum_bka%27_khros_ma_nag_mo . [14] sgrub thabs pad+ma rA ga’i phreng ba . [15] zhwa dmar dpal chen chos kyi don grub (zhwa dmar 08 dpal chen chos kyi don grub, 1695–1732, BDRC P955 ). ’bri gung che tshang 02 dkon mchog ’phrin las bzang po, 1656–1718, BDRC P416 . dwags po zhabs drung sprul pa’i sku lhun grub nges don dbang po. He was the resident teacher of Rechungpuk. See, Ehrhard, Franz-Karl, The Treasure Discoverer from Dwags-po , 60. ’brug chen 05 dpag bsam dbang po, 1593–1641, BDRC P877 . Given the available dates on BDRC, this must be a mistake for the Sixth Drugchen Mipam Wangpo (’brug chen 06 mi pham dbang po, 1641–1717, BDRC P940 . [16] kong po rtsub ri grub chen, BDRC P4486 ; rwa ston gter ston stobs ldan rdo rje, BDRC P666 . [17] rdo rje brag rig ’dzin 02 pad+ma ’phrin las, 1641–1717, BDRC P657 ; smin gling khri chen pad+ma ’gyur med rgya mtsho, 1686–1718, BDRC P6 . [18] sgam po pa bzang po rdo rje, 1636–1700, BDRC P898 . Published: March 2025 BIBLIOGRAPHY Source Text Edition: Jamgön Kongtrul Lodrö Taye (’jam mgon kong sprul blo gros mtha’ yas). gter ston rog rje gling pa . In zab mo’i gter dang gter ston grub thob ji ltar byon pa’i lo rgyus mdor bsdus bkod pa rin chen bai DUr+ya’i phreng ba , vol. 1, 468–472. Shechen Publications, 2007–2016. Secondary Sources: Jamgön Kongtrul Lodrö Taye. The Life of Jamyang Khyentsé Wangpo . Translated by Matthew Akester. Khyentse Foundation, 2020. Ehrhard, Franz-Karl. “The Role of ‘Treasure Discoverers’ and Their Writings in the Search for Himalayan Sacred Lands”. The Tibet Journal , 19, no. 3 (1994), 3–20. Ehrhard, Franz-Karl. “The Treasure Discoverer from Dwags-po: Two Texts on the Life of Chos-rje gling-pa (1682–1720).” Revue d’Etudes Tibétaines, no 64 (2022): 57–83. Abstract Written by Jamgön Kongtrul Lodrö Taye, this text recounts the life of Chöje Lingpa (Rogje Lingpa), a seventeenth- to eighteenth-century Tibetan treasure revealer (tertön) known for discovering and transmitting profound spiritual treasures (terma). Born into a noble lineage in Dagpo, he was recognized as a reincarnation of several esteemed masters and received extensive monastic training before embracing his role as a treasure revealer. He would become a prolific revealer in his own right and was considered the penultimate emanation of Gyalse Lhaje before his rebirth as Jamyang Khyentse Wangpo. His life was marked by rigorous practice, visionary experiences, and the revelation of numerous esoteric teachings, including cycles related to Guru Padmasambhava, Mahāmudrā, and Dzogchen. Terdzo-KA-006 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 00:27 TRADITION Nyingma | Kagyu INCARNATION LINE Gyalse Lhaje HISTORICAL PERIOD 17th Century 18th Century TEACHERS The Twelfth Karmapa, Jangchub Dorje Tagsham Nuden Dorje Jamyang Dragpa Gaden Trichen Lobzang Dargye Jangchub Lingpa Gongma Yönten Gyatso Geshe Dönden Zhab Tagmo Tertön Önse Khyuntok TRANSLATOR Tib Shelf INSTITUTION Rechungpuk STUDENTS The Fifth Gampopa, Orgyen Drodul Lingpa Mengom Tsultrim Zangpo Gyalwang Jangchub Dorje The Eighth Zhamar, Palchen Chökyi Döndrub Tre’o Chökyi Wangpo The Second Drigung Chetsang, Könchok Trinle Zangpo Dagpo Zhabdrung Tulku Lhundrub Ngedön Wangpo The Sixth Drugchen, Mipam Wangpo Tsubri Drubchen Lhowa Drubchen Ratön Tobden Dorje The Second Dorje Drak, Rigdzin Pema Trinle Minling Gyalse Pema Gyurme Gyatso AUTHOR Jamgön Kongtrul Lodrö Taye A Biography of Chöje Lingpa VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! 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Armed with the 'scroll of devastation' from his father, Guru Chöwang's first treasure excavation leads to a terrifying encounter with the Nine-Headed Nāga Demon, guardian of hidden teachings. Namkechenma: A Dream of Guru Chökyi Wangchuk Emaho! [ 1 ] There was a yellow scroll of the profound inventory of Orgyen Pema’s [enlightened] mind-treasures, [ 2 ] extracted by Dragpa Ngönshe [ 3 ] at Samye and given to Pön Jam[palwa]. On account of past aspirations and karmic fortune, a person likened unto me, I, Chökyi Wangchuk, received it from the hands of one of his posterities. On the third day of the first autumn month in the hot season of Black Water Snake year, as I was relying upon [the yellow scroll], I found a supplemental inventory [ 4 ] of [enlightened] mind-treasures at Drak Namkechen (“Crag with a Ladder to Heaven”). Then that night in a dream there was this woman [ 5 ] mounted atop a yak amidst a tribe of yak-herding nomads. She proclaimed, “There’s not even a trace of folly [ 6 ] in you; this I know!” and she left. Then, [ 7 ] the next night at dawn, I dreamed that at the bottom of a wide road rested a cave, [ 8 ] sizeable with a door of iron, where a black man with braided hair sat [ 9 ] on a gray stag. “What are you doing here?” I enquired. He rattled and tossed his large locks behind him, then touched his finger to the cave. “Here are inexhaustible [ 10 ] belongings, that your ancestor [ 11 ] prepared for you,” [ 12 ] He rejoined. “I entrust them to you, [ 13 ] so do look after them.” Having uttered this, he mounted a black bull and soared into the west. While I was wondering, “Should I unseal the entrance with its iron door?” A-Mamo, who was younger than before, appeared. While spinning a large key [ 14 ] overhead, she pronounced: “Skillfully use this [ 15 ] to open the door, And you who have nothing [449] will be wealthy! [ 16 ] The ocean [ 17 ] of milk surges, fish [ 18 ] gather— Taking [ 19 ] a measure of food and drink is crucial.” Having said this, she entrusted the key and departed. I consequently understood this to be the meaning of the lineage of the ḍākinī’s seal of entrustment. Quickly I opened the door to the cave and out popped [ 20 ] a garuḍa-like [ 21 ] bird. Five-colored [ 22 ] flames blazed from its mouth, promptly burning my body. [ 23 ] However, by manifesting my mind [ 24 ] into the Great Compassionate One, [ 25 ] I mounted the garuḍa-like bird [ 26 ] and took off into the sky. [ 27 ] Above the nine levels of rainbow clouds, [ 28 ] or the thirteen heavens, [ 29 ] in a pavilion of rainbow light [ 30 ] sat [ 31 ] a crystal [ 32 ] child, in the attire [ 33 ] of Vajrasattva. [ 34 ] He conferred empowerment utilizing a vase full [ 35 ] of nectar. After pouring it into my mouth, [ 36 ] there appeared a white A in the heart of his clear and lucid crystal body. In the center of his left eyeball was a white A, and in the space before was a white A. His bodily form then gathered into the A in his heart; the A in his heart amassed into the A in his eye; the A in his eye subsumed into [450] the A in the space [in front]; the A in the space [in front] dissolved into my heart, [ 37 ] causing a natural radiance, devoid of grasping, [ 38 ] to arise. With the vase full of nectar, I roamed carrying it in my hand, and somehow, I found myself atop a giant throne. I gave nectar to the sixteen “sons” [ 39 ] and the eight [ 40 ] “daughters.” I distributed nectar to the assembly [ 41 ] of monastics, [ 42 ] mantra practitioners, [ 43 ] and male and female yoga practitioners. At that moment, the woman with the cowrie headdress grabbed it from my hand and said, “Their share of those over there [ 44 ] has been missed.” Having given bountiful alms, I gazed over, and the entire place was filled with a massive crowd in disarray. [ 45 ] At that time, I woke up and considered this a very good auspicious connection, and I retrieved the great [enlightened] mind-treasure from Namkedrak. When I met with the glorious Vajrasattva, he bestowed The Stainless Crystal Garland: Pith Instructions for the Four Empowerments . But since fortunate ones were so few, the symbols dissolved into the center of my citta. COLOPHON As such he said. NOTES Sigla: A1 and A2: Guru Chöwang (gu ru chos dbang). 1979. gu ru chos dbang gi rang rnam dang zhal gdams . 2 vols. rin chen gter mdzod chen po’i rgyab chos , vols. 8–9. Paro: Ugyen Tempai Gyaltsen. BDRC MW23802 . B1–3: Tertön Guru Chökyi Wangchuk (gter ston gu ru chos kyi dbang phyug). 2022. gter ston gu ru chos kyi dbang phyug gi ran rnam dang zhal gdams bzugs so , vols. 1–3. Edited by Dungse Lama Pema Tsewang (gdung sras bla ma pad+ma tshe dbang). Lamagaun, Nepal: Tsum Library. [1] The dream unfolds at the locale of Namkechenma, known as "a place with a ladder to heaven." [2] “[Enlightened] mind-treasures” is rendering thugs gter . However, it should not be conflated with the later treasure classification of “mind treasure,” rendering dgongs gter . [3] dge bshes grwa pa mngon shes pa, 1012–1090, BDRC P4655 . [4] yang byang . [5] A1: 448.4 interpolation: ye+es kyi mkhro’ mas las can la gter sprod par go (“understood to be a primordial wisdom ḍākinī who gives treasure to the one with the karma”), which is connected to 448.3: bu+ed . [6] Recte : gtam col (B2: 241.2); A1: 448.3, B2: 101.6: tla col ; A2: 123.1: ta col . [7] This is where the account begins in Guru Chöwang’s The Great Treasure History ( gter ’byung chen mo ); A2: 123.5 and B2: 241.9. [8] A1: 448.4 interpolation: gter gnas (“treasure location”), signifying that it is not an ordinary cave. [9] A1: 448.5 interpolation: gter bdag klu bdud (“the nāga-demon treasure lord”), clearly describes the black man. This qualifier is not attested in The Great Treasury History , A2: 123.6: mi ngag po ral pa shab se ba 1 zhon nas ’dug pa la . He is, however, not only extant in Guru Chöwang’s outer biography, The Eight Chapters ( skabs brgyad ma ), A1: 22.7: gter srungs (B1: 31.3: srung ) klu bdud mgo dgu pas (“the nine-headed nāga-demon treasure guardian”), but is a prominent character in Chöwang’s treasure narrative. [10] A1: 448.6: spyad ’phro med pa (“will not be consumed however much one uses it”). Although the text does not literally read “inexhaustible” ( mi zad pa ), the translation was compressed into inexhaustible. [11] A1: 448.5 interpolation: ayan chenos (“Great Orgyan”). B2: 101.10: mes po o rgyan chen pos . A2: 123.7: mes pos , excludes o rgyan chen pos variants. A1: 23.1, B1: 31.6: mes po chen pos . [12] A1: 448.6 interpolation: chos dbang la (“for you Chöwang”). [13] A1: 448.6 interpolation: gter bdgis rgya bkrol nas (“after the treasure lord unraveled their seals”). [14] A1: 448.7 interpolation: kha byang (“inventory”). [15] A2: 124.1: ’di . A1: 448.7 interpolation: thabs shes ldan pas (“as it has the means,” or “as it possesses method and wisdom”). [16] A1: 449.1 interpolation: dgos ’dod ’byung ba’i thuD gter dang ’phrad bas (“because you will encounter the [enlightened] mind-treasure that fulfills all needs and wishes”). [17] A1: 449.1 interpolation: mnag zab mo’i (“profound pith instruction”). [18] A1: 449.1 interpolation: las can gyi skyes bu (“beings with the karma”). [19] A1: 449.1 interpolation: ’dod yon la *chog (A1: choD ) shes (“being content with sensory pleasures”). [20] A1: 449.2 interpolation: sangys mnyaMs sbyor (“unification of the buddhas”). [21] A1: 449.2 interpolation: *theg (A1: theD ) pa thaMd kyi yang tse (“the highest peak of all vehicles”). [22] A1: 449.2 interpolation: ye+es lnga’i ’od kyis (“with the light of the five primordial wisdoms”). [23] A1: 449.3 interpolation: bdag ’dzin gyi lus bag chaD dang bcas pa (“a body of ego-clinging and karmic habituations”). [24] A1: 449.3 interpolation: rang ’byung gi ye+es riD pa lhing ba (“a tranquil natural primordial-wisdom awareness”). [25] Avalokiteśvara. [26] A1: 449.3 interpolation: rdzoD pa cheno spyi ti *yo (A1: mo ) ga don du gyur ba’i brda (“an actualized sign of Dzogchen Crown Yoga”). [27] A1: 449.3 interpolation: gnyis med kyi mkha’ (“sky of non-duality”). [28] A1: 449.3 interpolation: theg (A1: theD ) pa rim pa dgu (A1: dgu’ ) yang rtse (“the peak of the nine vehicles”). This can be extrapolated to entail the nine vehicles of the Nyingma tradition. Although this note is not connected to anything specific with dots, the connection to ’ja’ sprin rim pa dgu’am is clear. [29] A2: 124.4: bcu gsuM . B2: 101.18: bcu gnyis . A1: 449.3: bcu 3 , interpolation: sa bcu gsuM rdo+e ’dzin pa’i gnon par go (“understood to be the mastering ( sa gnon pa ) of the Vajra Holder, the thirteenth stage”). [30] A1: 449.4 interpolation: sku lnga’i klong na (“in the expanse of the five kāyas”). [31] A1: 449.4 interpolation: ma gag pa’i ’gyu ba rang rtsal (“unceasing movement of natural expression”). [32] A1: 449.4 interpolation: *rig (A1: riD ) pa pa lhan 1 skyes pa’i yai (“coemergent primordial wisdom awareness”). [33] A1: 449.4 interpolation: long sku’i cha luD (“saṃbhogakāya attire”). [34] A1: 449.4 interpolation: rdo+e seM’i dngos dang mjalo (“encountering the real Vajrasattva”). [35] A1: 449.4 interpolation: *rig (A1: riD ) pa rtsal gyi dbang (“empowerment of the dynamic expression of awareness”). [36] A1: 449.4 interpolation: rdo+e seM’i snyan rgyud dride shel phreng zer ba 1 yod par ’dug ste (A1: ’duD rte ) yig (A1: yiD ) cha ma skyedo (“there exists a Stainless Crystal Garland of Vajrasattva’s aural lineage; but a textbook has not been created”). [37] A1: 450.1 interpolation: naM kha’ gsum spruD kyi brda don brtan (“stabilizing the symbolic meanings of ‘stirring the three spaces’”). “Stirring the three spaces” ( nam mkha’ gsum sprugs ) is a system of “cutting rigidity” ( khregs chod ). See, Arguillère 2022, 278, n. 97. [38] A1: 450.1 interpolation: bde gsal mi *rtog (A1: rtoD ) ba’i (“bliss, clarity, and non-thought”). [39] A1: 450.2 interpolation: bka’ babs kyi bu bcruD gis rang gzhan gter la spyod pa’i brda’ (“this is the sign of the sixteen prophesized sons partaking in the treasure for the sake of themselves and others”). [40] A1: 450.2 interpolation: dgongs pa gsal ’debs kyi (“which clarified the intention”). [41] A1: 450.2 interpolation: ’ khor phra mo riD *’dus (A1: dus ) kyi brda’o (“this is the sign of gathering the types of minor retinues”). [42] A1: 450.2 interpolation: mkhan po dang dge+ong (“scholars and fully ordained monks”). [43] A1: 450.2 interpolation: sngaD btsun (“mantra clerics”). [44] A1: 450.4 interpolation: ’brel (A1: ’grel ) gyur kyi las can rnams kyi (A1: kyis ) (“of those possessing karma of being affiliated”). [45] A1: 450.4 interpolation: ’khor tshoM bu ’buM *phrag (A1: ’phraD ) cu+iD dang bcastse sang+yas pa’i brda’o (“This retinue along with its 1.1 million clusters is a sign of buddhahood”), which relates to the large crowd. Photo Credit: Himalayan Art Resources Published: April 2024 Edited: November 2024 BIBLIOGRAPHY Primary: Guru Chöwang (gu ru chos dbang). 1979. gu ru chos dbang gis sne sngon du bu chung baM sgrub mdzad pa’i tshe gu ru dang mjal tshul lo . In gu ru chos dbang gi rang rnam dang zhal gdams . rin chen gter mdzod chen po’i rgyab chos , v. 8, 375–378. Paro: Ugyen Tempai Gyaltsen. BDRC MW23802 . Guru Chöwang (gu ru chos dbang). 1979. g+hu ru chosyi dbang phyugi rnalaM/ gnaM skas can ma bzhug s+ho i+thi leD s+ho ang . In gu ru chos dbang gi rang rnam dang zhal gdams . rin chen gter mdzod chen po’i rgyab chos , v. 8, 447–450. Paro: Ugyen Tempai Gyaltsen. BDRC MW23802 . Tertön Guru Chökyi Wangchuk (gter ston gu ru chos kyi dbang phyug). 2022. gu ru chos kyi dbang phyug gi rnal lam gnam skas can ma bzhugs so . (bar cha 2022: 101–102). In gter ston gu ru chos kyi dbang phyug gi ran rnam dang zhal gdams bzhugs so , vol. 2, 101–102. Edited by Dungse Lama Pema Tsewang (gdung sras bla ma pad+ma tshe dbang). Lamagaun, Nepal: Tsum Library. Secondary: Arguillère, Stéphane. 2022. “A History of the dGongs pa zang thal practice manuals.” Revue d’Etudes Tibétaines: For A Critical History of the Northern Treasures , 62: 233–298. Abstract With the “scroll of devastation” in his possession, having retrieved it from his father, Guru Chöwang heads out with a monk to excavate his first treasure. This early dream account narrates Chöwang’s initial encounter with the terrifying Nine-Headed Nāga Demon, lord of the treasure hoard. BDRC LINK MW23802 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 04:20 TRADITION Nyingma INCARNATION LINE Tri Songdetsen HISTORICAL PERIOD 13th Century TEACHERS Namkha Pal TRANSLATOR Tib Shelf INSTITUTIONS Layak Guru Lhakhang STUDENTS Gyalse Pema Wangchen Ma Dunpa Menlungpa Mikyö Dorje AUTHOR Guru Chökyi Wangchuk Namkechenma: A Dream of Guru Chökyi Wangchuk VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! 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