A rare guru yoga from Do Khyentse's treasure teachings centered on a historical yoginī, revealing unique insights into female practitioners and tantric transformation in Tibet. Cloudbanks of Blessings: A Guru Yoga ༄༅། ། ཀུན་བཟང་རྒྱལ་བའི་ཡུམ་ལ་ཕྱག་འཚལ་ལོཿ དེ་ཡང་ལྷ་ལྕམ་བློ་གསལ་དབང་མོ་ལཿ བརྟེན་པའི་བླ་མའི་རྣལ་འབྱོར་འདི་ལྟར་བྱཿ Homage to Samantabhadrā, mother of the victorious ones! What follows is the guru yoga that relies upon the divine consort Losal Wangmo. ཨེ་མ་ཧོ༔ རང་སྣང་རྣམ་དག་སྤྱི་བོའི་ནམ་མཁའ་ལཿ དག་པའི་ཞིང་ཁམས་ངོ་མཚར་བཀོད་མཛེས་དབུསཿ emaho rangnang namdak chiwö namkha la: dakpé zhingkham ngomtsar kö dzé ü Emaho! In my pure perception, in the space above my crown, Is a pure realm, marvelous and beautifully arranged. In its center སེང་ཁྲི་པད་མ་ཉི་ཟླ་བརྩེགས་པའི་སྟེང་ཿ བཀའ་དྲིན་གསུམ་ལྡན་བློ་གསལ་དབང་མོ་དང་༔ sengtri pema nyida tsekpe teng: kadrin sumden losal wangmo dang Upon a lion throne, lotus, sun, and moon, Is she who is endowed with the three kindnesses—Losal Wangmo; རྡོ་རྗེ་ཕག་མོ་དབྱེར་མེད་ཞི་འཛུམ་མདངས༔ སྐུ་མདོག་དཀར་དམར་ཞལ་གཅིག་ཕྱག་གཉིས་པཿ dorje pakmo yerme zhi dzum dang: kundok kar mar zhalchik chak nyi pa Indivisible from Vajravārāhī, she smiles, peaceful and radiant. Her form is white, red [tinged], with one face and two arms. མཉམ་བཞག་སྟེང་ན་བདུད་རྩིའི་བྷནྡྷ་བསྣམསཿ དབུ་སྐྲ་ཐོར་[473]ཚུགས་ལྷག་མའི་སྐུ་རྒྱབ་ཁེབས༔ nyamzhak teng na dütsi bhenda nams: utra tortsuk lhakme kugyab kheb These are [in the mudrā of] meditative equipoise and hold a nectar-filled bhāṇḍha. Her hair is tied in a [473] topknot, with the rest flowing down her back. དར་དཔྱངས་སྟོད་གཡོག་སྨད་དཀྲིས་རུས་རྒྱན་གསོལཿ ཡེ་ཤེས་རང་མདངས་ཐུགས་རྗེས་འོད་ཟེར་འཕྲོསཿ dar chang tö yok metri rügyen söl: yeshe rang dang tukje özer trö Her torso is draped in silk, while she wears a lower garment and ornaments of bone. Her natural radiance of primordial wisdom and compassion radiates as light rays. ཞབས་གཉིས་ཐབས་ཤེས་སྐྱིལ་མོ་ཀྲུང་གིས་བཞུགསཿ རྒྱལ་ཀུན་འདུས་པའི་ངོ་བོར་གསལ་བ་ཡིཿ zhabnyi tabshe kyilmo trung gi zhuk: gyal kün düpee ngowor salwa yi She sits with both legs crossed, [symbolizing] method and wisdom. Shining brightly, embodying the very spirit of all united buddhas, སྤྱན་ཟུང་འབྲུ་ཚུགས་བདག་ལ་བརྩེ་བས་གཟིགས༔ སྤྱི་བོར་རིགས་བདག་པདྨ་བཛྲ་དང་ཿ chen zung dru tsuk dak la tsewe zik: chiwor rikdak pema benza dang Her eyes gaze upon me with an intense expression of love. On her crown is the lord of the family, Padmavajra, ཧེ་རུ་ཀ་དཔལ་ཡབ་དང་གཉིས་སུ་མེདཿ འཁོར་དུ་རིག་འཛིན་དཔའ་བོ་མཁའ་འགྲོ་དང་ཿ heruka pal yab dang nyi su me: khor du rigdzin pawo khandro dang Indivisible from the father, glorious Heruka, While the retinue, vidyādharas, heroes, ḍākinīs, ཆོས་སྐྱོང་དམ་ཅན་སྲུང་མ་སྤྲིན་ལྟར་[474]གཏིབསཿ chökyong damchen sungma trin tar tib Dharma protectors, and oath-bound guardians amass [474] like clouds. སྤྱན་འདྲེན་ཅིང་བཞུགས་སུ་གསོལ་བ་ནིཿ Invitation and Request to Remain: རབ་འབྱམས་ཕྱོགས་བཅུའི་ཞིང་ན་བཞུགས་པ་ཡིས༔ རྩ་གསུམ་ཡེ་ཤེས་ལྷ་ཚོགས་གཤེགས་སུ་གསོལཿ rabjam chok chü zhing na zhukpa yi: tsa sum yeshe lhatsok shek su söl Those who dwell in the manifold realms of the ten directions Request the presence of the assemblies of the Three Roots and primordial wisdom deities! བདག་ལ་ཐུགས་རྗེས་བརྩེ་བར་དགོངས་ནས་ཀྱང་ཿ བྱིན་གྱིས་བརླབས་ཤིང་དགྱེས་པར་བཞུགས་སུ་གསོལཿ dak la tukje tsewar gong ne kyang: jin gyi lab shing gyepar zhuk su söl Lovingly think of me with compassion, as well as Grant me your inspiration, and please remain here joyfully! བཛྲ་ས་མ་ཡ་ཛཿ་ཏིཥྛ་ལྷནཿ benza samaya dza tishta lhen VAJRA SAMAYA TIṢṬHA LHEN ཡན་ལག་བདུན་པ་ནིཿ The Seven Branches: བླ་མ་ཡུམ་ཆེན་ལྷ་ལྕམ་སྤྲུལ་པའི་སྐུཿ བདག་ལུས་རྡུལ་སྙེད་གྲངས་ལྡན་གུས་ཕྱག་འཚལཿ lama yumchen lhacham trulpe ku: dak lü dül nye drangden gü chak tsal Lama, Great Mother, spiritual consort and emanation, I respectfully prostrate to you with a multitude of my bodies equal to the number of atoms. ཀུན་བཟང་ཕྱི་ནང་གསང་བའི་མཆོད་པ་འབུལཿ ཚེ་རབས་ལས་ཀྱི་སྡིག་ལྟུང་མཐོལ་ལོ་བཤགསཿ kunzang chi nang sangwe chöpa bül: tserab lekyi diktung töl lo shak [Like] Samantabhadra, I present the outer, inner, and secret offerings. I confess my misdeeds and downfalls of every proceeding existence. བླ་མེད་བྱང་ཆུབ་མཆོག་ཏུ་སེམས་བསྐྱེད་དོཿ བདག་གཞན་དགེ་ལ་རྗེས་སུ་ཡི་རང་ངོ་ཿ lamé changchub chok tu semkye do: dakzhen gela jesu yi rang ngo I generate the mind intent upon supreme, unsurpassable enlightenment. I rejoice in my own and others’ virtue. འགྲོ་བའི་དོན་དུ་ཆོས་འཁོར་བསྐོར་བར་བསྐུལཿ མ་ཁྱོད་མྱ་ངན་མི་འདའ་བཞུགས་གསོལ་འདེབསཿ drowe döndu chökhor korwar kül: ma khyö nya ngen mi da zhuk söl deb I request you to turn the wheel of Dharma for the sake of beings. Mother, please do not pass into nirvāṇa, but remain here. མ་གྱུར་སེམས་ཅན་དོན་དུ་དགེ་བར་བསྔོཿ magyur semchen döndu gewar ngo I dedicate this virtue for the benefit of all sentients, who have been my mothers. དེ་ནས་གསོལ་བ་འདེབས་པ་ནིཿ Supplication: ཀྱེ་མ། བཀའ་དྲིན་འཁོར་མེད་རྗེ་བཙུན་མཿ དང་པོ་འཁོར་བའི་འདམ་ནས་དྲངསཿ kyema kadrin khorme jetsün ma: dangpo khorwe dam ne drang Kyema! Jetsunma, whose kindness is uninterrupted, First, you pull [us] from the mire of saṃsāra. བར་དུ་བསྐྱེད་[475]རྫོགས་ལམ་ལ་བསླབཿ ཐ་མ་སྐྱེ་མེད་ཆོས་སྐུར་སྟོནཿ bardu kye dzok lam la lab: tama kyeme chökur tön Then, you teach the paths of creation [475] and completion. Lastly, you display as the unborn dharmakāya. ཁྱེད་ལས་རེ་ས་གཞན་ན་མེདཿ བཀའ་དྲིན་དྲན་ཞིང་མཆི་མ་འཁྲུགསཿ khye le resa zhen na me: kadrin dren zhing chima truk There is no one else whom we can place our hopes upon! Tears stream as we remember your kindness. སྙིང་ནས་གུས་པས་གསོལ་བ་འདེབསཿ ཐུགས་རྗེས་གཟིགས་ཤིག་རིན་པོ་ཆེཿ nying ne güpe sölwa deb: tukje zik shik rinpo che With sincere devotion, we offer prayers to you! Look upon us compassionately, Precious One! བདག་ཅག་ལས་ངན་མཐུ་བཙན་པསཿ ད་དུང་གཟུང་འཛིན་འཆིང་བས་བཅིང་ཿ dakchak le ngen tu tsen pe: dadung zungdzin chingwe ching The strong force of our negative karma, Keeps us shackled in chains of subject-object fixation. འཁྲི་བ་བཙན་ཐབས་མ་ཆོད་ནཿ བྱིན་རླབས་ཐུགས་ཀྱིས་དྲང་དུ་གསོལཿ triwa tsentab ma chö na: jinlab tuk kyi drang du söl If we cannot assertively break free from these entanglements, Guide us away from them with your compassionate blessings. བདེ་ཆེན་སྐུ་ཡི་དཀྱིལ་འཁོར་གྱིསཿ རྣལ་འབྱོར་ལུས་ལ་བྱིན་གྱིས་རློབསཿ dechen ku yi kyilkhor gyi: naljor lü la jin gyi lob With the maṇḍala of your great blissful body Bestow blessing upon the bodies of yogis. ཚངས་དབྱངས་གསུང་གི་བདེན་ཚིག་མཐུསཿ སྒྲུབ་པོའི་ངག་ [1] ལ་བྱིན་ནུས་སྩོལཿ tsang yang sung gi dentsik tü: drubpö ngak la jin nü tsöl With the powerful truthful words of your Brahma-like voice, Grant potent blessings to practitioners’ voices! རྣམ་དག་ཐུགས་ཀྱི་ཡེ་ཤེས་གདངསཿ བུ་ཡི་ཡིད་ལ་རྟོགས་པ་བསྐྱེདཿ namdak tuk kyi yeshe dang: bu yi yi la tokpa kye With the radiant primordial wisdom of your completely pure mind, Generate realization in the minds of your children! སྒོ་གསུམ་སྨིན་ཅིང་གྲོལ་བ་དང་ཿ ཐུགས་རྒྱུད་དགོངས་པ་འཕོ་བར་ཤོགཿ go sum min ching drölwa dang: tukgyü gongpa powar shok May the three doors be matured and liberated, and May the wisdom-heart-continuum be transferred! ཨོྃ་ཨཱཿགུ་རུ་ཛྙཱ་ན་ཌཱཀྐི་སིདྡྷི་ཧཱུྃ༔ om ah guru jnana daki siddhi hung OṂ AḤ GURU JÑĀNA ḌĀKINĪ SIDDHI HŪṂ གསོལ་འདེབས་བསྙེན་པ་ཆུ་བོའི་རྒྱུན་བཞིན་འབདཿ མོས་གུས་ལྡན་ལ་བྱིན་རླབས་གློག་ལྟར་མྱུརཿ ཆོས་ཉིད་རང་ཞལ་མཇལ་བར་ཐེ་ཚོམ་མེདཿ ཐུན་མཐར་དབང་བཞི་ལེན་པ་འདི་ལྟར་བྱཿ Exert yourself in the recitations of this supplication like a flowing river. For the devoted, blessings are swift as lightning; there is no doubt that the actual face of dharmatā will be seen. At the end of the session, receive the four empowerments in the following manner. བླ་མའི་སྐུ་[476]ལས་ལྔ་ལྡན་འོད་ཟེར་འཕྲོཿ རང་གི་གནས་ལྔར་ཐིམ་པས་སྒྲིབ་བཞི་དགཿ lamé ku le ngaden özer tro: rang gi ne ngar timpe drib zhi dak Light rays of the five colors radiate from [476] the body of the lama. By dissolving into my five places, the four obscurations are purified— དབང་བཞི་རྫོགས་ཤིང་རྡོ་རྗེ་བཞི་རུ་སྨིནཿ སྐུ་ལྔ་ལྷུན་གྲུབ་འབྲས་བཟང་མངོན་གྱུར་ཞིང་ཿ wang zhi dzok shing dorje zhi ru min: ku nga lhündrub dre zang ngöngyur zhing The four empowerments are complete, and the four vajras are matured. The five kāyas are spontaneously accomplished, and the excellent fruition is actualized. རང་ཉིད་འོད་དམར་ཐིག་ལེ་བྱ་སྒོང་ཙམཿ སྐར་མདའ་ཆད་བཞིན་བླ་མའི་ཐུགས་ཀར་འཕོསཿ rangnyi ö mar tikle ja gong tsam: karda che zhin lamé tukkar pö As red bindu about the size of an egg, I am Ejected, like a shooting star, into the heart of the lama. མོས་གུས་སྟོབས་ཀྱིས་ཐུགས་ཡིད་གཅིག་ཏུ་འདྲེསཿ ཀ་དག་རིག་པ་བླ་མའི་ཞལ་མཐོང་ཤོགཿ mögü tob kyi tuk yi chik tu dre: kadak rigpa lamé zhal tong shok Through the power of devotion, my mind and her wisdom mix as one. May I see the face of the lama, primordially pure awareness! ཐུགས་ཡིད་བསྲེས་མཐར་ལྟ་བའི་ངང་གདངས་སྐྱོང་ལ་བསྔོ་སྨོན་བྱ་བ་ནིཿ After the mixing of minds, while in the radiance of the view, dedicate and make aspirations. དགེ་འདིས་ཕ་མར་གྱུར་པའི་མཁའ་མཉམ་འགྲོཿ འཁོར་བ་མཐའ་མེད་མདག་མེའི་འོབ་ལས་ཐརཿ gé di pamar gyurpe khanyam dro: khorwa tamé dakme ob le tar Through the dedication of this virtue, may beings, equal to space, who have been my parents, Be freed from the fiery pits of endless saṃsāra! སྟོང་ཉིད་བྱང་ཆུབ་སེམས་ཀྱི་རྒྱུད་བརླན་ནསཿ བླ་མ་མཁའ་འགྲོའི་གོ་འཕང་ཐོབ་ཕྱིར་བསྔོཿ tongnyi changchub sem kyi gyü len ne: lama khandrö gopang tob chir ngo May their mental continua be saturated with emptiness and bodhicitta, And may they obtain the level of lamas and ḍākinīs. བདག་སོགས་འདིར་བཟུང་བྱང་ཆུབ་མ་ཐོབ་པརཿ མོས་གུས་འགྱུར་མེད་རྡོ་རྗེའི་གོ་བགོས་ནསཿ dak sok dir zung changchub ma tob par: mögü gyurme dorje go gö ne From now on, until I and others attain enlightenment, May we don the unchanging vajra armor of devotion མཉེས་པ་གསུམ་གྱིས་ཞབས་ཏོག་མཐའ་རུ་ཕྱིནཿ སེམས་ཅན་ཁམས་ཀྱི་འགྲོ་དོན་མ་རྫོགས་པརཿ nyepa sum gyi zhabtok ta ru chin: semchen kham kyi dro dön ma dzok par And perfectly serve [the lama] in the three pleasing ways. Until the benefit of those in the realms of sentient beings is completed, བླ་མའི་ཞབས་ཏོག་ཕྲིན་ལས་ཕོ་ཉ་བཿ བྱང་ཆུབ་སེམས་[477]ལྡན་བརྩོན་འགྲུས་དཔལ་གྱིས་ཕྱུགཿ lamé zhabtok trinle ponya wa: changchub semden tsöndrü pal gyi chak May we who serve the lama as messengers of enlightened activity, We who have bodhicitta, [477] be enriched by the glory of our diligence ངལ་བ་ཁྱད་བསད་ལུས་སྲོག་འབེན་བཙུགས་ཏེཿ ཡུམ་ཆེན་ཐུགས་དགོངས་ཡོངས་སུ་རྫོགས་པར་ཤོགཿ ngalwa khye se lü sok ben tsuk te: yumchen tukgong yongsu dzokpar shok And, regardless of the hardships, sacrifice both body and life for The intentions of the Great Mother to be completely fulfilled! མ་དག་གཟུང་དང་འཛིན་པའི་སྒྲོགས་གྲོལ་ཅིང་ཿ འཁྲུལ་བ་རང་ཞིག་བག་ཆགས་ཟག་པ་ཟདཿ ma dak zung dang dzinpe drok dröl ching: trülwa rang zhik bakchak zakpa ze May the chains of impure subject-object fixation be undone! May delusion be destroyed, and habitual patterns and defilements be exhausted! ཟག་བཅས་ཕུང་པོ་འོད་སྐུར་དེངས་ནས་ཀྱང་ཿ བླ་མ་ཡུམ་ཆེན་ཐུགས་དང་དབྱེར་མེད་ཤོགཿ zakche pungpo ökur deng ne kyang: lama yumchen tuk dang yerme shok May the defiled aggregates dissipate into a body of light, and also, May there be no separation with the mind of the lama, the Great Mother! COLOPHON གུ་རུའི་གཟུངས་མ་ལྷ་ལྕམ་མནྡ་རཿ སྤྲུལ་བསྒྱུར་འཁྲུལ་མེད་ཡེ་ཤེས་ཌཀྐཱི་མཿ བསྐྱེད་རྫོགས་མཐར་ཕྱིན་ཆོས་ཀྱི་གསང་མཛོད་ལཿ དབང་བསྒྱུར་ཡོ་གའི་བློ་གསལ་སྒྲོལ་མ་ལཿ བརྟེན་པའི་བླ་མའི་རྣལ་འབྱོར་བྱིན་རླབ་སྤྲིན། ཟོ་དོར་བཞག་བྲིའི་སྲས་མོ་འོད་མཛེས་མསཿ ནན་གྱིས་བསྐུལ་དང་ཉེ་གནས་དད་དམ་ལྡནཿ འོད་གསལ་སྙིང་པོའི་གསོལ་བ་བཏབ་པའི་ངོརཿ གནས་ཆེན་རྒྱ་ [2] མོ་དམུ་རྡོའི་ལྟེ་བ་རུཿ ཁྲག་འཐུང་ལས་ཀྱི་རྡོ་རྗེས་སྤེལ་བའོ། ། དགེའོ། ། At the insistent behest of Özema, daughter of the chief local god of Zhagdra, And the supplication of the faithful attendant Ösal Nyingpo, At the center of the great sacred place of Gyalmo Mudo, Tragtung Lekyi Dorje composed “Cloudbanks of Blessings: A Guru Yoga that Relies Upon Losal Drölma,” master Of the secret treasury of the Dharma and perfector of creation and completion, An undeluded primordial wisdom ḍākinī who is the emanation of The Guru’s divine consort, Mandara. Virtue! མཉམ་བཞག་ཏུ་ཆོས་ཐམས་ཅད་བདེན་པ་ནམ་ཡང་མེད། སྣང་བ་ཙམ་ཡང་མེད་པ་ནམ་མཁའི་དཀྱིལ་ལྟ་བུ། རྗེས་ཐོབ་ཏུ་སྣང་ཙམ་དུ་ཡོད་ཀྱང་མི་བདེན་པ་རྨི་ལམ་ལྟ་བུ་སྒྱུར་མ་ལྟ་བུར་རྟོགས་པར་བྱའོ།། །། During meditative equipoise, all phenomena do not truly exist whatsoever, not even a mere appearance—it is like the center of space. During post-meditation, even though there are mere appearances, one should realize that, like a dream and like an illusion, they do not truly exist. NOTES [1] Recte : ngag ; 2009, 475.3: ngang ; 2015, 244.13: ngag . [2] Recte : rgyal ; 2009, 477.4: rgya ; 2015, 245.17: rgyal . Published: February 2024 NOTES BIBLIOGRAPHY Do Khyentse Yeshe Dorje. 2009. bla maʼi rnal ʼbyor gyi byin rlabs sprin phung . In gter chos mdo mkhyen brtse ye shes rdo rje , vol. 5, 471–77. Chengdu: Dzogchen Pönlop Rinpoche. BDRC MW1PD89990_670726 . Do Khyentse Yeshe Dorje. 2015. mdo mkhyen brtse ye shes rdo rjeʼi gsung ʼbum , vol. 5, 243–246. Chengdu: si khron dus deb tshogs pa si khron mi rigs dpe skrun khang . BDRC MW3CN7920 . Abstract Rare indeed it is to discover a guru yoga that relies upon a historical woman. But our research has unveiled a rare gem hidden in Do Khyentse Yeshe Dorje’s treasure collection ( gter chos ) — a guru yoga that transcends conventional narratives, anchored in the reverence of a historical yoginī. Join us in unraveling the secrets of female practitioners in the Tibetan world, where feminine power becomes a gateway to tantric transformation. BDRC LINK MW1PD89990 _670726 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 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 Cloudbanks of Blessings: A Guru Yoga 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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Jigme Lingpa's Longchen Nyingtik instruction on fierce inner heat practice, composed as a supplication to be sung between lineage prayers and practice commencement. The Vajra Verses: A Prayer of the Fierce Inner Heat ཨེ་མ་ཧོ། emaho Emaho! དག་པ་རབ་འབྱམས་དབུ་མའི་གྲོང་ཁྱེར་ན།། dagpa rabjam umé drongkhyer na In the city of the infinite purity of the central channel སེམས་ཀྱི་རྡོ་རྗེ་ཆོས་སྐུའི་ངོ་བོ་ཉིད།། sem kyi dorjé chökü ngowo nyi Is the vajra mind, the essence of the dharmakāya. ཕུང་པོ་ཁམས་དང་སྐྱེ་མཆེད་གདན་གསུམ་ལྷའི།། pungpo kham dang kyeché den sum lhé The aggregates, elements, and sense-fields are the deities of the three seats. རྣམ་རོལ་རྩ་བརྒྱུད་བླ་མར་གསོལ་བ་འདེབས།། namröl tsa gyü lamar sölwa deb I supplicate their manifestations— the root and lineage gurus. རླུང་སེམས་དབྱེར་མེད་ཞུ་བདེའི་ཙཎྜ་ལཱི།། lung sem yermé zhudé tsendali May Caṇḍālī, the melting bliss of inseparable energy and mind, འཁོར་ལོ་ལྔ་ཡི་དཔའ་བོ་མཁའ་འགྲོའི་གྲོང་།། khorlo nga yi pawo khandrö drong Bring delight to the cities of the ḍākinīs and heroes in the five cakras ཚོགས་ཀྱི་འཁོར་ལོའི་འདུ་བས་མཉེས་བྱས་ནས།། tsok kyi khorlö duwé nyé jé né Through the gatherings of the tantric feast, དབང་དང་དགའ་བཞིའི་ཡེ་ཤེས་རོས་གང་ཤོག། wang dang ga zhi yeshé rö gang shok And may I be suffused with the experiences of the empowerments and the primordial wisdom of the four joys. ཁྱད་པར་མཆོག་གི་གཏུམ་མོས་འཁོར་ལོ་བཞིའི།། khyepar chok gi tummö khorlo zhi In particular, may the supreme fierce inner heat, རླུང་སེམས་ལས་རུང་དྷུ་ཏིའི་རྩ་མདུད་རྣམས།། lung sem lé rung dhuti tsa dü nam Make pliable the energy and mind within the four cakras, and as the knots of the central channel ཚོགས་དང་སྦྱོར་མཐོང་སྒོམ་པའི་ལམ་དུ་གྲོལ།། tsok dang jor tong gompé lam du dröl Are released as the paths of accumulation, unification, seeing, and meditation, ས་བཅུའི་རྒྱུན་མཐའ་གཙུག་ཏོར་རྩེར་སྨིན་ཤོག། sa chü gyün ta tsugtor tser min shok May energy and mind ripen at the crown protuberance, the conclusion of the ten stages. ཉོན་མོངས་རླུང་སེམས་འཁོར་བའི་རང་བཞིན་ནི།། nyönmong lung sem khorwé rangzhin ni With the afflictions, energy, and mind— the nature of cyclic existence, རྣམ་གྲོལ་ཞི་བ་ཡེ་ཤེས་རླུང་མཆོག་གིས།། namdröl zhiwa yeshe lung chok gi Brought under control through the supreme, utterly free and peaceful primordial wisdom energy, རང་དབང་གྱུར་ལས་རྩ་ཁམས་ཡི་གེའི་སྤྲིན།། rangwang gyur lé tsa kham yigé trin May the channels and elements be spontaneously perfected འཁོར་ལོ་ཚོགས་ཆེན་ས་ལ་ལྷུན་རྫོགས་ཤོག། khorlo tsok chen sa la lhün dzok shok On the stage of the Great Cloud Mass of Rotating Syllables .[ 1 ] COLOPHON ས་མ་ཡ། རྫོགས་རིམ་ལམ་གྱི་མདོ་ཆིངས་ཀུན།། རྡོ་རྗེའི་ཚིག་རྐང་འདིས་གྲོལ་བྱེད།། རྒྱ་རྒྱ་རྒྱཿ Samaya. These vajra verses disclose all the most essential points related to the path of the completion stage. Seal—Seal—Seal! NOTES [1] This is the thirteenth of the sixteen stages according to the Nyingma system of inner tantras. See: Rigpawiki Sixteen Bhumis . With thanks to Khenpo Sonam Tsewang and Han Kop for their assistance as part of the Longchen Nyingtik Project , 2020. Thanks to Adam Pearcey at Lotsawa House for his editing. Published: November 2020 Edited: March 2025 Photo Credit BIBLIOGRAPHY Jigme Lingpa Khyentse Özer ('jigs med gling pa mkhyen brtse 'od zer. klong chen snying gi thig las: gtum mo'i gsol 'debs rdo rje'i tshig rkang . In klong chen snying thig gi chos skor , vol. 3, 52. a 'dzom chos sgar par khang: Ngawang Sopa, 1973. BDRC W21024 . Abstract This supplication, filled with instruction for the completion stage practice of fierce inner heat, was written by Jigme Lingpa in his renowned work of The Heart Essence of the Great Expanse, or Longchen Nyingtik. It is traditionally sung after the lineage supplication and before the fierce inner heat practice. BDRC LINK W21024 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 01:52 TRADITION Nyingma INCARNATION LINE Dzogchen Khyentse Pakchok Khyentse Gönchen Khyentse HISTORICAL PERIOD 18th Century TEACHERS Longchenpa Drime Özer Ngawang Lobzang Pema Nawang Kunga Legpa Chökyi Dragpa Pema Chogdrub Tenzin Yeshe Lhundrub Pal Gönpa Mön Dzakar Lama Dargye The Third Shechen Rabjam, Paljor Gyatso Drime Lingpa Tugchok Dorje TRANSLATOR Tib Shelf INSTITUTIONS Tseringjong Zha Lhakhang Boudhanath Palri Tegchen Ling Samye Chimpu STUDENTS Kunga Rinchen Changchub Dorje Jigme Ngotsar Gyatso The First Dodrubchen, Jigme Trinle Özer Gyurme Tsewang Chogdrub Jigme Losal The First Gurong, Namkhe Jigme Jigme Gyalwe Nyugu Kunga Legpe Jungne Longchen Rölpa Tsal Ngawang Tenzin Dorje Pema Tsogyal Kunga Pende Gyatso Sangye Zangpo The Second Chagtsa Tulku, Kunzang Tenpe Nyinje Jigme Gocha The Third Dzogchen Drubwang, Ngedön Tenzin Zangpo Namkha Tsewang Chogdrub The First Petsaling, Drubtob Namgyal Lhundrub Jigme Kundröl Namgyal The First Khatok Situ, Chökyi Senge The First Chagtsa Tulku, Kunzang Ngedön Wangpo AUTHOR Jigme Lingpa The Vajra Verses: A Prayer of the Fierce Inner Heat 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.

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. Chapter Narrating the Pure Vision of Gesar I pay homage, with a mind of sincere respect, to the Great Noble One, Lord of the Three Worlds, [ 1 ] and his entourages. The many tales of the Great Noble One, Gesar Dorje Tsegyel, [ 2 ] known throughout the Three Worlds, [ 3 ] are deep and hard to fathom, passing beyond our ability to comprehend. There are many different ways in which the story has come down according to a disciple’s individual karmic lot. Even today, such tales continue to be told in all directions without distinction in Dokham, Utsang, and so on. And although all these various life stories differ in style and content, they need not be considered contradictory since they are the life stories of a thus-gone one. [ 4 ] It is for this reason that there is variance. Here, not long after the [annual] grand festival to celebrate the joining of the Great Queen of Medicine, Dorje Yudronma, [ 5 ] and the Great Noble One of Ling (Gesar), at the Zangdokpelri [hermitage] in the Lelung region of the eastern land of Olga [ 6 ] [in Lhodrak, southern Tibet] in the year of the Earth Female Bird [1729 CE], an emanation of the Great Noble One (Gesar) was encountered in the form of an iron man wearing iron armour, brandishing a silk-pennanted spear. And the following life story was heard: Now in the realm of the gods above, from a primordial state of complete nothingness, a White Light, like the Victory Star, [ 7 ] arose. Being born from the Divine Wish-Fulfilling Jewel, [ 8 ] it resided in an egg-like womb of light, a light born out of its own radiance. And soon afterwards, desire arose in the breast of one daughter of the gods called Bum Okimetse, [ 9 ] and she replicated that luminous sphere. For this she was ridiculed and cursed by the gods and grew ashamed. So she went to a victorious sage of the gods and humbly beseeched him thus: “They accuse me of having done that which I have not done! They blame me for having attachments that I do not have! I just can’t take their chastisements anymore! I can dwell no longer in the realm of gods above, And nor can I go to the land of the lu water-spirits [ 10 ] below.” “So I should take a quick look at the middle world of humans. I shall take that young godling along with me [as a companion]. Is there any fault created by my going there? Great sage, please tell me; I implore you!” Thus she spoke, and the old sage of creation, born into the caste of Yungdrung Bon, [ 11 ] replied thus: “ A-ya-ya , you crowned girl, Light Garland Goddess! It is very good that you have come here, as I have been wanting to see you. Last night, beings in the land of men Had hurried dreams of various kinds. So many good signs! Such as cannot be spoken.” “ A-ya-ya ! These were signs; these were premonitions, That you, my girl, would come at this time. For now you should stay awhile longer in the land of gods, For from [your nurturing] mother’s lap, a son will be born. Call upon the god Gertso Nyenpo [ 12 ] for help But don’t dismiss your young godling, For he will be of benefit to all beings of all countries and regions.” [ 13 ] “ A-ya-ya! A godling is better than a man, Unlike other little men born of gods! Three fives make fifteen! Possible danger can come of this! Three sixes make eighteen—certainly a chance of such! O beautiful maiden, may your innermost mind be at peace.” Then the goddess Bum Okimetse went back to her own dwelling place and, [in accordance with his instructions], made offerings of female yak milk to the worldly god Nyenchen Gertso. [ 14 ] As she prayed, Gertso actually came before her and, taking her tightly on his lap, he made love to her fifteen times, inducing in her a state of great pleasure. And after a while, just as the sage had prophesied, the goddess became pregnant. Initially, a venomous black snake was born, and the gods gave it the name White-Turbaned Nele (Nele Tokar), [ 15 ] king of lu , and it went into the great ocean. Next, a red man and a red horse were born. He was named Tsen Yawa Kyachik. [ 16 ] He went to Zangthang Jangmar in the western direction, one of the five regions of the Gawa Valley in the northern part of Pemako. [ 17 ] It was a hub of pernicious harmful spirits near a town of the Chim [clan] [ 18 ] and barbarians. He stayed there as lord of gods and spirits. [ 19 ] Then a blue man wearing fine blue clothes and a blue horse were born. He was given the name Lord of Waters, Lap-born Masang (Chudak Pangkye Masang). [ 20 ] He went to the land of Lato. [ 21 ] After that, a malicious harmful spirit was born with a chin of iron and a yellow beard spiked like tongues of fire. He was respectfully given the name King of Demons (Dudje Gyelpo) [ 22 ] and, in fact, was none other than the mind-lord Indra. [ 23 ] He went to the land of Gyatri Gotri Shing [ 24 ] and was also known as Gyaje Tsenpo, [ 25 ] or the One-eyed Demon King of the Eastern Direction. Following that, a black man and a black horse were born. He was given the name Moon-faced Demon (Dudawai Gonchen). [ 26 ] He had unimaginable power and magical abilities, difficult for others to defeat. Going to the northern land of Mizhung, [ 27 ] he became a hunter. Having killed many beings by gathering their life-breath, he accumulated about a hundred thousand human and horse corpses and stayed there enjoying their flesh and blood. Subsequently, a daughter of the gods—so beautiful that a single glance nulls contentment—was born. She was given the name Charming Goddess (Lhamo Yitrok). [ 28 ] By and by, she went to the red copper plain of the tsen [ 29 ] and lived there as the wife of the noble tsen , Lutsen. [ 30 ] Then the harmful spirit Genuine Knowledge (Yangdak Shay) [ 31 ] was born, beautiful and heroic. In the Palace of Braids, [ 32 ] he joined the entourage of Vaishravana, [ 33 ] and together with the servants of this great wealth-god and lord of treasures, he stayed as the Great Protecting King of the Northern Direction. [ 34 ] Next, a being with the appearance of a sinpo demon, [ 35 ] skilled in martial arts, was born, known as Raksha Lightening-Garland (Yaksha Loktreng), [ 36 ] who in the depths of the ocean, by the power of karma, joined with the female lu Toad-headed Bloodshot-eyed (Belgo Trakmikma), [ 37 ] whose desire boiled like water. By entering into sexual union, they became husband and wife. It is said that she gave birth to the four-faced Vishnu King of Rahu. [ 38 ] Then Black Shiva (Wangchuk Nakpo) [ 39 ] was born, and staying in the land of turban-wearers, he became the protector of the Muslim regions. After that, the Red Lord of Death (Shinje Marpo Chidak), [ 40 ] the colour of blood, was born. He was also known as Bandit Bringer of Fire, the Red Lord of Life (Sokdak Marpo), or Great Abse, among other names. [ 41 ] He was the master of swift and sharp martial skills and possessed magical abilities. It is said because he had sex with his own sibling, the Charming Goddess, kith and kin were ashamed. The gods insulted them, and they were belittled by shame. Following that, the protector of China, the land of the Eastern Direction, called Lhanyen Lhaje, [ 42 ] was born. He became the protector of White Confucius. And until now, he stays in those bad regions. Then a demoness the colour of blood, with the body of a sinmo demoness and the head of a lion, was born. She was known as Red Lion-faced (Sengdong Marmo) [ 43 ] and became the wife of the demon Black Yabshar, [ 44 ] otherwise known as the Lion-faced Kunga Zhonu, the protector of the realm. [ 45 ] Next, Simultaneously Red (Chikchar Marpo) [ 46 ] was born and went to Tsaritra, [ 47 ] enjoying flesh and blood. Since he had little compassion for those mired in the passion of life, he became lord of the haughty spirits, and there he remained. After that, the one called Great Apo, [ 48 ] who resides now as a protecting god of Pemako, was born. Going to the lands of Lo Dra and Hor Ga, [ 49 ] he protects the outer, inner, and secret regions of Pemako and subregions. Then when all these fourteen elder siblings were born, the fifteenth, the Great Noble One, Gesar, King of Dralha, [ 50 ] was born. He was youthful in stature and beautiful with all the signs and characteristics [of a special being] complete, transfixing to look upon, and capable of bringing all the Three Realms [ 51 ] under his dominion. Initially, he thrice played dice [ 52 ] in the realm of gods and gained respect from all of them. Then, going to the land of humans, he again thrice played dice games, casting gambling dice, [ 53 ] and playing pebbles, [ 54 ] thereby bringing all the beings of the human realm into complete submission; he was left unrivalled. Then, having crossed to the water realm, he trice did swimming, jumping and other such games, and all the female lu lusted after him. Hence, he gained mastery over them, neutralized their viciousness, and calmed their fury. And in that way, being without rival in the Three Worlds, the Great Noble One traversed instantly through the central region [ 55 ] [of Tibet] to Serzhong Zangri. [ 56 ] In the female Earth Bird Year, the Great Noble One took care of the reincarnation of the son Gadol Gali. [ 57 ] For our benefit, he turned his horse towards the hermitage of the supreme sacred site of Zangdok Pelri [in Lelung Valley] and took the Great Queen of Medicine, Lachik Yudronma, as his consort. All lords and ministers, from the treasurer and attendant to the hen keeper and swineherd [who witnessed this], are still alive to this day. In the past, when Great Noble One came to Tibet, he visited all these places and blessed all the hermitages, mountains, and cliffs. And previously, his flying-mount-tree, [ 58 ] [the tree from which he gets his flying stick], was [considered to be] at the upper slopes of Lhunpo Dza. [ 59 ] But today it is not there, as it has been felled. And from the upper slopes of Lhunpo Dza to the area of Chabumpa, [ 60 ] the stones Gesar placed there can be seen even now. Later, the secret caves, sacred sites, and holy lakes were discovered eventually, as they were pointed out and taught in the secret transmission. COLOPHON This is the first chapter of the three-part oral instruction of the Gesar Pure Vision. NOTES [1] 'jig rten gsum. Referring to the worlds of lha ‘gods’ above, klu ‘water spirits’ below, and gnyan ‘worldly deities’ in the middle. This tripartite scheme of a vertically-ordered world is a central theme in most tellings of the Gesar epic. In this text, two or three terms are used to refer to the scheme: ‘jig rten gsum, sa gsum, and srid gsum. The first two we have translated as “Three Worlds” and the last as “Three Realms”, since it could also be interpreted as referring to the Buddhist scheme of Form, Formless, and Formless Realms (more commonly known as as khams gsum). [2] skyes bu chen po ge sar rdo rje tshe rgyal [3] sa gsum [4] de bzhin gshegs pa, tathāgata [5] Sman btsun chen mo rdo rje g.yu sgron ma is one of the bstan ma bcu gnyis, the 12 native goddesses who according to Nyingma lore were converted in the 8th century by Padmasambhava and Pelgyi Senge (dpal gyi seng ge; BDRC P4236 ) to become protectors of the tantric teachings of the Old School. [6] 'ol ga [7] The Victory Star (rgyal skar, puṣya/pauṣa) is one of the twenty-eight stars/constellations (rgyu skar nyi shu rtsa brgyad, aṣtāviṃśati nakṣatrāṇi) in the Indo-Tibetan system of lunar mansions, an ancient Indian division of the ecliptic. In the Tibetan tradition, a period associated with one of these constellations is determined by the moon’s position. If the moon was in the Victory Star at sunrise on a lunar day, that day would be considered to be ruled by that constellation. [8] lha'i yid bzhin nor bu rin po che [9] 'bum 'od kyi me tshe [10] klu (Skt: (nāga) are beings of the world below, associated with water, health, and wealth. [11] g.yung drung bon [12] lha ger mtsho gnyan po. The deity ger mtsho, in various spellings, is frequently encountered in tellings of the Gesar epic as the gnyan father of Gesar. Gnyan are a class of powerful worldly deities in Tibetan culture who inhabit the middle world, in which humans also dwell. They are often associated with mountain deities. [13] yul gling dgu'i skyes 'gro yongs [14] srid pa'i lha gnyan chen po ger mtsho. See note above. [15] ne le thod dkar [16] btsan ya ba skya gcig [17] zangs thang byang dmar gyi gling and dga' ba lung [18] 'chims [19] lha srin [20] chu bdag pang skyes ma sang [21] la stod [22] bdud rje rgyal po [23] brgya byin (“hundred sacrifices”) is the usual Tibetan name for Indra (also known as Kauśika or Śakra), king of the heaven of the Thirty-Three gods (of the desire realm). [24] rgya khri sgo khri shing [25] rgya rje btsan po [26] bdud zla ba'i gdong can [27] mi gzhung [28] lha mo yid 'phrog [29] btsan. These are non-human entities of the world characterized in Tibetan culture. They are included in the eight classes (sde brgyad) and are primarily seen as greatly powerful and nefarious beings who inhabit a specified locale. [30] klu btsan. This name is familiar from many tellings of the Gesar epic in which Lutsen is one of the hero’s main adversaries. In many tellings, he is the Demon of the North, whose beautiful wife waylays Gesar for many years. [31] yang dag shes [32] lcang lo can gyi pho brang [33] rnam thos sras, Vaiśravaṇa [34] byang phyogs skong ba'i rgyal po chen po [35] Srin po (or feminine srin mo) are a prominent class of harmful being or demon in Tibetan culture. This is the term used in Tibetan to translate the Sanskrit rākṣasa. They are human-eating and bloodthirsty. [36] rak+sha glog phreng [37] klu mo sbal mgo mig khrag ma [38] khyab 'jug gza'i rgyal po [39] dbang phyug nag po [40] gshin rje dmar po 'chi bdag [41] jag pa me len; srog bdag dmar po; ab se chen po. Among the “other names” alluded to would be beg tse and lcam sring. [42] lha gnyan lha rje [43] seng gdong dmar mo [44] yab shar nag po [45] zhing skyong seng ge'i gdong chen kun dga' gzhon nu [46] cig car dmar po [47] tsa ri tra [48] a pho chen po [49] klo gra; hor ga [50] dgra lha [51] srid gsum. This could refer to the “three worlds” (worlds above below and in the middle) or to the classical Buddhist scheme of Three Realms (usually known as khams gsum) of the Form, Formless, and Desire Realms. [52] sho [53] cho lo [54] rdo [55] dbu ru [56] gser gzhong zings ri [57] bu ga 'dol ga li'i skye ba [58] chibs phur gyi ljong shing [59] lhun po rdza'i mgul [60] bca' 'bum pa. These areas, Lhunpo Dza and Chabumpa, might be in the area of Lelung, but their exact locations are unknown to the translator and the organisation. Please contact Tib Shelf if you are aware of their whereabouts. Full Abstract: The Fifth Lelung Rinpoche, Zhepai Dorje (1697–1740), is unusual among senior Geluk figures for having taken a personal interest in the figure of Gesar of Ling, eponymous hero of the Tibetan epic. At least three texts on Gesar are ascribed to him: the one translated below and two offering texts. The text translated here narrates his ‘pure vision’ (dag snang) of Gesar, which took place near his monastic seat at Lelung, in Olga, in 1729. The vision was accompanied by a narration of Gesar’s origin ‘story’ (gtam rgyud). There are many points of interest to note about the text. Here we have an early textual attestation of the name Gesar Dorje Tsegyal, ‘Vajra Lord of Life’, the name of Gesar, which was later used by Ju Mipham in his influential elaborations of a ritual cycle centring on Gesar as protector-turned-yidam. Lelung attests that the vision took place soon after an annual festival held in his home region of Lelung, celebrating the union of Gesar and Dorje Yudronma, one of the Tenma Chunyi (‘twelve protectoresses of the teachings’), attesting to a pre-existing tradition in that region connecting Gesar to the lore around the Tantric Buddhist conversion activities of Padmasambhava. Lelung’s account of Gesar’s origins, as the 15th offspring from the union of a primordial goddess of light with a “worldly deity” (srid pa’i lha) is unusual and unique among the many tellings of Gesar’s origins. Still, it also shows interesting points of convergence with the epic storytelling traditions about Gesar, which persists in present times, especially in eastern Tibet. In particular, the identification of Gesar’s ‘worldly deity’ father as the Great Nyen Gertsho (gnyan chen po ger mtsho) is a feature often encountered in eastern Tibetan tellings of the epic. Also, Lelung’s narration of the hero’s origin is presented in the familiar three-tiered tableau of the “Three Worlds” (sa gsum, srid gsum), central to the Tibetan epic tradition and to Tibetan folk culture more broadly, of the lha (gods) above, the klu (water spirits) below, and the gnyan (worldly deities) in the middle. Unfortunately a trip to Olga, in the south-central Lhoka region of Tibet, to explore the locations in the Lelung valley referenced in the text, has so far been impossible. Many thanks to Tenzin Choephel and Ryan Jacobson for their very helpful corrections and suggestions for the translation and to Tom Greensmith for seeing the translation through to publication here. BIBLIOGRAPHY Bzhad pa'i rdo rje. 1983–1985. Dag snang ge sar gyi gtam rgyud le'u. In Gsung 'bum/_bzhad pa'i rdo rje, vol. 12, pp. 17–25. Leh: T. Sonam and D.L. Tashigang. BDRC W22130 Abstract The Fifth Lelung Rinpoche, Shepé Dorjé (1697–1740), is unusual among senior Geluk figures for having taken a personal interest in the figure of Gesar of Ling, eponymous hero of the Tibetan epic. The text translated here narrates his ‘pure vision’ of Gesar, which took place near his monastic seat at Lelung, in Olga, in 1729. Please see the full abstract in the note section of the translation. BDRC LINK W22130 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 10:07 TRADITION Geluk | Nyingma INCARNATION LINE Lelung Jedrung HISTORICAL PERIOD 18th Century TEACHERS The Sixth Dalai Lama, Tsangyang Gyatso The Fifth Panchen Lama, Lobzang Yeshé Damchö Sangpo Mingyur Paldrön Chöjé Lingpa Dönyö Khedrup The First Purchok, Ngawang Jampa Ngawang Chödrak Yeshé Gyatso Damchö Gyatso Losal Gyatso Lhündrup Gyatso Dungkar Tsangyang Drukdrak TRANSLATOR George FitzHerbert INSTITUTIONS Lelung Monastery Mindröling Ngari Dratsang Chökhor Gyal Trandruk Potala Tsari STUDENTS Kunga Mingyur Dorjé Dorjé Yomé Kunga Paldzom Lobsang Lhachok Dönyö Khedrub Polhané Sönam Tobgyé Ngawang Jampa Mingyur Paldrön The Fifth Dorjé Drak Rigdzin, Kelsang Pema Wangchuk Lhasang Khan AUTHOR Lelung Zhepe Dorje Chapter Narrating the Pure Vision of Gesar 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.

Devotional praises invoking Shanglön Dorje Dudul, composed by Lelung Zhepe Dorje, describe him in great detail as a dark blue yakṣa figure adorned with jewels, holding a wish-fulfilling jewel and nectar vase, and capable of transforming into various wrathful forms. Opening the Door to Prosperity: A Praise to Invoke the Sacred Commitment of the Great Shanglön Dorje Dudul Hūṃ! In the midst of a canopy of five-colored rainbow light, A jeweled palace, the precious celestial mansion, Within which swirls an ocean of all that gods and humans desire— I praise Great Bhairava, manifesting as a body of form. Vajra mind of all the victorious ones of the three times, Command-bearing messenger who emanated from the heart of the Lord of Secrets, Who, by the power of aspirations, accomplishes beings' welfare— I praise the great Shanglön Dorje Dudul! In the form of a yakṣa, with the color of the dark blue sky, Bearing expressions of wrathful smiling, allure, and grace. Three flashing eyes beholding all of samsara and nirvāṇa— I praise you who, without distraction, guard all wayfarers. Right hand holds a wish-fulfilling jewel of power, Bestowing all desired siddhis to practitioners. From the treasure vase of nectar in the left hand, You pour down a great rain of immortality—I praise you. With crown and earrings, necklace and bracelets and more, Adorned with ornaments of priceless gems, Wearing a silk brocade cloak and bejeweled boots, Seated at royal ease, one leg extended, the other bent—I praise you. A roaring laughter of "ha ha!" resounds through the three realms, Passionate peals of laughter summoning the ḍākinīs of the three places. According to the mental dispositions of countless beings, Your vajra speech-melody transforms into whatever [is needed]—I praise you. The one who clearly perceives all phenomena, conventional and ultimate, Thoroughly intoxicated by marvelous great compassion, Taming all beings through the four enlightened activities— I praise you, compassionate-natured, oceanic oath-bound guardian. Occasionally manifesting as Demon Protector Mahākāla, Standing forth grasping a trident and blood-filled skull, Reveling and playing with all mamos and ḍākinīs, Protector of all oath-bound yogis—I praise you. At other times, you appear as the intensely wrathful Lord of Death, Galloping in the four directions on a demonic black horse, With myriad weapons, grinding enemies and obstructors to dust— I praise you, the one who manifests as task-performing messenger. Joy-arousing marvelous secret mother, All-accomplished sovereign lady who displays whatever manifestation, Foremost powerful ḍākinī of the three places, I praise you, unique mother of the Victorious Ones, mistress of magical display. The Mighty, Swift, Sun, Mars, and others; The Wilderness Dweller, Treasure Lord, and Powerful Yakṣa; Through the oceanic legions of the oath-bound Eight Classes, I praise those pervading heaven, earth, and the space between. Pema Totreng, great and powerful Lord of Secrets (Vajrapāṇi), Drapa Ngönshe, Terdak Lingpa and others, In accordance with the sacred pledges of vidyadhara root lineage lamas, Do not neglect your promises, but carry out your entrusted enlightened activities. We, the vajra brothers and sisters of method and wisdom, Rely on you deities, the essence of the ocean of three roots, When we arouse your sacred commitment through one-pointed supplication, Do not neglect us but think of us with love. Bless the three gates in their vajra nature, Especially grant the supreme and common siddhis, Through the four enlightened activities, fulfill mind's hopes, Be a companion until enlightenment. Reverse the fierce hostile intentions of the malicious eight classes, Protect against black magic, harmful spells, adverse conditions and obstacles, All precious aims for the doctrine and beings— Perform enlightened activities to accomplish [these] without hindrance. Externally manifesting as the oath-bound guardian And the clear light essence great Mahākāla, Unified self-awareness—essence of Buddha nature, Through recognizing one's true nature, manifest enlightenment. Foundational clear light—Dorje Dudul, Clear light of the path—great blissful realm, Resultant clear light—vajra essence body, Make them ripen and liberate as one inseparable unity! Colophon The Opening the Door to Excellence: A Praise to the Three Secrets of Shanglön, the Embodiment of All Victorious Ones of the Three Times was composed with devotion by Rigdzin Zhepe Dorje on the seventh day of the waxing moon of the ninth lunar month, while staying at Bomtsor in Zhelha Sakgong, during a journey to the great monastic centre of Chenye, in the Female Water Ox year, together with the Queen Consort, most noble of ḍākinīs, Lhachik Dorje Kyabje. May it bring goodness and well-being! NOTES Published: January 2026 BIBLIOGRAPHY : Bzhad pa'i rdo rje. 1982–1983. zhang blon chen po rdo rje bdud 'dul gyi thugs dam bskul ba'i bstod pa legs tshogs sgo 'byed . In gsung 'bum/_bzhad pa'i rdo rje , vol. 7, 567–572. BDRC MW1CZ2744_9DA65A . Abstract This devotional praise text, composed by the eighteenth-century Tibetan master Lelung Zhepe Dorje, invokes Shanglön Dorje Dudul, a powerful oath-bound protector deity. The work presents Dorje Dudul as an emanation of Vajrapāṇi and a manifestation of enlightened compassion, describing his iconography in vivid detail: a dark blue yakṣa figure adorned with jewels and precious ornaments, holding a wish-fulfilling jewel and nectar vase, capable of transforming into various wrathful forms including Mahākāla and the Yamarāja. BDRC LINK MW1CZ2744 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 05:42 TRADITION Geluk Nyingma INCARNATION LINE Lelung Jedrung HISTORICAL PERIOD 18th Century TEACHERS The Sixth Dalai Lama, Tsangyang Gyatso The Fifth Panchen Lama, Lobzang Yesh e Damchö Zangpo Mingyur Paldrön Chöje Lingpa Dönyö Khedrup The First Purchok, Ngawang Jampa Ngawang Chödrak Yeshe Gyatso Damchö Gyatso Losal Gyatso Lhundrub Gyatso Dungkar Tsangyang Drugdrak TRANSLATOR TIB SHELF INSTITUTIONS Lelung Monastery Mindröling Ngari Dratsang Chökhor Gyal Trandruk Potala Tsāri STUDENTS Kunga Mingyur Dorj e Dorje Yom e Kunga Paldzom Lobzang Lhachok Dönyö Khedrub Polhane Sönam Tobgy e Ngawang Jampa Mingyur Paldrön The Fifth Dorje Drak Rigdzin, Kalzang Pema Wangchuk Lhasang Khan AUTHOR Lelung Zhepe Dorje Opening the Door to Prosperity: A Praise to Invoke the Sacred Commitment of the Great Shanglön Dorje Dudul 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.

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 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.

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. An Extraordinary Pure Vision at Kharchu's Nectar Cave: A Dream of Guru Chöwang Namo Guru! It was the morning following five days of Guru Pema’s heart practice in Nectar Cave of Kharchu, Lhodrak. After breakfast and a gaṇacakra, I cast out the torma, and it flared up with light. As I looked at it, a numbness fell over my vision. Then, the grand torma materialized as Mount Meru and the four continents. Atop the palace of the Ever-Victorious One, perched at the peak of the mountain, was the Guru of extraordinary and complete liberation. At the sight of him and from a place of great elation, I swelled with pride and my heroic resolve emboldened. Out of my attachment to the world, I intently took in the view and witnessed armies clashing at the smoky border regions. I was horrified as my mind raced with terror. In any case, without the time to do anything about it, these displays of extraordinary omens were deceptive demonic obstacles, stirring up intense negative thoughts. I became ill-pleased with myself since I was driven by my clinging to various prideful notions of good and bad. Then the self-aware Guru explained the following Dharma to me, dispelling the obstruction of conceptual thoughts. “Emaho! Chöwang the treasure revealer, consider this: the omens you, a faithful and diligent man with karmic fortune, have experienced are fantastic. However, it is a demonic obstacle when elation and arrogance manifest—remain vigilant! For instance, seeds sown in the spring season sprout because of the abundance of water and manure. This is the nature of phenomena, so why is it surprising? “In a similar fashion, excellent signs also appear according to your mind’s [387] habituation to noble thoughts. Basically, good signs don’t come from somewhere else; they are mental [ 1 ] phenomena, so don’t be arrogant about it. Nevertheless, due to doubt, negative thoughts, [ 2 ] arrogance, timidness, or fear, they are demons—it’s like a monkey who becomes angry and agitated by looking at its face reflected in a mirror—what you perceive in your mind does not come from someplace else. “So, don’t worry about demons, and even if the nine-headed Lord of Death literally appears, there are no gods or demons separate from the mind. If one examines the mind with reason, there’s nothing to identify. Good and bad signs are akin to dreams. Therefore, objects and the mind are non-dual emptiness: where there are no likes, dislikes, or arrogance and no attainment in terms of fruition. Through the power of a mind familiarized [with such realization], everything needed will come to be, just like a precious treasury. The mind is empty by its very essence, and its objects are illusory. It has always been this way, so you shouldn’t doubt it. “When you realize it is so, the demons will grant you siddhi. In the meantime, you will be free from all activities and the act itself. Unrealized deities also create obstacles. Therefore, hold that understanding in the center of your heart.” “Having understood this fully, one should practice in the following way. For the sake of all beings who lack realization, one should take to heart the accomplishment of bodhicitta and, also in the end, dedicate all virtue to the omniscience of all beings. Always visualize the guru as the deity atop the crown, become revolted by saṃsāra, renounce the ten non-virtues and so forth, guard the three vows, and make offerings to the deities and Dharma protectors. “Since everything is an illusion, renounce attachment. Since demons are of one taste in the nature of the mind, if the mind rests as it is without distraction and mindfulness, the demons will be like darkness that can never bear the sunrise [388] or like ice melting in water. “If you strive in that way, non-conceptual fruition will dawn. If you don’t listen to your own advice, explaining the Dharma to others will be woefully pointless. Therefore, listen to this advice from the self-aware Guru!” COLOPHON I, Chökyi Wangchuk the monk of Pang [ village ] , have explained the advice of the self-aware Guru that dispels obstacles. All adherents should etch it in their hearts. Iti . [ 3 ] Thus, it was said. OṂ ĀḤ HŪṂ MAHĀ GURU SARVA SIDDHI HŪṂ: This is Pang Ban Chökyi Wangchuk’s spiritual pledge. 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] A1: 387.1 interpolation: snang srid ’khor ’das (A1: ’khors) thams cad (A1: thaMD ) la sems las ma *rtogs (A1: rtoD ) chos med phyir ces pas (Because it is said, “Concerning all of phenomenal existence, whether of saṃsāra or nirvāṇa, there exist no phenomenon that is understood to be separate from the mind.”). [2] A1: 387.1 interpolation: gi gegs (A1: geD) sel (A1: gsel) dpas mtshon pas gsal bar ston no (A1: bstonno ) (“the analogy clearly demonstrates dispelling the obstacles of [x]”). [3] Tibetanized Sanskrit quote marks. Published: May 2024 BIBLIOGRAPHY Guru Chöwang (gu ru chos dbang). 1979. g+hu ru chos dbang gi rnalaM/ mkhar chu bdud+tsi phug gi dag snang khyad par can bzhug so+ho . In gu ru chos dbang gi rang rnam dang zhal gdam s. rin chen gter mdzod chen po’i rgyab chos , v. 8, 385–388. Paro: Ugyen Tempai Gyaltsen. BDRC MW23802 . Tertön Guru Chökyi Wangchuk (gter ston gu ru chos kyi dbang phyug). 2022. gu ru chos dbang gi rnal lam/ mkhar chu bdud rtsi phug gi dag snang khyad par can bzhugs so . In gter ston gu ru chos kyi dbang phyug gi ran rnam dang zhal gdams bzugs so , vol. 2, 57–58. Edited by Dungse Lama Pema Tsewang (gdung sras bla ma pad+ma tshe dbang). Lamagaun, Nepal: Tsum Library. Abstract Following five days dedicated to Guru Pema’s heart practice, a pure vision befalls Guru Chöwang in which he finds himself atop Mt. Meru, where he perceives frightening worldly omens. Beware of phenomenal demons and one’s arrogance. But never forget there is nothing that does not come from the mind. BDRC LINK MW23802 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 04:51 TRADITION Nyingma INCARNATION LINE Tri Songdetsen HISTORICAL PERIOD 13th Century TEACHERS Namkha Pal TRANSLATOR Tib Shelf INSTITUTION Layak Guru Lhakhang STUDENTS Gyalse Pema Wangchen Ma Dunpa Menlungpa Mikyö Dorje AUTHORS Guru Chökyi Wangchuk An Extraordinary Pure Vision at Kharchu's Nectar Cave: A Dream of Guru Chöwang 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.

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. A Series of Spontaneous Spiritual Songs Song One Aho mahāsukha ye! I bow at the feet of the benevolent, paternal lama! Akaniṣṭha, the celestial realm of lotus light, Is where the peaceful and wrathful victorious protectors reside. As foretold by the oath-bound mother ḍākinīs, Je Traktung Pawo (“Lord Heroic Blood-Drinker”), set foot here— In this supreme, protected holy abode where spiritual experiences naturally arise, I offer these spontaneous spiritual songs. Here today the assembly of vajra brothers and sisters, Due to previously accumulated karmic fortune, which is not lacking, Have met you, the essence of all refuge. Now, having gained this feast of good fortune, Vajra blessings permeate our three doors: We’re ablaze with spontaneous visions in every way. Our bodies, maṇḍalas of the major and minor marks, shimmer like a rainbow. We’ve received the essential nectar of vajra speech. The great joyful awakened mind embraces us. [183] What auspicious fortune—an excellent, blissful experience! Yet, we were born at the end of this degenerate age, Where stainless Dharma conduct has nearly declined— All paternal siddhas have passed into the realm of space. Those who boast of being doctrine holders Only ever pass their time in attachment and aversion. In the glorious Vajrayāna tradition, Sincere devotion is extraordinarily rare. The life stories of the great, holy noble lords— They have sullied them with their misconceptions, Creating all sorts of entrances to negative deeds. Even righteous deeds they view as wrong. In these times when whatever one does becomes flawed, Thinking of this stirs up anguish within. Peerless precious father, Infallible refuge, When I recall how you care for me, My anguish is quashed. We, brothers and sisters, gathered here, With minds of unwavering faith, At this time we make this supplication: Glorious Traktung Wangpo, our lord lama, Atop the unchanging vajra throne, May the prints of your vajra feet ever remain! With the magnificent maṇḍala [184] of your three secrets, In the hidden grove where the mother ḍākinīs assemble, May you open gateways to hundreds of pure lands And ever turn the wheel of the profound and vast Dharma! With your limitless enlightened activity that tames beings, O Protector, may you illuminate The essential meaning of the glorious, indestructible luminosity In all directions, times, and circumstances! Those gathered together in this sacred abode, All the devoted, fortunate men and women, In the self-appearing Akaniṣṭha pure land, With the lord lama, King of Self-Awareness, [1] Amidst a retinue of one hundred thousand drops of self-luminous wisdom, In a feast gathering of inseparable union, In times that never shift, change, or wane, May we enjoy it as one taste! Root and lineage gurus of the three transmissions And the assembly of heroes and ḍākinīs of the three places, Through your unified unwavering enlightened intent, May our hopes and aspirations be fulfilled! Aho ye sarva maṅgalaṃ! COLOPHON Thus, when Dzogchen Tulku Rinpoche, the blood-drinking accomplished hero and crown jewel of all holders of the knowledge mantras, journeyed from Ölga in the east to the supreme place of the Glorious Copper-Colored Mountain, those gathered there offered elaborate long-life prayers along with a feast offering, during which this melodious song, blazing with spiritual insight and faith, was spontaneously offered. Later on, Rabten, the venerable manager of that holy one’s enlightened activities, requested these be put into writing. Although the words may not be an exact match, I, Zhepe Dorje, the one who [185] practices according to his own spontaneous nature, arranged whatever I could recall. Song Two Aho ye! I’ve realized my mind to be the dharmakāya! Even what is called “Buddha” is nothing other than this. In the state of the astonishing, unobstructed view, Let whatever appearances arise be free and unfettered, Undistracted presence in the continuity of non-meditation. Though there is nothing to abandon like dullness, agitation, and other afflictions, Rest the thoughts that grasp the objects of the six senses Completely in the meditative equipoise where they naturally dissolve. All appearing sense pleasures are for the enjoyment of one’s own mind. Joyfully relaxing in a continuity free from grasping, Rest in just this uncontrived yoga. Through the kindness of the authentic guru, my sole father, By making devoted prayers from the very depths of my heart, Blessings have pervaded the wheel of phenomenal existence And there is no distinction between the guru and my mind. How joyful is the way I, the yogin, nurture good experiences! There is no difference between the six classes of beings and buddhas. Everything is the great dharmadhātu’s festive display. By understanding this very nature of the fundamental state, May everything be liberated effortlessly into the body of light! COLOPHON I, Zhepe Dorje, composed this following the wishes of Chö Samdrub the Scholar of Letters. NOTES [1] “King of Self-Awareness” ( rang rig gi rgyal po ) is one appellation for the personification of the primordial ground ( gzhi ) in the Dzogchen view. This figure, who resides in the keep of Dzogchen thought, is generally referred to by various epithets, including All-Creating King ( kun byed rgyal po ), All-Knowing King ( kun rig rgyal po ), King of Awareness ( rig pa rgyal po ), King of Cognizant Awareness ( shes rig gi rgyal po ), Purifying King of Self-Cognizant Awareness ( sbyong byed rang shes rig pa’i rgyal po ), and Purifying King of Awareness ( sbyong byed rig pa rgyal po ), amongst others. Also see Karmay 2007, 52, n. 45. Photo credit: Lelung Dharma Centre Published: November 2024 BIBLIOGRAPHY Primary: Zhepe Dorje (bzhad pa’i rdo rje). 1983–1985. mgur gyi rim pa thol byung rdo rjeʼi glu . In gsung ’bum/_bzhad pa’i rdo rje , vol. 6, 181–185. Leh: T. Sonam & D.L. Tashigang. BDRC MW22130_9A3DB8 . Secondary: Karmay, Samten Gyaltsen. 2007. The Great Perfection (rDzogs Chen): A Philosophical and Meditative Teaching of Tibetan Buddhism . 2nd ed. Leiden: Brill. Abstract In this publication, we are introduced to two spontaneous spiritual songs by Lelung Zhepe Dorje. The first reverently focuses on a figure named Je Traktung Pawo, though his exact identity remains elusive. The second shifts to a more introspective theme, emphasizing the experience of unobstructed, spontaneous presence—a state free from rigid meditation or effort, embodying the natural flow of awareness. These spontaneous songs, or gur ( mgur ), are composed without premeditation and serve as a profound means for both the singer and the listener to connect with the essence of the teachings. Through these verses, we are invited to experience a direct and heartfelt transmission of the subject being sung, bridging the inner realization of the practitioner with the audience’s understanding. Please note video narration is only 2nd song at the present time. BDRC MW22130_ 9A3DB8 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 06:03 TRADITION Geluk | Nyingma INCARNATION LINE Lelung Jedrung HISTORICAL PERIOD 18th Century TEACHERS The Sixth Dalai Lama, Tsangyang Gyatso The Fifth Panchen Lama, Lobzang Yesh e Damchö Zangpo Mingyur Paldrön Chöje Lingpa Dönyö Khedrup The First Purchok, Ngawang Jampa Ngawang Chödrak Yeshe Gyatso Damchö Gyatso Losal Gyatso Lhundrub Gyatso Dungkar Tsangyang Drukdrak TRANSLATOR Tib Shelf INSTITUTION Lelung Monastery Mindröling Ngari Dratsang Chökhor Gyal Trandruk Potala Tsāri STUDENTS Kunga Mingyur Dorj e Dorje Yom e Kunga Paldzom Lobzang Lhachok Dönyö Khedrub Polhane Sönam Tobgy e Ngawang Jampa Mingyur Paldrön The Fifth Dorje Drak Rigdzin, Kalzang Pema Wangchuk Lhasang Khan AUTHOR Lelung Zhepe Dorje A Series of Spontaneous Spiritual Songs 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.

The Faults of Humanity: A Blessed Spiritual Song of Lord Milarepa | ༄༅། ། འགྲོ་བ་མིའི་རང་མཚང་། རྗེ་མི་ལའི་གསུང་མགུར་བྱིན་ཅན། The Faults of Humanity: A Blessed Spiritual Song of Lord Milarepa བུ་དང་པོ་ལྷ་བུ་ཡིད་འོང་པོ། ། སྙིང་བརྩེ་བའི་སེམས་ལ་བཟོད་བླག་མེད། ། བར་དུ་བུ་ལོན་འདེད་དྲགས་པོ། ། ཐམས་ཅད་བྱིན་ཀྱང་མགུ་དུས་མེད། ། At first, a god-like son so fair, The deep love in the heart is beyond measure, In between, a fierce collector of debt, Though all is given, no satisfaction is met. མི་ཡི་བུ་མོ་ནང་དུ་བཅུག ། དྲིན་ཆེན་ཕ་མ་ཕྱི་རུ་ཕུད། ། ཕ་ཡིས་བོས་ཀྱང་ལན་མི་སྟེར། ། མ་ཡིས་བོས་ཀྱང་ཨང་མི་ཁུག ། A daughter of others is brought inside, Kind parents are kicked to the world outside. The father calls, but no answer is returned, The mother calls, but her voice is spurned. ཐ་མ་ཁྱིམ་མཚེས་སྙིང་རིང་པོ། ། ཁྲམ་པའི་ཁ་ཚིས་བྱས་པས་ཕུང༌། ། རང་སྐྱེས་ཀྱི་དགྲ་བོ་སེམས་ལ་གཟན། ། འཁོར་བའི་བཤལ་ཐག་སྤངས་པ་ཡིན། ། འཇིག་རྟེན་གྱི་བུ་ཚ་ང་མི་འདོད། ། At last, a neighbour with a distant heart, Ruined by deceit, they drift apart. A foe of one's own making, a sting in the heart, I have abandoned the bonds of Samsara, For worldly sons, I have no desire. ནོར་དང་པོ་བདག་སྐྱིད་གཞན་སྨོན་པོ། ། ཅི་ཙམ་ཡོད་ཀྱང་ཆོག་ཤེས་མེད། ། At first, wealth makes you happy and others envious, Yet no matter how much you have, there is no contentment. བར་དུ་སེར་སྣའི་མདུད་པས་བཅིངས། ། དགེ་བའི་ཕྱོགས་སུ་གཏོང་མི་ཕོད། དགྲ་འདྲེ་གཉིས་ཀྱི་གཡབ་མོ་ཡིན། ། རང་གིས་བསགས་པ་མི་ཡིས་སྤྱོད། ། In the middle, you are bound by the knot of miserliness, And cannot bear to give it away for virtuous deeds. It acts as a beckoning hand for both enemies and demons; What you have accumulated yourself is ultimately spent by others. ཐ་མ་སྲོག་གི་བདུད་དུ་འོང༌། ། དགྲ་བོའི་ནོར་གཉེར་སེམས་ལ་གཟན། ། འཁོར་བའི་བསླུ་རྡོ་སྤངས་པ་ཡིན། ། བདུད་ཀྱི་མགོ་སྐོར་དེ་ང་མི་འདོད། ། In the end, it becomes the demon that destroys your life. Chasing after wealth, which is like an enemy, only torments the mind. I have abandoned this deceptive trap of samsara, I do not desire that demonic deception! བདག་འཛིན་སྤངས་པའི་ཕ་རོལ་ན། ། སྦྱིན་པ་བྱ་བ་ལོགས་ན་མེད། གཡོ་སྒྱུ་སྤངས་པའི་ཕ་རོལ་ན། ། ཚུལ་ཁྲིམས་བྱ་བ་ལོགས་ན་མེད། དོན་ལ་མི་སྐྲག་ཕ་རོལ་ན། ། བཟོད་པ་བྱ་བ་ལོགས་ན་མེད། ཉམས་ལེན་འབྲལ་མེད་ཕ་རོལ་ན། ། བརྩོན་འགྲུས་བྱ་བ་ལོགས་ན་མེད། ། ངང་ལ་གནས་པའི་ཕ་རོལ་ན། ། བསམ་གཏན་བྱ་བ་ལོགས་ན་མེད། གནས་ལུགས་རྟོགས་པའི་ཕ་རོལ་ན། ། ཤེས་རབ་བྱ་བ་ལོགས་ན་མེད། ། Beyond the release of grasping to "I," No separate Generosity is found. Beyond the abandonment of deceit and lie, No separate Discipline is found. Beyond the mind that fears no truth, No separate Patience remains. Beyond the practice that knows no break, No separate Diligence sustains. Beyond the rest in the natural state, No separate Concentration exists. Beyond the realisation of how things are, No separate Wisdom is known. བྱས་ཚད་ཆོས་ཀྱི་ཕ་རོལ་ན། ། ཐབས་ཤེས་བྱ་བ་ལོགས་ན་མེད། ། བདུད་བཞི་བཅོམ་པའི་ཕ་རོལ་ན། ། སྟོབས་ཞེས་བྱ་བ་ལོགས་ན་མེད། དོན་གཉིས་འགྲུབ་པའི་ཕ་རོལ་ན། ། སྨོན་ལམ་བྱ་བ་ལོགས་ན་མེད། ། ཉོན་མོངས་རང་མཚང་རིག་པ་ན། ། ཡེ་ཤེས་བྱ་བ་ལོགས་ན་མེད། ། Beyond the point where all one does is Dharma, No separate Method and Wisdom are found. Beyond the defeat of the four-fold Maras, No separate Power is found. Beyond the fulfilment of the two-fold aim, No separate Aspiration is found. When the true face of one’s own afflictions is seen, No separate Primal Awareness exists. Abstract "The Faults of Humanity" is a spiritual song ( mgur ) composed by Jetsun Milarepa, drawn from The Hundred Thousand Songs of Milarepa . It unfolds in two movements: the first exposes the suffering inherent in worldly attachments — ungrateful children, estranged parents, and the corrupting influence of wealth; the second argues that virtues such as the six perfections ( pāramitās ) are not disciplines to be externally acquired, but arise naturally once their underlying obstacles are overcome. Together, they form a cohesive teaching that disillusionment with the world is not an end in itself, but the ground from which authentic liberation emerges. DOWNLOAD TRANSLATION GO TO TRANSLATION 00:00 / 01:04 Tib Shelf Milarepa The Faults of Humanity: A Blessed Spiritual Song of Lord Milarepa | 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.

Jetsunma Tamdrin Wangmo Kelzang Chokyi Nyima 1836-1896 View Kunga Palden 1878–1944/1950 View Dza Patrul Orgyen Jigme Chökyi Wangpo 1808–1887 View Chöje Lingpa 1682–1720 View The Seventh Dzogchen Tenzin Lungtok Nyima Rinpoche b. 1974– View Rigpe Raltri 1830–1896 View The First Dodrubchen, Jigme Trinle Özer 1745–1821 View Losal Drölma 1802–1861 View Pema Tegchok Loden 1879–1955 View Butön Rinchen Drub 1290–1364 View Dilgo Khyentse Tashi Paljor 1910–1991 View Dudjom Lingpa 1835–1903 View Dudul Dorje 1615–1672 View Jamgön Kongtrul Lodrö Taye 1813–1899 View Jamyang Khyentse Wangpo 1820–1892 View Khenpo Ngawang Palzang 1879–1941 View The Thirteenth Dalai Lama, Tubten Gyatso 1856–1875 View Guru Chökyi Wangchuk 1200/1212–1270 View Jatsön Nyingpo 1585–1656 View Döndrub Gyal 1953–1985 View Milarepa 1040–1123 View Jigme Lingpa 1730–1798 View Tsongkhapa Lobzang Dragpa 1357–1419 View Tubten Chödar b. 1969 View Do Dasal Wangmo 1928–2018 View Do Khyentse Yeshe Dorje 1800–1866 View The Fifth Lelung Zhepe Dorje 1697–1740 View People Tibet's influential figures including their works and mentions across translated texts. Search Person 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

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 Terms of Use Privacy Policy Donate SUBSCRIBE Publications Watch People Listen

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 Terms of Use Privacy Policy Donate SUBSCRIBE Publications Watch People Listen

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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