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Geluk Founder Tsongkhapa Lobzang Dragpa 1357–1419 BDRC P64 TREASURY OF LIVES LOTSAWA HOUSE HAR Tsongkhapa Lobzang Dragpa was the founder of Gelugpa order, the most dominant religious sect in the history of Tibet. At the age of sixteen, he traveled from Tsongkha in Amdo to Utsang, central Tibet, a place where he came to influence greatly. He was a prominent teacher, philosopher, and yogi during a time when Buddhist intellectualism developed considerably. He emphasized the monastic code, reinterpreted Madhyamaka philosophy, inaugurated the Great Prayer Festival (Mönlam Chemo), founded Ganden Monastery, and composed his most famous work, The Great Treatise on the Stages of the Path to Enlightenment (Lamrim Chenmo ). His intellectual legacy changed the course of Tibetan history and is still very much alive. Praises In Praise of the Goddess Sarasvatī Tsongkhapa Lobzang Dragpa Tsongkhapa's celebrated ode to Sarasvatī resonates beyond monastery walls into Tibet's artistic and literary spheres, becoming a cultural touchstone of devotional poetry. Read Translated Works Mentioned In Menu Close Home Publications Read Listen Watch People Information About Meet the Team Services Translators Donate Research Tool Privacy Policy & Terms of Use SUBSCRIBE Publications Watch People Listen

Jamgön Kongtrul celebrates Jamyang Khyentse Wangpo's mastery of diverse Tibetan spiritual traditions in this reverent biographical account. Abstract Jamgön Kongtrul Lodrö Taye praises Jamyang Khyentse Wangpo’s profound accomplishment in many of Tibet’s spiritual traditions. This work is an inspiring telling of the teacher’s life. BDRC LINK W3PD1002 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 08:29 TRADITION Karma Kagyu INCARNATION LINE Dzogchen Kongtrul Jamgön Kongtrul Dzigar Kongtrul Zhechen Kongtrul Kalu Rinpoche HISTORICAL PERIOD 19th Century TEACHERS Khenchen Tubten Gyaltsen The Ninth Drukchen, Mingyur Wangyal The First Datrul, Ngedön Tenpa Rabgye The Eighth Pawo, Tsuglak Chökyi Gyalpo Sönam Lodrö The Fourth Dzogchen Drubwang, Mingyur Namkhe Dorje Karma Tegchok Tenpel Drubgyu Tenzin Trinle The Sixth Traleb, Yeshe Nyima Pema Tenpel Jamyang Khyentse Wangpo Gyurme Tutob Namgyal The Ninth Situ, Pema Nyinje Wangpo The Fourteenth Karmapa, Tegchok Dorje Chogyur Lingpa Karma Zhenpen Özer Karma Norbu Karma Ösal Gyurme Gyurme Tenzin Pelgye Rigzin Gyatso The First Gyatrul, Dongak Tendzin The Twelfth Lab Kyabgön, Wangchen Gyerab Dorje The First Tsangchen Dorje Lopön, Ngawang Chöpel Gyatso The Second Penor, Rigzin Palchen Dupa TRANSLATOR Tib Shelf INSTITUTIONS Kaḥtok Mindröling Dzogchen Monastery Zhechen Palyul Monastery Sekhar Gutok Dratang Densatil Tsal Gungtang Tsurpu Monastery Takten Puntsok Ling Samye Zurmang Dutsitil Dzongsar Longtang Drölma Lhakhang Dzamtang Tsechu Monastery Chöje Monastery Tsangwa Monastery Karma Monastery Pewar Reting Monastery Nenang Derge Parkhang Śrī Siṃha College Chagpori Palpung Tsetang Mawochok Alo Paljor Gang Yangpachen Trandruk Zurmang Namgyaltse Khoting Lhakhang Drak Yerpa Drak Yongdzong Lhasa Tsuklakhang Potala Samye Chimpu Tashi Dokha Tsādra Rinchen Drak Dzongshö Zangri Khangmar Maṇḍala Monastery Yarlung Sheldrak Tarde Monastery Ringul Monastery Changlung Monastery Dzö Monastery Tsogyal Latso Dzongo Monastery Kyodrak Monastery Lhadrang Monastery Namgyal Ling Pangpuk Yamalung Yilhung Lhatso Yumbu Lagang Sinpo Ri Lhakhang Hepo Ri Tashi Podrang Pemaling Lake Götang Bumpa Dagam Wangpuk STUDENTS The Fourth Shechen Gyaltsab, Pema Namgyal The Fourth Rotachetsang, Lobzang Chöjor Lhundrub The Third Dodrubchen, Jigme Tenpe Nyima Mipam Gyatso Loter Wangpo Ngawang Damchö Gyatso The Fifteenth Karmapa, Khakhyab Dorje Shākya Shrī The Fifth Dzogchen Drubwang, Tubten Chökyi Dorje The Third Kaḥtok Situ, Chökyi Gyatso Gatön Ngawang Legpa Sönam Chödrub The Second Dzaḥka Chogtrul,Kunzang Namgyal Tubten Gyaltsen Özer Jamyang Sherab Chökyi Nangwa The First Gyatrul, Dongak Tenzin Rigzin Gargyi Wangchuk Norbu Tenzin Orgyen Tenzin Karma Ngedön Nyingpo Kunga Ngedön Zhabpa The Eighth Dzamtang Chöje Kutreng, Mipam Chökyi Jampa The First Tsangchen Dorje Lopön, Ngawang Chöpel Gyatso Dzongwo Kyabgön The Tenth Zurmang Trungpa, Karma Chökyi Nyinje Tubten Legshe Zangpo Tashi Chöpel Tubten Nyendrak The Fifth Shechen Rabjam, Pema Tegchok Tenpe Gyaltsen Tenzin Drakpa The First Adzom Drukpa, Drodul Pawo Dorje The Third Gurong, Orgyan Jigdral Chöying Dorje Ayu Khandro Dorje Paldron The Second Penor, Rigzin Palchen Dupa Khenchen Tashi Özer Palden Chimé Tagpe Dorje Chogyur Lingpa The Sixty-Fifth Ngor Khenchen, Dampa Rinpoche Ngawang Lodrö Zhenpen Nyingpo Könchok Paldrön Ngawang Jampel Rinchen AUTHOR Jamgön Kongtrul Lodrö Taye Abbreviated Biography of Jamyang Khyentse Wangpo Namo guru! Your supreme name, difficult to utter, Is Jamyang Khyentse Wangpo! In all the worlds, including the gods’, Your fame shines brilliantly, And those with bejeweled crowns Bow down to your lotus feet. You are the sovereign of the complete teachings Because you are the sole refuge of all beings. You benefit all whom you encounter With the enlightened activities you possess, And your qualities make possible the impossible— How marvelous! Appearing with your charisma and reputation Generates amazement in the minds of the innocent. But these are not the qualities of an excellent being’s perfect liberation. The four elements are immensely powerful; take earth for example. Yet, they do not compare to all-encompassing space. It is the same when comparing the liberated lives of the doctrine holders in the Land of Snows With your extraordinary, marvelous, and outstanding life of liberation. How long would it take those with a hair tip of your understanding To plumb the depths of your [399] ocean of experience? You were not swayed by the power Of solicitation, intelligence, wealth, and the like. Through your inherent and cultivated qualities, You became the chief of all traditions of the victors in the land of Tibet; Solely in this way and in this world, You possessed the liberated lifestyle of a second Lord of Sages. The ten great pillars [ 1 ] that support the exegetical tradition, The eight great chariots [ 2 ] of the practice lineage, The maturing empowerments and the essential liberating instructions Of these traditions that are in the Land of Snows— You brought them to their perfection Through listening, contemplating, and meditating From non-birth, you displayed the manner of birth. From non-transference, you displayed the manner of transference. Similarly, although you reached the conclusion of all things to renounce and realize, You displayed training in skillful means as a disciple. The tantras, divisions of meditational practice, oral tradition, and treasure tradition All belong to the three yogas of the Early [400] Translations. You accepted these traditions as your own inheritance And established vast flowing networks of maturation and liberation. By the karmic propensities of your enlightened resolve, The timeliness of your disciples, And your unraveling of the vajra seals according to the ḍākinīs’ prophecy, Precious earth treasures, mind treasures, Pure visions that shine in the mind, the aural lineage, Recollected teachings of previous lives, Rediscovered teachings of previous masters, And previously known precious treasuries of the profound teachings, You opened these anew for fortunate ones And became the wheel-wielding monarch of all knowledge holders Of the Ancient School, the great secret root teachings. Muchen Cakrasaṃvara and Gyaltsab Sempa Chenpo [ 3 ] Were in actuality Khenchen Dorje Chang. [ 4 ] Tartse’s [ 5 ] relatives conferred empowerment to you, The great regent of the three secrets of body, speech, and mind. The scriptures of the primary forefathers And the auxiliary textual systems of Ngorchen, Gangkarwa, and Tsarchen and his heir [ 6 ] — You mastered all their instructions. The deities and lamas cared for you, And you established all disciples in the realm of Khecara. You left an immense legacy for the teachings And were an unrivaled lama of the Sakya tradition, The singular ornament of the teachings. Dagpo, Chenga, Karmapa, Drigung, Tak, Drukpa, and so forth [ 7 ] — You took [401] the essential nectar of their instructional advice, Obtained the actual lineage of blessings, And attained the empowerment of indestructible primordial wisdom. You established revulsion, the foot of meditation, Developed devotion, the head of meditation, And donned conscientiousness and compassionate activities, The armor of a sentinel of mindfulness. Obtaining the sign of heat of the four practices of the path of skillful means, You beheld the abiding nature of the vajra body, And realized the great mahāmudrā of the path of liberation. Thus, phenomenal existence arose nakedly as the dharmakāya. The border between your meditative equipoise and post-meditation was destroyed As your mind and appearance merged as one. Free from any sense of difference between distraction and attentiveness, You perfected the dynamic energy of the yoga of one taste In which acceptance and rejection of the two truths do not exist, Resulting in your becoming the king of all realized practitioners Of the Kagyu tradition, the essence of the teachings. Yoga Tantra teachings, such as Splendor , Peak , and Space , [ 8 ] Are as rare as gold these days. Having received them all, you took up their practice. Through the Anuttara generally—and particularly, The maturation and liberation of Hevajra , Cakrasaṃvara , and Guhyasamāja And the commentaries of those tantras—you enacted the two benefits. Followers of Butön and Dölpopa, [ 9 ] To all their scriptures, you extended your reverence. By stringing along the thinned Golden cord of the excellent tradition, You scaled to the peak of all lineage holders Of the clarifier of the teachings, Jo Zhal. Through exposition, debate, and composition, You polished the rich textual traditions of the scholars of the noble land and Tibet— The two great charioteers [ 10 ] and their successors, Including the general texts, advice, and pith instructions Of the Teacher [402] found in the instructions Of the seven deities and scriptures, [ 11 ] And, in particular, the Kadampa of the new traditions, The view of the noble tradition of the Madhyamaka, The Prajñāpāramitā of the Mahāyāna, The subtle Vinaya conduct of the Hīnayāna, And the mother of all teachings, the Abhidharmakośa . By liberating a cache of fearless confidence, You are a majestic, mountain-like geshe Of the Gandenpa, the lord of the teachings. [ 12 ] The spiritual and temporal affairs of the Shen tradition, [ 13 ] You perceived their preservation as a cause For expanding the benefit and well-being of the teachings and beings. The holders of the Yungdrung Bön tradition, You highly praised and uplifted them, And so glorified those who preserved the teachings. Furthermore, since benefitting and providing comfort To even a single sentient being Is said to be the activities of a buddha, You never belittled them With the arrogance of erudition or accomplishment. Like a mother, you were close to all the philosophical traditions; Like a father, you praised all who possessed qualities; You saw the meek as your own children. Thus, I have told the story of your realization in brief, So that the shortsighted can differentiate your unique and marvelous qualities From those of other individuals. By this excellent deed, may all beings [403] follow your life of liberation— The life of an omniscient lama and lord— Fulfill all your wishes, and spread enlightened activities in every direction. COLOPHON Not only did the precious and omniscient lama personally promise to be a holder of the Buddhist traditions, he was also commonly perceived as an eminent preserver of his own teachings. He perceived me, a lowly clod of dirt with the name of Guṇa, [ 14 ] as gold; I was thereby fortunate enough to receive the bestowal of the extraordinary nectar that is the story of how his experiential realization came to be. On account of this experience, I faithfully and respectfully attempted to articulate a small portion. May it be the cause for attaining in every life to come this excellent lama’s three secrets and enlightened activities, in the very same way. May virtue increase! NOTES The Abbreviated Biography of the Omniscient Lama and Great Vajra Holder Jamyang Khyentse Wangpo honors the nineteenth-century master with a spiritual and historical list of his deeds and associations. This biography was composed by a close spiritual friend to Khyentse Wangpo, the renowned Jamgön Kongtrul Lodrö Taye (1813–1899), who composed it under the pen name “Guṇa.” The biography, located in volume 1 of Khyentse Wangpo’s Kabab Dun, begins with a note from the author that, for him, even just saying Jamyang Khyentse’s name is difficult—such is Jamgön Kongtrul’s respectful posture toward his teacher and friend, Jamyang Khyentse Wangpo. The initial section of the text is presented mainly in a temporal light, attributing mundane qualities to Jamyang Khyentse Wangpo, such as charisma and reputation, that any influential spiritual leader can possess. However, those aspects are not what makes an individual’s life a liberating one, as the biography proclaims. The biography continues with Khyentse Wangpo’s all-inclusive acceptance, integration, and support of the diverse traditions of the noble lands of India and Tibet: from Nyingma to Bön, Abhidharma to Prajñāpāramitā, Geluk to Jonang, and Mahāmudrā to Dzogchen, the biography succinctly contains it all. [1] These are ten individuals who supported the exegetical lineages, which are emphasized in the monastic colleges (bshad drwa): (1) Tönmi Sambhoṭa (thon mi sam+b+hoTa, b. 619?, BDRC P5788 ), (2) Vairocana (bai ro tsa na, eighth century, BDRC P5013 ), (3) Kawa Paltsek (ska ba dpal brtsegs, eighth century, BDRC P8182 ), (4) Chokro Lu’i Gyaltsen (cog ro klu’i rgyal mtshan, ninth century, BDRC P8183 ), (5) Shang Nanam Yeshe De (zhang sna nam ye shes sde, mid eighth–early ninth century, BDRC P8205 ), (6) Rinchen Zangpo (rin chen bzang po, 958–1055, BDRC P753 ), (7) Dromtön (or Dromtönpa) Gyalwe Jungne (’bron ston rgyal ba’i byung gnas, 1004–1064, BDRC P2557 ), (8) Ngok Lotsāwa Loden Sherab (rnog lo tsA ba blo ldan shes rab, 1059– 1109, BDRC P2551 ), (9) Sakya Paṇḍita (sa skya paN+Dita kun dga’ rgyal mtshan, 1182–1251, BDRC P1056 ), (10) Gö Khugpa Lhetse (’gos khug pa lhas btsas, eleventh century, BDRC P3458 ). [2] These are: (1) the ancient translation tradition, or Nyingma (snga ’gyur rnying ma), (2) the tradition of precepts and instructions, or Kadam (bka’ gdams), (3) the tradition of the path and result, or Lamdre (lam ’bras), (4) the tradition of the transmitted precepts of Marpa, or Marpa Kagyu (mar pa bka’ brgyud), (5) the tradition of the transmitted precepts of the Shang Valley, or Shang Kagyu (shangs pa bka’ brgyud), (6) the traditions of pacification and severance, or Zhijé Chö (zhi byed gcod), (7) the tradition of vajra yoga, or Dorje Naljor (rdo rje’i rnal ’byor), and (8) the three adamantine states, or Dorje Sum Gyi Nyendrub (rdo rje gsum gyi bsnyen sgrub). [3] This refers to Muchen Sempa Chenpo Könchok Gyaltsen (mus chen sems dpa’ chen po dkon mchog rgyal mtshan, 1388–1469, BDRC P1034 ). [4] Jampa Kunga Tenzin (byams pa kun dga’ bstan ’dzin, 1776–1862, BDRC P3513 ). [5] The Forty-Fourth Ngor Khenchen, Jampa Namkha Chimé (ngor mkhan chen 44 byams pa nam mkha’ ’chi med, 1765–1820, BDRC P2526 ). [6] There are three main sub-schools that stem from the Sakya tradition. The Ngor (ngor) tradition is held at Ngor Ewaṃ Chöden Monastery (ngor e waM chos ldan dgon, BDRC G211 ), founded in 1429 by Ngorchen Kunga Zangpo (ngor chen kung dga’ bzang po, 1382–1456, BDRC P1132 ). The Dzong (dzong) tradition is held at Gongkar Chöde Monastery (gong dkar chos sde, BDRC G3509 ), founded in 1447 by Kunga Namgyal (kun dga’ rnam rgyal, 1432–1496, BDRC P3183 ). The Tsar (tshar) tradition is held at Dar Drongmoche Monastery (’dar grong mo che, BDRC G1KR1565 ), 7 founded circa 1550 by Losal Gyatso (blo gsal rgya mtsho, b. 1502–1566/1567, BDRC P786 ). [7] “Dagpo” refers to Dagpo Lhajé Sönam Rinchen (dwags po lha rje bsod nams rin chen, 1079–1153, BDRC P1844 ), better known as Gampopa; “Chenga” refers to Chenga Dragpa Jungne (spyan sna grags pa ’byung gnas, 1175–1255, BDRC P132 ); and “Karmapa” refers to the Fourteenth Karmapa, Tegchok Dorje (karma pa 14 theg mchog rdo rje, 1798?–1868?, BDRC P562 ). [8] Splendor is dpal mchog dang po zhes bya ba theg pa chen po’i rtog pa’i rgyal po (Śrīparamādyanāmamahāyānakalparāja); Peak is rgyud rdo rje tse mo (Vajraśekharatantra); and Space refers to the Vajradhātu maṇḍala taught in the first chapter of the Sarvatathāgatatattvasaṃgraha. [9] Butön Rinchen Drub (bus ton rin chen grub, 1290–1364, BDRC P155 ) and Dölpopa Sherab Gyaltsen (dol po pa shes rab rgyal mtshan, 1292–1361, BDRC P139 ). [10] Nāgārjuna (klu sgrub, second century, BDRC P4954 ) and Asaṅga (thogs med, c. 320 – c. 390, BDRC P6117 ) are known as “the two creators of the traditions of the two chariots” (shing rta’i srol ’byad gnyis). These two traditions are “the system of vast conduct” (rgya chen spyod pa’i srol) and “the system of profound view” (zab mol ta ba’i srol), attributed to Asaṅga and Nāgārjuna, respectively. [11] The deities and scriptures of the Kadampa school consist of four principal deities and the Tripiṭaka (Three Baskets). The four deities are (1) Śākyamuni Buddha (thub pa), (2) Avalokiteśvara (spyan ras gzigs), (3) Acalā (mi g.yo ba), and (4) Tārā (sgrol ma). The Tripiṭaka (“Three Baskets”) is composed of (1) the Basket of Discipline (’dul ba’i sde snod, vinayapiṭika), (2) the Basket of Discourses (mdo sde’i sde snod, sūtrapiṭika), and (3) the Basket of Abhidharma (chos mngon pa’i sde snod, abhidharmapiṭaka). [12] Geshe is commonly translated as a spiritual friend or mentor (dge ba’i bshes gnyen, kalyāṇamitra), and within the main Mahāyāna tradition, a spiritual friend is understood to be a necessity for spiritual progress toward enlightenment. In this case, however, geshe, which is a contracted form of the Tibetan, is an honorific title for an individual who has completed the monastic curriculum of the Gandenpa tradition, more commonly known as the Gelugpa tradition. [13] rgyal gshen mnyam chags rten ’brel here is the Bönpo version of the more well-known chos srid zung ’brel, or the combination of religion and politics. Thanks to Geshe Tri Yungdrung for this clarification. In both the 2013 and 2014 editions, the orthography of gshen is spelled with a ba prefix. Shen (gshen) is a familial name that marks the connection with the Bön tradition, which this passage concerns. [14] This is a pseudonym of Jamgön Kongtrul Lodrö Taye (’jam mgon kong sprul blo gros mtha’ yas, 1813–1899, BDRC P264 ). Published: March 2022 This work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License . Originally published for Khyentse Vision Project Photo credit: Khyentse Vision Project BIBLIOGRAPHY ’jam dbyangs mkhyen brtse’i dbang po. 2014. kun mkhyen bla ma rdo rje ’chang chen po ’jam dbyangs mkhyen brtse’i dbang po’i rnam thar nyung ngur bsdus pa. In ’jam dbyangs mkhyen brtse’i dbang po’i bka’ ’bu m, vol. 2 (kha), 294.5–299.2. khams sde dge rdzong sar dgon: rdzong sar blo gros phun tshogs. BDRC W3PD1002 ———. 2013. kun mkhyen bla ma rdo rje ’chang chen po ’jam dbyangs mkhyen brtse’i dbang po’i rnam thar nyung ngur bsdus pa bzhugs so . In mkhyen brtse’i bka’ babs , vol. 1, 397.1–403.3. dkar mdzes bod rigs rang skyong khul sde dge rdzong: rdzong sar khams bye’i slob gling. BDRC MW4PD2082 NOTES Abbreviated Biography of Jamyang Khyentse Wangpo VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! Name * Email* Submit Tib Shelf is a not-for-profit organisation dedicated to translating, presenting and preserving primary source Tibetan texts across a vast array of genres and time periods. We make these literary treasures accessible to readers worldwide, offering a unique window into Tibet's rich history, culture and traditions. Tib Shelf has been accredited by the British Library with the International Standard Serial Number (ISSN): 2754–1495 CONTACT US | SHELVES@TIBSHELF.ORG © 2024 Tib Shelf. All rights reserved.

A prayer aspiring to rebirth in Pemokö, a sacred hidden land where dharmic conditions flourish and worldly obstacles dissolve - composed by Lelung Zhepe Dorje. Abstract A prayer to take rebirth in the hidden sanctuary of Pemakö, where obstacles such as sickness and conflict are scarce or nonexistent and favourable conditions may aid progress on the Dharma path. BDRC LINK W1CZ2744 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 04:32 TRADITION Geluk | Nyingma INCARNATION LINE Lelung Jedrung HISTORICAL PERIOD 18th Century TEACHERS The Sixth Dalai Lama, Tsangyang Gyatso The Fifth Panchen Lama, Lobsang Yeshé Damchö Sangpo Mingyur Paldrön Chöje Lingpa Dönyö Khedrup The First Purchok, Ngawang Jampa Ngawang Chödrak Yeshé Gyatso Damchö Gyatso Losal Gyatso Lhündrup Gyatso Dungkar Tsangyang Drukdrak The Second Dzogchen Drubwang, Gyurme Tekchok Tendzin TRANSLATOR Tib Shelf INSTITUTIONS Lelung Monastery Mindroling Ngari Dratsang Chokhor Gyal Trandruk Potala Tsari STUDENTS Kunga Mingyur Dorj e Dorje Yom e Kunga Paldzom Lobsang Lhachok Dönyö Khedrub Polhané Sönam Tobgyé Ngawang Jampa Mingyur Paldrön The Fifth Dorje Drak Rigdzin, Kalzang Pema Wangchuk Lhasang Khan AUTHOR Lelung Zhepe Dorje An Aspiration to Travel to the Hidden Land of Pemokö རྩ་གསུམ་ཀུན་འདུས་པདྨ་ཐོད་འཕྲེང་རྩལ། tsa sum kündü pema tö treng tsal Embodiment of the Three Roots, Pema Tötrengtsal, དཔའ་བོ་མཁའ་འགྲོའི་ཚོགས་དང་བཅས་པ་རྣམས། pawo khandrö tsok dang chepa nam Together with the gatherings of heroes and ḍākinīs , བདག་གི་སྨོན་པ་འགྲུབ་པའི་དཔང་པོ་རུ། dak gi mönpa drubpé pangpo ru Come here unimpededly and remain ཐོགས་མེད་གཤེགས་ལ་འདིར་བཞུགས་དགོངས་སུ་གསོལ། tokmé shek la dir shuk gong su sol Witnessing me as I make this aspiration, I pray. བདག་གཞན་སྐྱེ་འཕགས་ཀུན་ཀྱི་དུས་གསུམ་དུ། dakshen kyé pak kün kyi dü sum du Through whatever collections of virtue that accumulated throughout the three times by myself བསགས་པའི་དགེ་ཚོགས་ཇི་སྙེད་བགྱིས་པ་དང་། sakpé gé tsok jinyé gyipa dang And others, all ordinary beings and noble ones, རིག་འཛིན་མཁའ་འགྲོའི་ཐུགས་བསྐྱེད་བདེན་སྟོབས་ཀྱིས། rigdzin khandrö tukkyé den tob kyi And the power of the truth of the bodhicitta resolve of the vidyādharas and ḍākinīs , སྨོན་པའི་དོན་འདི་ཐོགས་མེད་མྱུར་འགྲུབ་ཤོག mönpé dön di tokmé nyur drub shok May the aim of this aspiration be quickly accomplished without impediment! གངས་ཅན་སྐྱེ་དགུའི་བསོད་ནམས་ཞིང་མཆོག་ཏུ། gangchen kyegü sönam shing chok tu In this supreme meritorious realm of the people of the snow mountains, པདྨས་བྱིན་བརླབ་སྦས་གནས་ཀུན་ཀྱི་མཆོག pemé jin lab bé né kün kyi chok Supreme among all the hidden lands blessed by Padmasambhava is མཁའ་སྤྱོད་གཉིས་པ་པདྨོ་བཀོད་འདི་ཡི། khachö nyipa pemo kö di yi This second Khecara, Pemokö— ངོ་མཚར་སྣང་བ་གཏན་ལ་ཕེབས་པར་ཤོག ngotsar nangwa ten la pebpar shok May we see its wondrous marvel in actuality! འབྱུང་བཞིའི་གཡང་བཅུད་སྣོད་ཀྱི་དགེ་བཅུ་རྒྱས། jung shi yang chü nö kyi gé chu gyé In the environment of the essential wealth of the four elements, the ten virtues increase, and ལོ་ལེགས་སྐྱ་རྒྱལ་འདོད་དགུ་ངང་གིས་འདུ། lo lek kya gyal dögu ngang gi du The grain of a good harvest and everything one could desire naturally come together ནད་ཡམས་འཁྲུགས་རྩོད་དུས་ཀྱི་ཆད་པ་ཀུན། né yam truktsö dü kyi chepa kün Even the names of the calamities of contagious disease, strife, and war are not heard— མིང་ཡང་མི་གྲགས་རྟག་ཏུ་ཤིས་པར་ཤོག ming yang mi drak taktu shipar shok May there be this constant auspiciousness! ཀླ་ཀློ་མི་རྒོད་གཅན་གཟན་འབུ་སྦྲང་སོགས། lalo migö chenzen bu drang sok Barbarians, savages, carnivorous wild beasts and insects and the like, མཆུ་སྡེར་མཆེ་བ་ཅན་ཀྱི་གདུག་རྩུབ་དང་། chu der chewachen kyi duktsub dang With their menacing claws, fangs, and beaks, as well as གནས་སྲུང་སྡེ་བརྒྱད་མཁའ་འགྲོའི་ཆོ་འཕྲུལ་སོགས། né sung dé gyé khandrö chotrul sok The sorcerous tricks of the local guardians, the eight classes of spirits, and the ḍākinīs — གཟུགས་མེད་འཚུབ་མའི་བར་ཆད་ཞི་བར་ཤོག zukmé tsub mé barché shiwar shok May all unseen disruptive obstacles be pacified! སྐྲངས་འབུར་ཤུ་ཐོར་ཚད་ནད་རྐང་འབམ་དང་། trang bur shu tor tsé né kang bam dang May swollen protrusions, abscesses, inflammatory diseases, elephantiasis, དམུ་ཆུ་གྲང་བ་ཆུ་སེར་ལ་སོགས་པའི། mu chu drangwa chuser lasokpé Edema, cold natured illnesses, lymphatic disorders, and all such illnesses འབྱུང་བཞིའི་ནད་དང་དུག་རླངས་རྒྱུན་ཆད་ཅིང་། jung shi né dang duk lang gyünché ching Of the four elements and infectious vapours, དོན་གཉེར་ཅན་ཀུན་བགེགས་མེད་བགྲོད་པར་ཤོག dönnyer chen kün gekmé dröpar shok Be eliminated and all who possess ardour travel without obstruction! གངས་ཅན་བོད་ཀྱི་སྐལ་ལྡན་ཀུན་འདུ་ཞིང་། gangchen bö kyi kalden kün du shing May the fortunate ones of snowy Tibet come together བཤད་སྒྲུབ་ཐུབ་བསྟན་སྙིང་པོ་དར་བ་དང་། shedrub tubten nyingpo darwa dang And spread the essential teachings of theory and practice, ཁྱད་པར་རྡོ་རྗེའི་ཐེག་པའི་མྱུར་ལམ་ལས། khyepar dorjé tekpé nyurlam lé Particularly, by the swift path of the Vajrayāna , སྦས་གནས་གྲུབ་ཐོབ་ཕོ་མོས་གང་བར་ཤོག bé né drubtob po mö gangwar shok May the hidden land be filled with male and female accomplished ones. གང་ཞིག་གནས་འདིར་བགྲོད་པ་ཙམ་བགྱིས་མོས། gangshik né dir dröpa tsam gyi mö Whoever merely aspires to reach this place— སྡིག་སྒྲིབ་ཉེས་ལྟུང་དྲི་མའི་ཚོགས་དག་ནས། dikdrib nyetung drimé tsok dak né Their accumulated stains of misdeeds, obscurations, faults, and downfalls will be purified, ཉམས་དང་རྟོགས་པ་ངང་གྱིས་འབར་བ་དང་། nyam dang tokpa ngang gyi barwa dang And by the natural blazing of experience and realisation, རྩ་རླུང་ཐིག་ལེ་སྨིན་ཅིང་གྲོལ་བར་ཤོག tsa lung tiklé min ching drolwar shok May the channels, winds, and essences ripen and be liberated! གནས་འདིའི་སྒོ་འབྱེད་བཞད་པའི་རྡོ་རྗེ་དང་། né di gojé shepé dorjé dang May the intentions of the ones who opened this hidden land, Zhepe Dorje and རྒྱལ་ཡུམ་ལྷ་གཅིག་རྡོ་རྗེ་སྐྱབས་བྱེད་ཀྱི། gyalyum lha chik dorjé kyab jé kyi The mother of the victorious ones Lhachik Dorje Kyabje, [ 1 ] ཐུགས་ཀྱི་བཞེད་པ་ཇི་བཞིན་འགྲུབ་པ་དང་། tuk kyi shepa jishin drubpa dang Be accomplished just as they were made. བསྐལ་པ་རྒྱ་མཚོའི་བར་དུ་ཞབས་བརྟན་ཤོག kalpa gyatsö bardu shabten shok May they both live for an ocean of eons! གསང་མཆོག་མཁའ་འགྲོ་རྒྱ་མཚོས་ལུང་བསྟན་པའི། sang chok khandro gyatsö lungtenpé Those prophesied by the vast multitudes of supremely secret ḍākinīs , སྣ་འདྲེན་དཔའ་བོ་དཔལ་རྒྱལ་རྗེ་འབངས་ཀུན། na dren pawo pal gyal jebang kün The guide, the heroes, the glorious king, the lord and his subjects, གནས་སྐབས་མངོན་མཐོའི་ལེགས་ཚོགས་ཀུན་རྒྱས་ཤིང་། nekab ngön tö lektsok kün gyé shing For the time being, may all excellent things of the higher realms increase for them, and མཐར་ཐུག་པདྨ་འོད་དུ་གྲོལ་བར་ཤོག tartuk pema ö du drolwar shok May they ultimately be liberated in the [Palace of] Lotus Light! མཁའ་འགྲོ་རྒྱ་མཚོས་རྟག་ཏུ་གྲོགས་མཛད་ཅིང་། khandro gyatsö taktu drok dzé ching May the hosts of ḍākinīs always offer companionship, དམ་ཅན་སྲུང་མས་འཕྲིན་ལས་སྒྲུབ་པ་དང་། damchen sungmé trinlé drubpa dang The oath-bound protectors accomplish their enlightened activities, and ཇི་ལྟར་བརྩིས་པའི་ལས་ཀྱི་བྱ་བ་ཀུན། jitar tsipé lé kyi jawa kün Every deed and action, just as they have been divined, བསྟན་འགྲོའི་དོན་ཆེན་ཁོ་ནར་འགྱུར་བར་ཤོག ten drö dön chen khonar gyurwar shok Result only in great benefit for the teachings and beings! གནས་འདིའི་ཕྱོགས་སུ་ངལ་བ་བརྟེན་པ་ཀུན། né di chok su ngalwa tenpa kün May all the weary ones who strive to reach this place རྟག་ཏུ་བླ་མ་མཁའ་འགྲོས་རྗེས་བཟུང་སྟེ། taktu lama khandrö jezung té Always be watched over and accepted by the guru and ḍākinīs , and ཐུགས་རྗེའི་བྱིན་རླབས་སྙིང་ལ་འཇུག་པ་དང་། tukjé jinlab nying la jukpa dang The blessing of compassion enter into their hearts, འདི་ཕྱིའི་དོན་རྣམས་ངང་གིས་འགྲུབ་པར་ཤོག di chi dön nam ngang gi drubpar shok So they naturally accomplish the benefit of this life and the next! སྤྲུལ་པའི་གནས་འདིའི་རྟེན་འབྲེལ་འགྲིག་པའི་མཐུས། trulpé né di tendrel drikpé tü May all the invading enemies of snowy Tibet be averted གངས་ཅན་བོད་ཀྱི་མཐའ་དམག་ཀུན་བཟློག་ཅིང་། gangchen bö kyi tamak kün dok ching By the power of the auspicious interdependence of this emanating place, and སྐྱེ་དགུ་ཐམས་ཅད་བོད་ཞིང་སྐྱིད་པ་དང་། kyegu tamché bö shing kyipa dang May all the beings of the land of Tibet be happy, and ཐུབ་པའི་བསྟན་པ་དར་ཞིང་རྒྱས་པར་ཤོག tubpé tenpa dar shing gyepar shok The doctrine of the Buddha flourish and spread! ངན་སོང་གསུམ་གྱི་སྡུག་བསྔལ་ཀུན་ཆད་ཅིང་། ngensong sum gyi dukngal kün ché ching May all the suffering of the three lower realms cease, and ཁམས་གསུམ་འོག་མིན་ཞིང་དུ་འབྱོངས་པ་དང་། kham sum womin shing du jongpa dang The three realms attain the perfection of Akaniṣṭha ! ཇི་སྲིད་ནམ་མཁའ་ཟད་པར་མ་གྱུར་བར། jisi namkha zepar magyurwar May the ornamented wheels of the three secrets blaze གསང་གསུམ་རྒྱན་གྱི་འཁོར་ལོ་འབར་བར་ཤོག sang sum gyen gyi khorlo barwar shok For as long as space remains! COLOPHON ཅེས་ལའང་དཔའ་བོའི་ཁྱུ་མཆོག་འོར་ཤོད་ཨོ་རང་གི་ཁྱིམ་བདག་ཆེན་པོ་དཔལ་རྒྱལ་གྱིས་སྦས་ཡུལ་ཆེན་པོ་པདྨ་བཀོད་མགྲིན་པ་ལོངས་སྤྱོད་ཀྱི་འཁོར་ལོའི་ཆ་ལས་གནས་ནང་སྡིངས་ཀྱི་སྒྲུབ་སྡེ་པདྨ་འོད་གླིང་གི་འདུས་པ་རྣམས་ལ་རྒྱུན་དུ་བཙུགས་ཆོག་པ་དགོས་ཚུལ་གྱིས་བསྐུལ་མ་མཛད་པ་བཞིན་རིག་པ་འཛིན་པ་བཞད་པའི་རྡོ་རྗེས་བག་ཡོད་ཅེས་པ་ཆུ་མོ་གླང་གི་ལོ་སྤྲེའུ་ཟླ་བའི་དཀར་ཕྱོགས་ཀྱི་གྲལ་ཚེས་དགེ་བར་པདྨ་ཡང་སྡོང་གི་ཁང་བུར་ཤར་མར་སྤེལ་བའི་ཡི་གེ་པ་ནི་རྡོ་རྗེ་གསང་བདག་གོ། Thus, the great householder Palgyal[ 2 ] of the supremely heroic Orshö Orang family requested Zhepe Dorje on behalf of the monks of the Pema Ö Ling retreat center in the sacred place of Nang Ding, which is the aspect of the throat cakra of enjoyment in the great hidden land of Pemakö , for an essential [prayer] that would be suitable for regular use. Accordingly, in the quaint residence of Pema Yangdong Dorje on the virtuous day of the first half of the Monkey month in the Female Water Ox year (1733) called Incautious[ 3 ], the vidyādhara Zhepe Dorje clearly dictated [this prayer] to the scribe Dorje Sangdak. NOTES [1] Lha gcig rdo rje skyabs byed, BDRC P2CN4771 [2] Personal Communication – Franz-Karl Ehrhard (2018). Orshö Orang were landed nobility in eastern Kongpo and important benefactors (sbyin bdag) specifically to Chöje Lingpa (1682–1720). The transliteration for this textual line is: dpa' bo'i khyu mchog 'or shod o rang gi khyim bdag chen po dpal rgyal gyis. [3] The term for the female Water Ox is bag med (pramādin). Although it is a rendering of a negative verb of existence—med pa, it is commonly written with a positive verb of existence—yod pa, lending to a rendering of bag yod. [4] For more information about the life of Lelung Zhepai Dorje see Tom Greensmith” The Fifth Lelung Jedrung, Treasury of Lives . Photo credit: Lelung Dharma Centre Thanks to Adam Pearcey at Lotsawa House for his editing. Published: December 2020 BIBLIOGRAPHY Lelung Jedrung Zhepe Dorje (sle lung rje drung bzhad pa’i rdo rje). 1982. sbas yul pad+mo bkod du bgrod pa’i smon lam . In gsung ’bum/bzhad pa’i rdo rje , vol.7, 515–520. 大谷大学图书馆. 京都市. BDRC W1CZ2744 . An Aspiration to Travel to the Hidden Land of Pemokö VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! Name * Email* Submit Tib Shelf is a not-for-profit organisation dedicated to translating, presenting and preserving primary source Tibetan texts across a vast array of genres and time periods. We make these literary treasures accessible to readers worldwide, offering a unique window into Tibet's rich history, culture and traditions. 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From imperial-era Nyingma roots to its 17th-century Geluk conversion, Drago Monastery continues as a major Buddhist center, now housing 500 monks and preserving Tibetan culture. Abstract Drago Monastery ( brag 'go dgon ) has its historical roots during the Tibetan empire. History says that Drogo Monastery used to be a Nyingma monastery until it was converted to the Geluk tradition in the 17th century. Currently, it has around 400 to 500 monks, including the monks who are studying at Drepung Losaling Monastery in south India. Being the largest monastery in Drago, it plays a pivotal role in preserving Tibetan culture and spreading the Buddhist teachings. TIB SHELF I002 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 18:07 TRADITION Geluk FOUNDED c. 920 REGION Kardze, Kham ASSOCIATED PEOPLE Lhalung Palgyi Dorje Tri Rinpoche Jampa Chödrak Trehor Kyor Pönpo Rinpoche Tsewang Norbu Wencheng Kongjo Not found on BDRC: Dza Chöje Ngawang Puntsok Tseten Norbu Namkha Gyen Kardze Kushab Trungsar Lama Lobsang Puntsok Keutsang Lobsang Tenzin Yargye Keutsang Choktrul Rinpoche, Tubten Palden Gelek Nyamgyal Dragkar Tulku Lobsang Palden Tenzin Nyendrak Jampa Chökyi Tendar Tulku Lobsang Palden Tenpe Gyaltsen Kushab Jampa Rinpoche Hor Lama Lobsang Geshe Gönpo Rinchen Kushap Jampa Rinchen Gehse Sönam Gönpo Geshe Yeshe Norbu Repa Janchup Öser Lobsang Tsultrim Tenpe Gyaltsen Lamdrak Dorjechang Kalsang Namgyal Tongkor Lama Jamyang Gedun Gyatso Amdo Lama Döndrub Miyi Senge Pangnang Kyabgön Shalupa Ala Geshe Yeshe Tsöndru Kharsar Lama Sönam Tashi Tripa Geshe Ador Geshe Yeshe Döndrub Umdze Jamyang Dratsang Umdze Gönpa Kyab TRANSLATOR Tib Shelf INSTITUTION Drago Monastery INCARNATION LINES Ke'utsang Dragkar Kushab Jampa Rinpoche AUTHOR Drago Monastery A Brief History of Drago Monastery The glorious Hor Drago Ganden Rabten Nyamgal Ling Monastery upholds the Great Lord’s (Tsongkhapa) tradition, the refined gold of the Victor’s teachings. [ 1 ] Tibet—a great land of accomplishment completely encompassed by mountains—is the stage of our sole, destined deity, the most exalted Lotus Holder (Avalokiteśvara). It is in this deity’s realm that the flower of the snow-mountain people of Tibet fell. When Gyalse Lhalung Palgyi Dorje was practicing and passing through the Six Ranges of Dokham: Drida Salmogang, Tsawagang, Markhamgang, Poborgang, Mardzagang, and Minyak Rabgang, following his liberation of Langdarma, he constructed the initial Hor Drago Monastery (around 920 CE) .[ 2 ] This occurred in the supreme sacred place of Ramagang, which is endowed with such excellent qualities as the four pillars and the four protectors of the land .[ 3 ] It is located about a mile south of the center of the Drago district, a county called Trehor Dago of Dotö, which belongs to greater Tibet when Tibet is divided into Tibet and greater Tibet. Today we can see the supreme, sacred places of Lhari Chödzong Mukpo and Dori Barsing, where Lhalung Palgyi Dorje conducted accomplishment practices for some time in the many caves where ḍākinīs congregate. [ 4 ] He gathered the accumulations [of merit and wisdom] through making an unthinkable amount of real and mentally emanated offerings to the buddhas and bodhisattvas of the ten directions. As a sign of this accomplishment, there is an imprint of one of his offerings in the stone at the sacred place of Ramagang, which can still be seen today. In 1633, Dza Chöje Ngawang Puntsok, the great heart disciple of the Fifth Supreme Victor, Ngawang Lobsang Gyatso who is the crown jewel of all beings, even the gods, converted Hor Drago Monastery to the Geluk tradition. [ 5 ] He named the monastery The Steadfast and Utter Victorious Religious Institutional Abode: A Wish-Fulfilling Jewel of the Victor’s Teaching and All-Conquering Order of the Powerful Sovereign ( Ganden Rabten Namgyal Ling Chödra Gyalten Yishin Norbu Wangi Gyalpo Chokle Nampar Gyalwe De ). The victorious resounding drum of this monastery’s fame came to fill the earth. [DRAGO MONASTERY'S ARTWORK] At that time, the benevolent lord Tseten Norbu, an emanation of a great bodhisattva king, was the great ruler of the land. [ 6 ] Being a descendent of Hor Godan Khan, Tseten Norbu was a descendent of the heavenly king, lord Genghis Khan. The benevolent lord Tseten Norbu sent applications to the kings of Tibet and China (Manchu), intending to construct Drago Monastery’s principal sacred object—a Jowo Rinpoche statue of white silver and riches as a representation of the Teacher (Buddha Śākyamuni). Having invited craftsmen from Nepal and other areas, the beautifully crafted and high-quality statue was constructed for devotees to collect their merit. The Nanghola Temple, which is also named “Marvelous Temple,” was built to house this precious statue .[ 7 ] Above its door, the temple’s name was written in three scripts: Tibetan (Tsedé Ling), Mongolian (Nanghola), and Chinese. Namkha Gyen, an unrivaled and divinely emanated artisan, was born in the village of Tropa, Drago. [ 8 ] When he was a young boy, he went to herd cattle but ended up falling asleep. In his dream he had a vision of the master Lake-Born Vajra (Padmasambhava), who said to him, “From now on you must paint deities, as it’ll accomplish vast benefit for beings.” [ 9 ] The master then handed Namkha Gyen the artistic tools that he would need. Upon awakening from his nap, Namkha Gyen recalled many imprinted memories from his previous lives, then noticed four brushes and a complete set of tools right in front of him, which he clutched immediately. Never needing to learn how to paint, he became widely known as a divinely emanated artisan, as his innate talent naturally produced divine works of art. There are many of his sacred paintings at the monastery that are endowed with refined artisanship and shimmer with blessings. Painted scrolls and frescos of the six ornaments, two supreme ones, and Sukhāvatī are some of these precious sacred works. [ 10 ] It is said that a master woodcarver capable of engraving a lion and snow mountain facing each other on a single grain of barley was born in a village called Dragyab in Drago. [ 11 ] He carved many scriptural woodblocks and statues of buddhas and bodhisattvas, including the four Kadam deities, a liberating diagram, the Kuntik maṇḍala, and woodblocks of the Great Compassionate One (Avalokiteśvara). [ 12 ] (Historical documents also record that he carved the monastery’s name above the door in Mongolian, but this has yet to be found.) ESTABLISHING DRAGO MONASTERY'S PHILOSOPHICAL COLLEGE In Kardze Kushab Trungsar Lama Lobsang Puntsok’s dream, a samaya-breaking elemental spirit was on the verge of wreaking havoc by loosening an arrow at Drago Monastery. [ 13 ] The lama thought establishing a philosophical college would be beneficial in preventing this catastrophe. When Drago’s political rulers came before him, he described his dreams in minute detail. [Upon learning about the vision], the people of Drago requested him to come and establish the philosophical college. But Lama Lobsang Puntsok replied, “In the past, the Great Fifth [Dalai Lama] ordered Amdo Jamyang Shepa to establish philosophy colleges at thirteen monasteries in Hor. So, you should invite him.” [ 14 ] At first, a messenger was dispatched to Ladrang Tashikhyil to invite Amdo Jamyang Shepa, and slowly about a hundred laypeople and monastics of Drago made the trip. [ 15 ] Jamyang Shepa embarked on his journey to Drago after receiving the initial messenger. But, since it was not the right time for him to come, a fiercely powerful and massive river unlike anything seen before surged and flooded the road. They waited there for a while, but Jamyang Shepa came to realize that the timing was not quite right. So, before making his homeward journey, he sent a skilled swimmer with a letter that read, “Although this is not the right time for me to come to Drago, at some point, there will be a person named Jamyang who will establish a philosophical college at Drago Monastery.” [Many decades later,] Jamyang Shepa’s reincarnation Jamyang Surpa who lived at Sera Keutsang Hermitage eventually came to Kham and established Drago Monastery’s philosophical college for sūtra studies in the “All-Mighty,” Fire, Female-Ox year (1817) of the fourteenth sexagenary. [ 16 ] AN ACCOUNT OF DRAGO MONASTERY'S SUBLIME LAMAS Jetsun Lama Dampa Keutsang Lobsang Tenzin Yargye On the fifteenth day of the third month of the Wood, Sheep year in the village of Kharshul, Karze, the glorious and kind Lobsang Tenzin Yargye was born to Tsetan (father) and Atso (mother) .[ 17 ] He was ordained at the age of seven by the glorious and excellent Trungsar Dorjechang Losang Puntsok Tutob Gyatso. [ 18 ] Kushap Lodrö Puntsok came to recognize him as the reincarnation of Keutsang Lama Pönlop Jampa Mönlam. [ 19 ] When he went to Lhasa at the age of twelve, he studied the sūtra and tantra teachings as he relied upon many spiritual masters—namely, the omniscient protector, [the Eleventh Dalai Lama] Khedrup Gyatso. [ 20 ] He would later return to Kham and take responsibility for Drago Monastery’s teachings of scripture and realization all the while compassionately caring for his disciples. Lobsang Tenzin Yargye authored numerous texts, including The Essence of Tantra and Sūtra: Notes Taken During the Bestowal of The Fifty Verses on the Lama and Eight Serious Downfalls and Fourteen Root Downfalls ; The Harbor from which Bodhisattva Captains Board on the Ship That Traverses the Ocean of the Two Accumulations: How to Practice the Stages of the Path to Enlightenment conjointly with Mahāyāna Mind Training ; Stream of Faith: A Melodious Praise to Remember the Guru’s Kindness ; The Guide who Presents the Excellent Path of Great Bliss: Pith Instruction for the Yoga of Harnessing Amitābha combined with the Practice of Transference . In the perception of his disciples, he concluded his life by dissolving his rūpakāya while abiding in meditative equipoise within the dharmadhātu, the nature of bliss and emptiness. This sublime being’s reincarnation took birth twice in the village of Gangshab, but both ended up passing away shortly after. [ 21 ] Keutsang Choktrul Rinpoche, Tubten Palden Gelek Nyamgyal In the Water, Male-Tiger year of the fifteenth sexagenary cycle, Tubten Palden Gelek Nyamgyal was born in Shaposhi in eastern Minyak to Apo (father) and Tsering Drölma (mother). [ 22 ] Sigyab the great vajra-holder prophesied and recognized him as the reincarnation of the supreme Keutsang. [ 23 ] When he turned four on the sixteenth day of the eleventh month in the Wood, Snake year, Drago Monastery invited him to Sengdeng Hermitage Dechen Samten Ling and offered him the room called “Tashi Nyi'ö Khyilwa.” [ 24 ] At the age of eight, he was enthroned as Drago Monastery’s throne holder. He eventually traveled to Lhasa and studied all the teachings of sūtra and tantra. Being endowed with unimaginable qualities of erudition and discipline, he became as famed as the sun throughout China and Tibet. Dragkar Tulku Lobsang Palden Tenzin Nyendrak Lobsang Palden Tendzin Nyendrak was born in the fifteenth sexagenary cycle. [ 25 ] He became a great scholar who hoisted the precious victory banner of theory and practice into the sky. He accomplished this by bestowing the teachings of the fourth guide of this fortunate age (Buddha Śākyamuni) and the great Jamgön Lama Tsongkhapa’s teachings of scripture and realization. There are twelve volumes of his works that cover sūtra, tantra, and the general sciences. His main residence was Gethar, situated in Drago. [ 26 ] Tri Rinpoche Jampa Chödrak Tri Rinpoche Jampa Chödrak was born in the village of Walung. [ 27 ] He enrolled in Drago Monastery’s religious studies institution at an early age and studied Prajñāpāramitā and valid cognition, among other topics. He traveled to central Tibet at the age of fifteen and enrolled at Drepung Monastery, where he thoroughly studied the five major subjects .[ 28 ] There he earned a Geshe Lharam degree and became well known since he was the top of his class. [ 29 ] He went on to enroll in the glorious Gyumé Monastery and became an erudite authority in the study of secret mantra. [ 30 ] He later became the abbot of Gyumé and subsequently Jangtse Monastery’s throne holder. [ 31 ] In 1920, he became Ganden Monastery’s golden-throne holder and continued to conduct marvelous and unfailing spiritual activities of the three spheres. [ 32 ] After completing his role as the Ganden throne holder, he traveled to Nepal and renovated the Svayaṃbhūnāth Stūpa and consecrated it while he presented an immense number of offerings. This, in turn, made him extremely popular. [ 33 ] In the end, he passed into the dharmadhātu. His reincarnation, Jampa Chökyi Tendar, was born in Lhasa. [ 34 ] He enrolled in a monastery at a young age and learned the Tibetan scripts and studied Buddhist scripture. He later came to Drago Monastery and was the monastery’s throne holder. He accomplished magnificent benefit for sentient beings and the teaching by heading prayer festivals. Tulku Lobsang Palden Tenpe Gyaltsen Lobsang Palden Tenpe Gyaltsen, the reincarnation of Khenpo Lobsang Wangchuk, was born in the nomadic area of Norpa, Drago. [ 35 ] He traveled to Lhasa and enrolled in a monastery at the age of twenty, where he thoroughly and broadly studied the teachings of sūtra and tantra. Returning home, he greatly benefitted his disciples and the restoration of the teachings until he passed away at the age of sixty-one. Trehor Kyor Pönpo Rinpoche Tsewang Norbu Trehor Kyor Pönpo Rinpoche Tsewang Norbu, the renunciant lord of siddhas, was born in the village of Tropa, adjacent to the central district of Drago. [ 36 ] Ever since he was young, he was free from the behaviors of ordinary people, possessed a strong faith in the Three Jewels, and developed renunciation, bodhicitta, and a pristine view in his heart. He enrolled in Drago Monastery, where he studied reading while he was receiving teachings. Following his time at Drago Monastery, he went to Lhasa and enrolled at Drepung Monastery, where he thoroughly studied the main scriptures. There he earned a Geshe Lharam degree and became well known since he was the top of his class. Eventually he entered the glorious Gyumé Monastery and studied the great secret-mantra tradition. In the end, he renounced all worldly matters and entrusted his three doors of body, speech, and mind to a life of isolation, while he practiced all that he had learned. Consequently, he developed clear realization, leading people to revere him as the crown jewel of all scholars and siddhas and giving him the moniker of the “Second Lord Milarepa.” Kushab Jampa Rinpoche Kushab Jampa Rinpoche’s first reincarnation was Lama Lobsang of Hor .[ 37 ] He was the master of the twenty-five lamas of the local ruler. His residence was at Sangra Hermitage, where he practiced meditation, eventually passing away. [ 38 ] The second reincarnation, Geshe Gönpo Rinchen, was born in the nomadic area of Norwa, Drago .[ 39 ] He went to Lhasa in central Tibet, where he enrolled in a monastery and received a Geshe degree. After returning to his homeland, he gave numerous teachings, empowerments, and transmissions. In the end, he upheld the lifestyle of a renunciant yogin, practicing the essence of the scriptures. This resulted in the state of his accomplishment reaching a high level. The third reincarnation, Kushap Jampa Rinchen, was born in Tau, and Purchok Jampa Rinpoche recognized him as the reincarnation of the previous Jampa Rinpoche .[ 40 ] He was accepted by Kushab Khentrul and went to Lhasa at the age of fifteen to join Drepung Monastery. He took the title of “Tulku of the Great Assembly” and completed the studies of five major scriptural subjects. He escaped to India in 1950 and is still alive, emanating the light of scholastic qualities. [ 41 ] Furthermore, like an unbroken garland of jewels, there have been numerous learned and accomplished holders of the Tripiṭaka. Gehse Sönam Gönpo and Geshe Yeshe Norbu are two such examples of these excellent and great beings. They are emanations merely playing the role of a human. [ 42 ] All these excellent beings benefitted the precious Buddhist teachings and sentient beings in addition to developing Drago Monastery’s teachings that integrate the sūtra and mantra traditions. There are an unlimited number of biographies concerning these spectacular people but penning them here would be much too extensive. DRAGO MONASTERY'S FOUR GREAT HERMITAGES 1. In the past, Sanglung Palgyi Hermitage in the Sugye valley was the abode of numerous yogins known as the "four protectors and five communities.” [ 43 ] Take Repa Janchup Öser as an example of one of these yogins. [ 44 ] Lobsang Tsultrim Tenpe Gyaltsen and Lamdrak Dorjechang Kalsang Namgyal were among the many others who came to live there. [ 45 ] The hermitage holds a tradition of having twenty-five monks live at the hermitage. 2. Sungjuk Gawé Hermitage situated in Noru is the sacred place of accomplishment of Tongkor Lama Jamyang Gedun Gyatso and Amdo Lama Döndrub Miyi Senge. [ 46 ] It maintains a tradition of having twenty-five monks live at the hermitage. 3. Sengdeng Hermitage was the seat of Pangnang Kyabgön Shalupa. [ 47 ] Eventually Ala Geshe Yeshe Tsöndru lived there, followed by Kharsar Lama Sönam Tashi, Keutsang Lama Tenzin Yargye, and Keutsang Tubten Palden Gelek Nyamgyal, respectively. [ 48 ] Twenty-five monks live at the hermitage. 4. Sangra Hermitage was founded by the benevolent lord Tseten Norbu for twenty-five Hor lamas to teach, practice, and study secret mantra. [ 49 ] Geshe Gönpo Rinpoche later developed it even further. Then Khentrul Lobsang Palden Tenpe Gyaltsen and Yangtrul Jampa Tubten Rinchen lived there. There are twenty-five monks, five nuns, and around one hundred male and female lay disciples at the hermitage. RASOGANG On the sacred Rasogang (Goat Feeding Hill) there is a stūpa which the Dharma king Aśoka erected with his magic power. [ 50 ] This occurred when the Dharma king constructed millions of stūpas around the world. This stūpa contains relics of Buddha Kāśyapa. When Tibetan emperor Songtsen Gampo invited the Unshing Kongjo (Wencheng), a noble heiress of Tang emperor Taizong, to be his queen, she came with a divinely emanated goat hauling soil intended for the construction of the Rasa Trulnang Temple (Jokhang Temple). [ 51 ] Since they stayed in Drago and fed the goat on that hill, the place is called Rasogang. The intelligent minister (Gar Tongtsen) and the princes constructed a temple as well as a Jowo (Buddha) statue there. [ 52 ] This temple is said to be one of the Further Taming Temples. [ 53 ] A CURRENT ACCOUNT OF DRAGO MONASTERY During the time of the teaching’s revival [in the 1980s], Drago’s laypeople and monastics, such as Tritrul Jampa Chödak Tendar, Kushab Jampa Tubten Rinchen, Tripa Geshe Ador, Geshe Yeshe Döndrub, chant leader Jamyang, and the leader of the monks Gönpa Kyab, convened and consulted lamas and deities. [ 54 ] As a result, on the eighth day of the tenth month in Wood, Male-Rat year, 1984, of the sixteenth sexagenary cycle, they began to prepare the foundation of Drago Monastery’s temple. This took place at the foot of the auspicious and verdant Rasogang in the mountain range of Dokham Salmogang. The scale of the temple is eighty-eight pillar measurements. The Jokhang temple is the length of forty-nine pillars measurements. The two-story mantra temple is the length of twenty-nine pillars measurements. All in all, construction was completed in 1998. During the period of chaotic upheaval, some thoughtful monks and laypeople put their lives on the line and hid numerous, old sacred objects. These included religious paintings, such as the six ornaments and the two supreme ones painted by Namkha Gyen, and ritual instruments, such as the two types of cymbals. There are a lot of stories one could write concerning these sorts of events, but as it would be too much, I will not write them here. The education system of the monastery provides studies in sūtra and mantra. First, for the general subjects, monks began their education at the newly founded school for Buddhist studies by learning to read and write from basic grammar textbooks beginning with The Children’s Orthography to The Guide to Signs . Later, their instruction consists of [foundational curriculum of] The Classification of Mind , The Classification of Reasons , and The Collected Topics , after which they study the four subjects of Prajñāpāramitā. Pramāṇavārttika ( Commentary on Valid Cognition ) is studied during the winter term and does not have a separate class for it. Those who study the tantra tradition conduct the great approach [of the three-year retreat] and the five hundred thousand accumulations [that make one a] suitable [vessel]. Through all of this, the monastery extensively spreads the teachings of scripture and realization. Additionally, are many other cultural traditions cherished in this monastery, but they are not written here. COLOPHON This brief history is from Drago Monastery’s website .[ 55 ] NOTES [1] hor brag 'go dgon dga' ldan rab brtan rnam rgyal gling, BDRC G3844 [2] lha lung dpal gyi rdo rje, BDRC P6986 [3] ra ma sgang; The four pillars of the soil (sa'i ka bzhi) are the four mountains in the cardinal directions. According to Tibetan geomancy, if a land possesses these four mountains, this is considered to be a fortuitous sign. The four protectors of the land (sa'i srung bzhi) are (1) a whitish-gray tiger in the east, (2) a turquoise dragon in the south, (3) a red bird in the west, and (4) a multicolored turtle in the north. [4] lha ri mchod rdzong smug po; rdo rin bar zing [5] rdza chos rje ngag dbang phun tshogs; ta la'i bla ma 05 ngag dbang blo bzang rgya mtsho, 1617–1682, BDRC P37 [6] dpon drin rje tshe bstan nor bu [7] gnang ho la; ngo mtshar rmad byung bkod pa'i gtsug lag khang [8] rnam mkha' rgyan; dkro pa [9] slob dpon mtsho skyes rdo rje [10] The six ornaments are Nāgārjuna, Āryadeva, Asaṅga, Dignāga, Vasubhandu, and Dharmakīrti. The two supreme ones are Śākyaprahba and Guṇaprabha. [11] grag 'go'i brag rgyab [12] kun tigs dkyil 'khor [13] dkar mdzes sku zhabs 'khrungs sar bla ma blo bzang phun tshogs [ 14] 'jam dbyangs bzhad pa 01 'jam dbyangs bzhad pa'i rdo rje, 1648–1721/1722, BDRC P423 [15] bla brang bkra shis 'khyil, BDRC G162 [16] The text does not specify if this is the east or west Keutsang Hermitage. se ra ke'u tshang ri khrod, BDRC G2509 and BDRC G2511 [17] ke'u tsang blo bzang bstan 'dzin yar gyas; mkar mdzes mkhar shul; tshe brtan; a mtsho [18] 'khrungs sar rdo rje 'chang blo bzang phun tshogs mthu stobs rgya mtsho [19] sku zhabs blo gros phun tshogs; ke'u tshang bla ma dpon slob byams pa smon lam [20] ta la'i bla ma 11 mkhas grub rgya mtsho, 1838–1855, BDRC P255 [21] sgang zhabs [22] thub bstan dpal ldan dge legs rnam rgyal; mi nyag sha pho gshis; a po; tshe ring sgrol ma [23] gzigs rgyab rdo rje 'chang chen po [24] seng ldeng ri khrod bde chen bsam gtan gling; bkra shis nyi 'od 'khyil ba [25] brag dkar sprul pa'i sku blo bzang dpal ldan bstan 'dzin snyan grags [26] brag 'go'i dge thar [27] dga' ldan khri pa 90 byams pa chos grags, 1876–1937, BDRC P5355 ; wa lung [28] 'bras spungs dgon, BDRC G108 ; The five major subjects are Pramāṇavārttika, Pāramitā, Madhyamaka, Vinaya, and Abhidharmakośa. [29] In the Geluk tradition, there are five different kinds of Geshe degrees, of which the Geshe Lharampa is the highest. This degree can be equated to a Ph.D. with honors. [30] rgyu smad grwa tshang, BDRC G394 [31] dga' ldan byang rtse grwa tshang, BDRC G77 [32] dga' ldan dgon, BDRC G337 ; The three spheres ('khor gsum) can be described in many ways as it has a plethora of applications, but here it means body, speech, and mind. [33] 'phags pa shing kun, BDRC G3156 [34] byams pa chos kyi bstan dar [35] sprul sku blo bzang dpal ldan bstan pa'i rgyal mtshan; mkhan po blo bzang dbang phyug; brag 'go'i nor pa [36] tre hor skyor dpon tshe dbang nor bu, 1899–1967, BDRC P9616 ; dkro pa [37] sku zhabs byams pa rin po che; hor gyi bla ma blo bzang [38] bzang ra ri khrod [39] dge bshes mgon po rin chen; brag 'go'i nor ba [40] sku zhabs byams pa thub bsten rin chen; rta'u rdzong, BDRC G2298 ; phur cog byams pa rin po che [41] This brief history of the monastery was written before Kushab Jampa Rinpoche passed away in 2013 at Drepung Monastery in southern India. [42] The Tripiṭaka, or the “three baskets,” is the threefold collection of Buddhist scriptures comprised of Sūtra, Abhidharma, and Vinaya. [43] bzang lung dpal gyi ri khrod; su rgyas [44] ras pa byang chub 'od zer [45] blo bzang tshul khrims bstan pa'i rgyal mtshan; lam brag rdo rje 'chang skal bzang rnam rgyal [46 ] nor 'u khug gi zung 'jug dga ba'i ri khrod; stong skor bla ma 'jam dbyangs dge 'dun rgya mtsho; a mdo bla ma don grub mi yi seng+ge [47] spang nang skyabs mgon zha lu [48] a bla dge bshes ye shes brtson 'grus; mkhar sar bla ma bsod nams bkra shis [49] bzang rwa ri khrod [50] ra gso sgang [51] chos rgyal srong bstan sgam po, 617–650, BDRC P8067 ; Wencheng Kongjo was possibly the daughter of Emperor Taizong’s (598–649) cousin Li Daozong. For further information, see: https://treasuryoflives.org/biographies/view/Wencheng-Kongjo/10811 ; ra sa 'phrul snang, BDRC G4261 [52] mgar stong bstan, BDRC P8117 [53] yang 'dul gyi gtsug lag khang [54] khri pa dge bshe a rdor; dge bshes ye shes don 'grub; dbu mdzad 'jam dbyangs; grwa tshang dbu mdzad dgon pa skyabs [55] This website is currently not active due to the Chinese government's internet censorship. Published: February 2022 Edited: November 2023 BIBLIOGRAPHY brag 'go dgon. 2021. brag 'go dgon gyi lo rgyus mdor . London: Tib Shelf I002. A Brief History of Drago Monastery VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! Name * Email* Submit Tib Shelf is a not-for-profit organisation dedicated to translating, presenting and preserving primary source Tibetan texts across a vast array of genres and time periods. We make these literary treasures accessible to readers worldwide, offering a unique window into Tibet's rich history, culture and traditions. Tib Shelf has been accredited by the British Library with the International Standard Serial Number (ISSN): 2754–1495 CONTACT US | SHELVES@TIBSHELF.ORG © 2024 Tib Shelf. All rights reserved.

Dudjom Lingpa maps Pemakö's sacred geography, revealing its power spots, deity abodes, and purifying landscapes through traditional guidebook wisdom and spiritual insight. Abstract Dudjom Lingpa presents us with a geomatic and spiritual description of the sacred land of Pemakö, hidden, majestic, and rejuvenating. As he lays out the territorial portrayal, he speaks of the abodes of masters, the dwellings of deities, and the productive power of purification. He then caps this brief work with a quote from the exceedingly secret guidebook of Dispelling the Darkness of Ignorance . BDRC LINK W1KG6188 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 06:09 TRADITION Nyingma PREVIOUS & SUBSEQUENT INCARNATIONS Orgyan Dudul Rölpatsal Katokpa Dampa Deshek Dudul Dorje ___________________________ Jigdral Yeshe Dorje Kunzang Nyima HISTORICAL PERIOD 19th Century TEACHERS The Third Detri, Jamyang Tubten Nyima TRANSLATOR Barbara Hazelton (Lama Rinchen Zangmo ) INSTITUTION Dartsang Kalzang Monastery STUDENTS Pema Drodul Sangngak Lingpa Eta Rādza Sherab Öser Tsewang Rigdzin The Third Katok Situ, Chökyi Gyatso Pema Lungtok Gyatso AUTHOR Dudjom Lingpa Hidden Sacred Land of Pemakö And so, it is said that Ganchentso (Vairocana) [ 1 ] holds a begging bowl brimming with perfumed water, and in the water, a wish-fulfilling tree with five branches grows. The southern branch of the tree is beautiful with blossoming flowers and fruit, and to the northeast, on the anthers of a flower, is the very secret place of Pemakö. [ 2 ] That place is said to be a terrestrial pure land blessed by Śākyamuni Buddha and Padmasambhava. Simply seeing that place has the power to purify the obscurations of a thousand eons. According to prophecy, all thousand buddhas of the fortunate [210] era will go there. The triangular shape of the place symbolizes the spontaneously accomplished three bodies of the Buddha. View it from a distance, it is like a victory banner fixed firmly in the ground, like the abodes of dharmakāya deities. In the four valleys of the four directions, deities of the four classes of tantras manifest in this utterly beautiful, wondrously magnificent pure realm. To the south of that is the lake Kunsang Latso . [ 3 ] Tasting its purifying water has the power to cleanse all karmic obscurations. In the northeast is the spirit lake of Ekajaṭī, dark red like blood, the color of firelight, which accomplishes without hindrance all entrusted actions of enlightened subduing activities. In the east is the meditation cave of Samantabhadra Heruka, [ 4 ] where the experience of samādhi naturally increases. Countless other meditation caves, containing the great Padmasambhava’s precious treasures and sacred substances, offer great blessings. According to Padmasambhava, simply seeing this place purifies the defilements of a thousand eons. To the west of those caves is a mountain known as Riwo Tāla . [ 5 ] Covered with rocks and snow, the mountain is high and sparkling, beautiful to behold, like a warrior in armor and helmet. In that place, the power of bodhisattva Avalokiteśvara’s prayers and aspirations pacifies all eight and sixteen types of fears, and pure clear water possessing the eight qualities flows down along the right side of the most secret valley. Anyone who tastes the lustral white water along the left, [211] which moves like the edge of a blue scarf, will gain longevity, power, and splendor .[ 6 ] The deities of the vajra family live in the east, in the land called “Glorious vajras and endless knots” ( Natsok Dorjepal Bai’u Ling ) [ 7 ] The deities of the jewel family live in the south, in the land called “Jewel whorl of bliss” ( Rinchen Gakhyil Ling ). [ 8 ] The deities of the lotus family live in the west, in the land called “Great blissful ḍākinī land” ( Ḍāki Dechen Ling ). [ 9 ] Wrathful and powerful deities live in the north, in a land that is like an opening sesame pod, called “Very wrathful yakṣa” ( Nöjin Drakngak Rabtrö Ling ). [ 10 ] Next, it is said that in the east there is a cave called “Spirit lake of Vajrasattva” ( Dorsem Latso ), [ 11 ] which is a pacifying vajra cave where Padmasambhava concealed innumerable crafted [ 12 ] treasures. In the south is “Jewel cave” ( Rinchen Puk ), [ 13 ] where the assembly of the eight great Heruka gather, and where Padmasambhava concealed innumerable wish-fulfilling treasures, such as gold and silver. In the west is a lake called “Blissful lotus lake of magnetizing energy” ( Pema Wangdu Dewa Tso ) ,[ 14 ] where Padmasambhava concealed countless treasures of longevity. In the north is “Wrathful meditation cave” ( Draktsal Tutob Ling ), [ 15 ] where Padmasambhava concealed incalculable treasures, and this is where all wrathful activities occur, without exception. The most secret guidebook Dispelling the Darkness of Ignorance states: [ 16 ] At the mountain’s pinnacle, Avalokiteśvara, [ 17 ] And all the root and lineage lamas, buddhas, and bodhisattvas Abide like clouds gathered in the sky. At the mountain’s waist, tantric deities gather [212] Like a swirling snow blizzard, Surrounded by heroes, ḍākinīs, And activity protectors, gathered like star clusters in the sky, Impossible for the eyes to look at directly. The sound of compassion, kyu ru ru , roars naturally, And waves of radiant nectar swirl, blazing with five-colored lights. In the upper valleys, where an excellent mist wafts, The medicinal plant codonopsis pilosula grows .[ 18 ] The trees and forest are covered with the domed tent of rainbow light, And all the birds sing harmoniously, proclaiming the sounds of the Dharma. Dispelling the Darkness of Ignorance explains further: Those who taste the water and soil of this place Purify obscurations of negative karma and attain the seed of enlightenment. Those who provide pilgrimage guidance and instruction Are messengers of Padmasambhava, who himself said, “these are my followers.” Those who build temples on the narrow cliffs of this region Be they man or woman, good or bad, Are emanations of Padmasambhava. Each mountain pinnacle has a hundred million A MI DHE WA, In the middle of which are a hundred million MAṆI, And all around, VAJRA GURU, Which two hundred million of the former mantras do not equal. [ 19 ] Riwo Tāla is the sublime heart [213] place, The secret and innermost unsurpassable Abode of the light appearance of Avalokiteśvara and Padmasambhava. Offer aspiration prayers, sons of good families, And keep in mind the authentic and fortunate aeon. Be careful not to offend malicious local deity protectors. Those with wrong views will have continuous obstacles, So do not mistake pleasure and suffering. This is the promise of the truthful Padmasambhava. COLOPHON So it said. This hidden treasure text was revealed by the accomplished master Dudjom Lingpa otherwise known as Jedrung Jampa Jungne, in front of the lower slopes of the great snowy mountain, and it was composed like this. [ 20 ] NOTES [1] Khenpo Tsulnam and Orgyan Gyalpo explained that gangs can mtsho is a name for Buddha Vairocana and that the passage follows the cosmological model of Jamgön Kongtrul’s (’jam mgon kong sprul blo gros mtha’ yas, 1813–1899, BDRC P264 ) shes bya kun khyab , although another possible interpretation is “Vairocana in the snowy land of Tibet.” [2] pad+ma bkod [3] kun bzang bla mtsho [4] bde chen klong yangs [5] ri bo tā la [6] Lama Özer suggests that this spelling should be thing kha , meaning a blue scarf, suggesting the effect of a floating scarf when the edge lifts up. [7] sna tshogs rdo rje dpal bai’u gling [8] rin chen dga’ ’khyil gling [9] DAk+ki bde chen gling [10] gnod sbyin drag sngags rab khros gling [11] rdor sems bla mtsho [12] bzo [ 13] rin chen phug [14] pad+ma dbang sdud bde ba mtsho [15] drag rtsal mthu stobs gling [16] This is a selection by Chögyal Ngawang Dargye (chos rgyal ngag dbang dar rgyas, 1736/1740–1807, BDRC P369 ) from the rdzogs chen ma rig mun sel ( BDRC MW24664 ). [17] Avalokiteśvara’s specific form here is the Ocean of Victors ( rgyal ba rgya mtsho ). [18] klu bdud rdo rje [ 19] The meaning of this passage is unclear. [20] bdud ’jom gling pa/ rje drung byams pa ’byung gnas, 1835–1904, BDRC P705 Acknowledgement: I am grateful for the assistance of several Tibetan scholars living in Toronto: Orgyan Gyalpo for the illustrations and first reading of the text, to Tulku Dawa for an invaluable oral commentary that clarified many points of literal and inner meaning, to Acharya Dakpa Gyatso for additional translation help. Thanks also to Ryan Jones and Frances Garrett for editing assistance. The translation is my own and I assume responsibility for all remaining errors. Published: April 2022 This work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License . Originally published in Brill's Hidden Lands in Himalayan Myth and History BIBLIOGRAPHY bdud ’joms gling pa. 2009. sbas gnas padma bkod. In gnas yig phyogs bsgrigs rdzogs ldan gsar pa'i ’od snang bzhugs so, edited by ’gyur med rdo rje, Dehra Dun: Ngagyur Nyingma College. 209–213. BDRC W1KG6188 Hidden Sacred Land of Pemakö VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! Name * Email* Submit Tib Shelf is a not-for-profit organisation dedicated to translating, presenting and preserving primary source Tibetan texts across a vast array of genres and time periods. We make these literary treasures accessible to readers worldwide, offering a unique window into Tibet's rich history, culture and traditions. Tib Shelf has been accredited by the British Library with the International Standard Serial Number (ISSN): 2754–1495 CONTACT US | SHELVES@TIBSHELF.ORG © 2024 Tib Shelf. All rights reserved.

Do Khyentse's final aspirational prayer from his Dzinpa Rangdröl treasures, concluding the Exceedingly Secret Enlightened Heart Essence of the Ḍākinī collection. Abstract This aspirational prayer of Do Khyentse is the last text in his Natural Liberation of Grasping ( Dzinpa Rangdröl ) treasure cycle located within the Exceedingly Secret Enlightened Heart Essence of the Ḍākinī treasure cache. BDRC LINK W18047 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 05:16 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 The Truthful Words of a Sage ཨེ་མ་ཧོ༔ emaho Emaho! ཆོས་སྐུ་རྡོར་འཆང་ལོངས་སྐུ་རྡོ་རྗེ་སེམས༔ chöku dor chang longku dorjé sem Dharmakaya Vajradhara, Sambhogakaya Vajrasattva, སྤྲུལ་སྐུ་དྲང་སྲོང་དྲི་མེད་གསང་བའི་བདག༔ tulku drangsong drimé sangwé dak Nirmanakaya Stainless Sage Loktripala, [ 1 ] དགའ་རབ་ཤྲཱི་སེང་པད་འབྱུང་བཱི་མ་ལ༔ garab shri seng pejung bi ma la Garab Dorje, Shri Simha, Padmakara, Vimalamitra, ཀུན་འདུས་རྩ་བའི་བླ་མ་ཐོད་ཕྲེང་རྩལ༔ kündü tsawé lama tötreng tsal The embodiment of all— root Guru Totrengtsel རྩ་གསུམ་ལྷ་དང་དྲང་སྲོང་རིག་འཛིན་ཚོགས༔ tsa sum lha dang drangsong rigdzin tsok The deities of the three roots and the assemblies of sages and vidyadharas, བདག་གི་བདེན་ཚིག་འགྲུབ་པའི་དཔང་པོར་བཞུགས༔ dak gi dentsik drubpé pangpor shuk Remain here as witness to the accomplishment of my truthful words. ཐོག་མར་འཁྲུལ་པ་ནས་བཟུང་ད་ལྟའི་བར༔ tokmar trulpa né zung danté bar Since the dawn of delusion until this moment in time, སྲིད་འདིར་བདག་ལུས་གྲངས་མེད་བླངས་གྱུར་ཀྱང༔ si dir dak lü drangmé lang gyur kyang We have taken countless births in this [conditioned] existence. སྟོང་ཉིད་བྱང་ཆུབ་སེམས་ཀྱིས་མ་ཟིན་པས༔ tongnyi changchub sem kyi mazinpé Yet, as we have not seized the mind of emptiness-bodhicitta, ད་དུང་ཆགས་སྡང་འཆིང་བ་དམ་པོས་བཅིང༔ dadung chakdang chingwa dampö ching We are fettered by the tight shackles of attachment and aversion and བདག་ནི་མ་རིག་འཐིབས་པོས་བསྒྲིབས་ལགས་ཀྱང་༔ dak ni marik tibpö drib lak kyang Are still enveloped by the darkness of non-recognition. བླ་མའི་ཐུགས་བསྐྱེད་དུས་སུ་སྨིན་པ་ཡིས༔ lamé tukkyé dü su minpa yi But by the timely ripening of the guru’s kind aspirations, བདག་ཅག་ཡང་གསང་རྡོ་རྗེའི་ལམ་དང་ཕྲད༔ dakchak yangsang dorjé lam dang tré We have met the exceedingly secret indestructible path. ད་ནི་ཆགས་སྡང་སྒྲོག་ལས་གྲོལ་བར་ཤོག༔ dani chakdang drok lé drolwar shok May we be freed from the restraints of attachment and aversion this very instant. གྲངས་མེད་སྐྱེ་བར་ལས་ཀྱིས་འབྲེལ་པ་ཡི༔ drangmé kyewar lé kyi drelpa yi Connected by the karma of innumerable lives, ཐབས་ལམ་རྣམ་པར་རོལ་པའི་བདེ་ཆེན་གྲོགས༔ tab lam nampar rolpé dechen drok Companions who enjoy great bliss on the path of skilful means, བྱམས་དང་བརྩེ་བས་བསྐྱངས་བའི་ཕ་མ་དང་༔ jam dang tsewé kyangwé pama dang Mothers and fathers who nurture us with love and kindness, དམ་ཚིག་གཅིག་ཏུ་འབྲེལ་བའི་རྡོ་རྗེའི་མཆེད༔ damtsik chik tu drelwé dorjé ché Vajra siblings who are connected by sharing tantric commitments, གཙོ་གྱུར་མཁའ་ཁྱབ་སེམས་ཅན་ཐམས་ཅད་ཀུན༔ tso gyur khakhyab semchen tamché kün Essentially, all sentient beings pervading space— བློ་ལྡོག་རྣམ་པ་བཞི་ཡིས་རྒྱུད་བསྐུལ་ནས༔ lo dok nampa shi yi gyü kul né May we invigorate ourselves through the four [thoughts] that turn the mind [toward practice], རྩེ་གཅིག་དམ་པའི་ཆོས་ལ་བརྩོན་འགྲུས་བསྐྱེད༔ tsechik dampé chö la tsöndrü kyé Develop diligence that is single-pointedly focused on the excellent teachings, བསླབ་པ་གསུམ་གྱི་ཡོན་ཏན་མཐར་ཕྱིན་ཤོག༔ labpa sum gyi yönten tarchin shok And perfect the qualities of the three trainings! མ་ཧཱ་ཨ་ནུ་ཨ་ཏི་ཡོ་ག་ཡི༔ maha anu atiyoga yi May the ripening blessings and four empowerments of སྨིན་བྱེད་བྱིན་རླབས་དབང་བཞིས་རང་རྒྱུད་སྨིན༔ min jé jinlab wang shi ranggyü min Maha, Anu, and Ati yoga mature our mind-streams. བསྐྱེད་དང་རྫོགས་པའི་ལམ་མཆོག་མཐར་ཕྱིན་ནས༔ kyé dang dzokpé lam chok tarchin né May we perfect the supreme paths of the creation and perfection stages, མི་ཉམས་རྡོ་རྗེའི་དམ་ལ་གནས་པར་ཤོག༔ mi nyam dorjé dam la nepar shok And uphold the vajra commitments without any degeneration. བདེ་ཆེན་རང་ལུས་རྒྱལ་བའི་དཀྱིལ་འཁོར་རྫོགས༔ dechen rang lü gyalwé kyilkhor dzok May we perfect the mandala of the victors within our own bodies of great bliss— རྩ་འབྱོངས་རླུང་ཆུན་ཐིག་ལེ་ལས་རུང་ཞིང་༔ tsa jong lung chün tiklé lé rung shing Train the channels, control the energy, and make the essences pliable, དགའ་བཞིའི་ཡེ་ཤེས་སྟེར་བའི་མཛའ་ན་མོར་༔ ga shi yeshe terwé dza namor Inseparably merging energy and mind through སྦྱོར་བས་རླུང་སེམས་དབྱེར་མེད་འདྲེས་པར་ཤོག༔ jorwé lungsem yermé drepar shok Uniting with the consort who bestows the primordial wisdom of the four joys. ལྟ་བ་འཕོ་མེད་ཆོས་སྐུའི་རྒྱལ་ས་ཟིན༔ tawa pomé chökü gyalsa zin May we seize the royal seat of the dharmakaya, the unshifting view, སྒོམ་པ་ཡེང་མེད་འཁྲུལ་གྲོལ་རེ་དོགས་བྲལ༔ gompa yengmé trul drol redok dral Meditate without hope, fear, distraction, and delusion, and སྤྱོད་པ་སྤང་བླང་བྲལ་བ་ཆོས་ཉིད་རྩལ༔ chöpa panglang dralwa chönyi tsal Conduct ourselves free of rejection and acceptance— ཁྲེགས་ཆོད་འབྲས་བུ་གཞི་ལ་རྫོགས་པར་ཤོག༔ trekchö drebu shi la dzokpar shok Resulting in the power of suchness completely cutting through to the ground. ཨ་ཏིའི་ལམ་གྱི་རྩ་བ་འོད་གསལ་གནད༔ ati lam gyi tsawa ösal né May we perfect the fundamental points concerning luminosity on the path of Ati, ཐོད་རྒལ་སྒྲོན་མ་བཞི་ཡི་ལམ་མཆོག་ལ༔ tögal drönma shi yi lam chok la [The meditational stages of] fluctuation, attainment, habituation, stability, and completion གཡོ་ཐོབ་གོམས་བརྟན་མཐར་ཕྱིན་རྩལ་རྫོགས་ནས༔ yo tob gom ten tarchin tsal dzok né Upon the supreme path of the four lamps of leaping-over; བློ་བྲལ་ཆོས་ཟད་ཆེན་པོར་སངས་རྒྱས་ཤོག༔ lodral chö zé chenpor sangye shok May we awaken to the great exhaustion of phenomena devoid of conceptualization. ལམ་ལ་མ་ཞུགས་འབྲེལ་པའི་སེམས་ཅན་ཀུན༔ lam la ma shuk drelpé semchen kün May all connected sentient beings who have not embarked on the path བདག་གིས་དུས་གསུམ་བསགས་པའི་དགེ་ཚོགས་དང་༔ dak gi dü sum sakpé gé tsok dang Awaken on the greatly glorious and blissful Mount Potala རྗེས་འཛིན་སྨོན་ལམ་དྲག་པོའི་མཐུ་ནུས་ཀྱིས༔ jedzin mönlam drakpö tu nü kyi Through the power of this caring and fervent aspiration prayer བདེ་ཆེན་པོ་ཊ་དཔལ་རིར་སངས་རྒྱས་ཤོག༔ dechen pota palrir sangye shok And my accumulated virtuous actions of the three times. བདག་ཉིད་སྐྱེ་ཀུན་རྡོ་རྗེ་སློབ་དཔོན་དང་༔ daknyi kyé kün dorjé lobpön dang May the vajra masters and vajra companions in all my lifetimes ཟབ་ལམ་དགའ་བཞིས་འབྲེལ་པའི་རྡོ་རྗེའི་གྲོགས༔ zablam ga shi drelpé dorjé drok Who are connected by the four joys of the profound path དམ་ཚིག་གཅིག་པའི་མཆེད་ལྕམ་རིག་འཛིན་ཚོགས༔ damtsik chikpé checham rigdzin tsok And the siblings and knowledge holders who share tantric commitments མི་འབྲལ་དཀྱིལ་འཁོར་གཅིག་ཏུ་འཁོད་པར་ཤོག༔ mindral kyilkhor chik tu khöpar shok Never part but be established in the same mandala. སྣ་ཚོགས་ཐབས་ཀྱིས་སེམས་ཅན་དོན་བྱེད་ཅིང་༔ natsok tab kyi semchen dönjé ching May the innumerable billions of emanations སྤྲུལ་པ་བྱེ་བ་ཕྲག་བརྒྱ་གྲངས་མེད་ཀྱིས༔ trulpa jewa trak gya drangmé kyi Who benefit sentient beings through various means རང་རང་སྐད་དུ་ཐབས་མཁས་ཆོས་སྟོན་ཅིང་༔ rang rang ké du tabkhé chö tön ching Skilfully teach the doctrine in their respective languages, འཁོར་བའི་རྒྱ་མཚོ་དོང་ནས་སྤྲུགས་པར་ཤོག༔ khorwé gyatso dong né trukpar shok Dredging the depths of the ocean of cyclic existence. མཐར་ཐུག་ཡབ་ཡུམ་ཐབས་ཤེས་མཆེད་ལྕམ་སྲས༔ tartuk yabyum tabshé checham sé May the children of the father and mother—method and wisdom ལོངས་སྐུ་ཆེན་པོའི་ཉམས་ལེན་མཐར་ཕྱིན་ནས༔ longku chenpö nyamlen tarchin né Ultimately perfect the practice of the great sambhogakaya. ཆོས་དབྱིངས་འོག་མིན་གཞོན་ནུ་བུམ་སྐུའི་ཀློང་༔ chöying womin shönnu bumkü long May they be liberated as a single mandala ཚོམ་བུ་གཅིག་ཏུ་དབྱེར་མེད་གྲོལ་བར་ཤོག༔ tsombu chik tu yermé drolwar shok In the Akanishta space of phenomena, the expanse of the youthful vase body. ཆོས་ཉིད་རང་བཞིན་རྣམ་པར་དག་པ་དང་༔ chönyi rangshin nampar dakpa dang May this aspirational prayer of truthful words be accomplished without obstruction, ཆོས་ཅན་རྒྱུ་འབྲས་བསླུ་བ་མེད་པའི་མཐུས༔ chöchen gyundré luwa mepé tü And the exceedingly secret teachings never wane but flourish far and wide བདེན་ཚིག་སྨོན་ལམ་གེགས་མེད་འགྲུབ་གྱུར་ནས༔ dentsik mönlam gekmé drub gyur né Due to naturally pristine suchness and ཡང་གསང་བསྟན་པ་མི་ནུབ་མཐར་རྒྱས་ཤོག༔ yangsang tenpa mi nub tar gyé shok The infallible power of the causes and results of [conditioned] phenomena. COLOPHON སྨོན་ལམ་དྲང་སྲོང་བདེན་ཚིག་འདི༔ ཡང་གསང་ཐུགས་ཐིག་མཐའ་རྟེན་དུ༔ དྲི་མ་མེད་པའི་གསུང་འཁྲུལ་མེད༔ པདྨ་ཐོད་ཕྲེང་བདག་གིས་ཕབ༔ བདེ་སྟེར་ཌཱཀྐཱིའི་ཁྱད་ནོར་མཛོད༔ ཡི་གེ་རིགས་ཀྱི་བུ་ཡིས་བྲིས༔ This aspiration prayer, The Truthful Words of the Sage, forms the conclusion of The Exceedingly Secret Enlightened Heart Essence. It is the stainless and unmistaken speech originating from Pema Totrengtsel. The words of the exceptionally valuable treasury of the bliss-bestowing dakini were written down by a son of a noble family. ཡང་གསང་ཐིག་ལེ་སྐོར་གསུམ་གྱི༔ བསྟན་པ་ཉི་འོད་ཀུན་ཁྱབ་ནས༔ རྩ་གསུམ་ཌཱཀིའི་བྱིན་ནུས་ལྡན༔ སྲུང་མའི་ཕྲིན་ལས་ཐོགས་མེད་ཤོག༔ May the three cycles of The Exceedingly Secret Enlightened Heart Essence pervade everywhere like the rays of the sun. May the powerful blessings of the three roots and the dakinis as well as the enlightened activities of the guardians be unbound. ས་མ་ཡཱ༔ གུ་ཧྱ༔ མངྒ་ལཾ། ཤུ་བྷཾ༔ Samaya. Guhya. Mangalam. Shubham. རྒྱ་རྒྱ་རྒྱ༔ ཨེ་མ་ཧོ༔ Gya gya gya. Emaho. ༈ ཆོས་ཚུལ་འདི་ཡང་ཉི་ཟླའི་དཀྱིལ་འཁོར་བཞིན། ། chö tsul di yang nyidé kyilkhor shin May this teaching like the mandala of the sun and moon ཕྱོགས་ཀྱི་ཐ་གྲུ་ཀུན་ཏུ་གྲགས་གྱུར་ཅིང་། ། chok kyi tadru küntu drak gyur ching Be renowned throughout every region, བློ་གྲོས་སྣང་བ་རབ་ཏུ་རྒྱས་བྱས་ནས། ། lodrö nangwa rabtu gyé jé né Cause the light of intelligence to fully expand, and སངས་རྒྱས་བསྟན་པ་དར་ཞིང་རྒྱས་པར་ཤོག ། sangye tenpa dar shing gyepar shok The teachings of the buddhas to flourish and spread. ཤླཽ་ཀ་འདི་ཀུན་མཁྱེན་ཀློང་ཆེན་པའི་རྡོ་རྗེའི་གསུང་ངོ་། ། This stanza is the vajra words of the Omniscient Longchenpa. ༈ ངོ་བོ་འགྱུར་མེད་རང་བྱུང་རྡོ་རྗེའི་སྐུ། ། ngowo gyurmé rangjung dorjé ku May the teachings of the three vajras flourish and spread: རང་གདངས་འགག་མེད་བྱང་ཆུབ་རྡོ་རྗེའི་གསུང་། ། rang dang gakmé changchub dorjé sung The vajra body of the natural, unchanging essence, སྤྲོས་བྲལ་དབུ་མ་འཇའ་ལུས་རྡོ་རྗེའི་ཐུགས། ། trödral uma jalü dorjé tuk The vajra speech of the unimpeded, natural enlightened expressions, རྡོ་རྗེ་གསུམ་གྱི་བསྟན་པ་དར་རྒྱས་ཤོག ། dorjé sum gyi tenpa dargyé shok The vajra mind of the rainbow body, the middle way devoid of elaborations. རྒྱལ་དབང་ཉི་མས་བྲིས་སོ།། སརྦ་མངྒ་ལཾ།། Written down by Gyelwang Nyima. Sarva Mangalam NOTES [1] Loktripāla is a wrathful form of Vajrapāņi as found in a treasure text revealed by Nyangrel Nyima Ozer (1124-1192). Thanks to Adam Pearcy at Lotsawa House for his editing Published: December 2020 BIBLIOGRAPHY Ye shes rdo rje. 2009. Smon lam drang srong bden tshig. In Gter chos/_mdo mkhyen brtse ye shes rdo rje, vol. 2. pp. 627–632. Khreng tu'u: Rdzogs chen dpon slob rin po che. BDRC W1PD89990 — 1974. Yang gsang mkha' 'gro'i thugs thig las:_Smon lam drang srong bden tshig. In Mdo mkhyen brtse ye shes rdo rje'i rnam thar, pp. 414–419. Gangtok: Dodrupchen Rinpoche, null. BDRC W18047 The Truthful Words of a Sage VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! 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Translator Butön Rinchen Drub 1290–1364 BDRC P155 TREASURY OF LIVES LOTSAWA HOUSE HAR Butön Rinchen Drub (1290–1364) was a renowned Tibetan Buddhist scholar, abbot, and translator who significantly contributed to the development of the Tibetan Buddhist canon. Born into a family of Nyingma lineage, he received extensive teachings in sūtra and tantra from various masters, including his parents and other prominent teachers of the time. Ordained at eighteen, he mastered a wide range of texts, philosophies, and practices, including the Prajñāpāramitā, Madhyamaka, and various tantric traditions such as Kālacakra and Hevajra. In 1320, he became the eleventh abbot of Zhalu Monastery, where he expanded its facilities and established a college for the study of sūtra and tantra. Butön is especially known for editing and organizing the Tibetan Kangyur and Tengyur, though he controversially excluded Nyingma tantras. A prolific teacher and writer, his works include treatises on Buddhist philosophy, tantra, and history, most notably his History of Buddhism . He retired in 1356 and passed away in 1364, leaving behind a rich legacy preserved in later woodblock editions of his writings. Advice Essential Advice in Three Sets of Three Butön Rinchen Drub Butön Rinchen Drup's concise text outlines ascending qualities for sages, bodhisattvas, and Mantrayāna practitioners, mirroring the progression through Buddhism's three vehicles. Read Translated Works Mentioned In Menu Close Home Publications Read Listen Watch People Information About Meet the Team Services Translators Donate Research Tool Privacy Policy & Terms of Use SUBSCRIBE Publications Watch People Listen

Two spontaneous songs by Lelung Zhepe Dorje: one honouring the 2nd Dzogchen Drubwang Gyurme Thekchog Tenzin, the other celebrating the experience of unobstructed, effortless awareness. Both transmit direct spiritual realization through verse. Abstract In this publication, we are introduced to two spontaneous spiritual songs by Lelung Zhepe Dorje (1697–1740). The first is composed in honour of the 2nd Dzogchen Drubwang, Gyurme Thekchog Tenzin (1699–1758), addressed throughout by the devotional epithet Je Traktung Pawo ("Lord Heroic Blood-Drinker"), a conventional title and identified in the colophon as "Dzogchen Tulku Rinpoche," The song was composed at Lelung's Copper-Colored Mountain temple at Namdroling in the Olkha valley, on the occasion of the 2nd Dzogchen Drubwang's arrival there from the east, and reflects the deep spiritual esteem in which Lelung held this great Nyingma master (see notes). The second song shifts to a more introspective theme, emphasising the experience of unobstructed, spontaneous presence — a state free from rigid meditation or effort, embodying the natural flow of awareness. These spontaneous songs, or 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 realisation of the practitioner with the understanding of the audience. Please note video narration is only 2nd song at the present time. BDRC MW22130 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 The Second Dzogchen Drubwang, Gyurme Tekchok Tendzin 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 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— [1] 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 , [2] 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] The recipient of Lelung's spontaneous song—addressed throughout as "Je Traktung Pawo" and "Glorious Traktung Wangpo," and described in the colophon as "Dzogchen Tulku Rinpoche"—can be identified with considerable confidence as Gyurme Thekchog Tenzin (1699–1758), the 2nd Dzogchen Drubwang. Several converging lines of evidence support this identification. First, and most directly, the colophon's designation "Dzogchen Tulku Rinpoche" strongly points toward the Dzogchen Drubwang incarnation. The epithet Traktung ( khrag ’thung , "Blood-Drinker") is not itself sufficient for identification, since Lelung employs comparable tantric epithets elsewhere; it is the explicit Dzogchen title, together with the historical context, that provides the principal evidence. Second, the chronology fits closely. Lelung Zhepe Dorje was born in 1697 and died in 1740, while the 2nd Dzogchen Drubwang was born in 1699 and died in 1758 (Greensmith 2018; Chhosphel 2011). Significantly, primary Tibetan biographical evidence states that in the Iron-Monkey year (1740) Gyurme Thekchog Tenzin travelled to Ü together with the 2nd Dzogchen Ponlob Pema Sangngak Tenzin (Ye shes rdo rje 1996–2000, vol. 2, pp. 238–241). This makes 1740—the year of Lelung's death—a particularly plausible occasion for the encounter. Lelung died only on the twentieth day of the eighth Tibetan month of that year, leaving a substantial part of 1740 in which the meeting could have occurred (Bailey 2016). The song itself gives no date, however, so 1740 remains probable rather than certain. Third, the two men moved within the same immediate spiritual network. The 2nd Dzogchen Drubwang was closely connected with Mindroling: he studied under Minling Lochen Dharmaśrī and received extensive teachings from Minling Trichen Pema Gyurme Gyatso, while Jetsunma Mingyur Peldron is listed among his important students (Chhosphel 2011; Ye shes rdo rje 1996–2000, vol. 2, pp. 197–205). Lelung's own religious career was deeply intertwined with the same Mindroling family and transmission network, including Pema Gyurme Gyatso and Mingyur Peldron (Greensmith 2018). His 1729 Pemakö travelogue also names Raspa Kunzang Dechen as a disciple of "Dzogchen Tulku," demonstrating direct connections between Lelung's circle and the Dzogchen incarnation lineage before the encounter (Bzhad pa'i rdo rje 1983, vol. 8, p. 399.3–399.4). Finally, the colophon places the encounter at Zangdok Palri, Lelung's Copper-Colored Mountain establishment associated with Namdroling in the Ölga valley. Lelung constructed this complex on the basis of his visions of Guru Rinpoche's pure land, with patronage from Polhane (Bailey 2016). The colophon records that when "Dzogchen Tulku Rinpoche" arrived there, a long-life ceremony and Tsok were performed for him, during which Lelung spontaneously sang the present verses. Taken together, the title, chronology, shared Mindroling network, and documented visit to Lelung's own establishment make Gyurme Thekchog Tenzin the most convincing identification of Lelung's "Je Traktung Pawo," with the meeting most plausibly, though not demonstrably, occurring in 1740. [2] “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: Sle lung rje drung Bzhad pa’i rdo rje. 1983–1985. Mgur gyi rim pa thol byung rdo rje’i glu . In Gsung ’bum Bzhad pa’i rdo rje , vol. 6, 181–185. Leh: T. Sonam and D. L. Tashigang. BDRC MW22130_9A3DB8 Sle lung rje drung Bzhad pa’i rdo rje. 1983. Gnas mchog Pad+mo bkod du bgrod pa’i lam yig . In Sle lung rje drung Bzhad pa’i rdo rje’i gsung ’bum , vol. 8, 389–493. Leh: T. Sonam and D. L. Tashigang. MW22130_610579 . Ye shes rdo rje. 1996. “rDzogs chen dpon slob pad+ma gsang sngags bstan ’dzin gyi rnam thar mdor bsdus.” In Gangs can mkhas dbang rim byon gyi rnam thar mdor bsdus bdud rtsi’i thigs phreng , vol. 2, pp. 238–241. Beijing: Krung go’i bod kyi shes rig dpe skrun khang. BDRC MW25268_93D431 . Ye shes rdo rje. 1996–2000. rDzogs sprul ’gyur med theg mchog bstan ’dzin gyi rnam thar mdor bsdus (1699–1758) . In Gangs can mkhas dbang rim byon gyi rnam thar mdor bsdus , vol. 2, pp. 197–205. Beijing: Krung go'i bod kyi shes rig dpe skrun khang.. MW25268_C75B7D . Secondary: Bailey, Cameron. 2016. " A Feast for Scholars: The Life and Works of Sle lung Bzhad paʼi rdo rje ." DPhil thesis, University of Oxford, Wolfson College. Chhosphel, Samten. 2011. "The Second Dzogchen Drubwang, Gyurme Tekchok Tendzin." Treasury of Lives. https://treasuryoflives.org/biographies/view/Second-Dzogchen-Drubwang/9383 . TOL 9383; BDRC P677. Greensmith, Tom. 2018. "The Fifth Lelung Jedrung, Lobzang Trinle." Treasury of Lives. https://treasuryoflives.org/biographies/view/Fifth-Lelung-Jedrung-Lobzang-Trinle/9361 . TOL 9361; BDRC P675. Melnick Dyer, Alison. 2015. “Mingyur Peldron.” Treasury of Lives . https://treasuryoflives.org/biographies/view/Mingyur-Peldron/9394 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 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.

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A spontaneous karmamudra song by the yogin Śākya Śrī, uniting longing for his consort Namkha Dronma with direct recognition of rigpa. Abstract This song (mgur) , composed spontaneously at Shelphug Chushing Dzong, arose directly in response to the mockery and censure that greeted Śākya Śrī's decision to take a consort. Moving fluidly between Dzogchen proclamation and intimate karmamudra (las kyi phyag rgya) longing for his consort Namkha Dronma. Its recurring refrain— do whatever you please —is both a statement of unconditional realisation and a pointed rejoinder to those who would police the path of a siddha. Śākya Śrī (1853–1919) never founded a monastery, living instead in caves and tents far from institutional Buddhism; this song carries the full weight of that chosen freedom. BDRC MW23563 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 00:27 TRADITION Nyingma Kagyu INCARNATION LINE N/A HISTORICAL PERIOD 18th Century 19th Century TEACHERS Mipam Gyatso Jamyang Khyentse Wangpo Jamgon Kongtrul Lodro Taye bstan pa'i nyi ma pad+ma dri med 'od zer ye shes snang ba TRANSLATOR Tib Shelf INSTITUTIONS Dzogchen Monastery Swayambhunath Boudha Stupa Drugu Gon Namo Buddha STUDENTS kun lha bstan 'dzin bsod nams rgyal mtshan bsod nams bzang po Lama Monlam Rabzang Ngawang Tenzin Gyatso The Tenth Drukchen, Mipam Chokyi Wangpo Tokden Orgyen Tenzin Tersey Tulku Pelling Ani Wangdzin AUTHOR Śākya Śrī Arousing Desire of the Beautiful One: Simile and Meaning in Union Aho! Within the hollow of the all-ground mind, The absolute Guru—self-aware wisdom— Has always abided, inseparable. Yet, due to the clouds of innate ignorance, Direct perception remains obscured. Unseen. Through Ati, the profound and secret sovereign, The essence of the supreme secret path, All accumulated obscurations are purified. The naked true nature of aware-emptiness Has been directly realised! O hosts of obscurations, ignorance and afflictions, Now, do whatever you please! At the gateway of these bright little eyes, The beautiful one, lovely as a divine flower, Has spun the magical wheel of illusion. Within this mind of unbearable torment, She dwells continually, never apart. You, trunk of the wish-fulfilling tree, Embrace my body as much as you can. For three days, I ask for nothing more. After that, do whatever you please! From the very tip of the divine juniper tree, The divine bird, the blue cuckoo, Sings its sweet, melodious trills. The great river’s roiling waves Fill the three-thousandfold universe with their natural sound. Do not obscure this melodious voice— Hold your tongues for three days. We, master yogi and disciple, Will joyfully roam wherever we please, In the trackless realms of the world! From the very centre of my heart, A piercing torment wells up within, Stirred by heartache and passion For my sweetheart, Namkha Dronma. When my mind was utterly captivated by you, I was subjected to malicious gossip and slander— For three days, voice neither praise nor blame, After that, do whatever you please! These appearances, grasped as real, Are realised as dreamlike illusion. We, heroes of unshakeable conviction, Will set forth into the expanse of Great Bliss! COLOPHON This too was written at Shelphug Chushing Dzong, prompted by the beautiful heart-jewel. Penned by Śākya Śrī exactly as it freely arose in his mind. NOTES None BIBLIOGRAPHY Kathog Situ Chökyi Gyatso. Togden Shakya Shri: The Life and Liberation of a Tibetan Yogin. Translated and compiled by Elio Guarisco. 2nd ed. Arcidosso, Italy: Shang Shung Edizioni, 2011. Togden Shakya Shri (rTogs ldan shākya shrī). gSung ʼbum shākya shrī. 1 vols. Kathmandu: Khenpo Shedup Tenzin And Lama Thinley Namgyal, 1998. pp.703-704. BDRC MW23563 . Arousing Desire of the Beautiful One: Simile and Meaning in Union VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! Name * Email* Submit Tib Shelf is a not-for-profit organisation dedicated to translating, presenting and preserving primary source Tibetan texts across a vast array of genres and time periods. We make these literary treasures accessible to readers worldwide, offering a unique window into Tibet's rich history, culture and traditions. Tib Shelf has been accredited by the British Library with the International Standard Serial Number (ISSN): 2754–1495 CONTACT US | SHELVES@TIBSHELF.ORG © 2024 Tib Shelf. All rights reserved.

At twenty-three, Sera Khandro recounts her journey from a cherished childhood through wandering, hunger and servitude, and the struggle to remain devoted to the Dharma. Abstract In this autobiographical song, Sera Khandro tells her kindred friend Chötreng how, by the age of twenty-three, she had endured suffering enough for a lifetime. Once a cherished daughter surrounded by wealth, she came to see her home and family as obstacles to the Dharma and set out to wander. She recounts hunger, illness, bitter cold and the humiliation of being driven away, followed by a life of servitude that left little room for practice. The editorial title comes from her quotation of Milarepa: “The friend I want does not want me.” Yet she leaves open what may come through Padmasambhava’s aspirations. BDRC LINK MW1PD108254 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 03:47 TRADITION Nyingma CLAN Nub HISTORICAL PERIOD 19th Century TEACHERS Terse Drime Wozer Akye Terchen Orgyen Kacho Lingpa TRANSLATOR Tib Shelf INSTITUTIONS Riwoche Monastery Drak Yerpa Dartsang Kelzang Monastery Sera Tekchen Chokhorling Bennak STUDENTS sangs rgyas rdo rje The First Adzom Drukpa, Drodul Pawo Dorje The Fourth Chaktsa, Kunzang Pema Trinle 'jigs bral chos kyi blo gros 'gyur med rdo rje rdo rje dgra 'dul AUTHOR Sera Khandro The Friend I Want Does Not Want Me Listen, Chötreng, kindred friend of mine! This story of a woman can never be told in full. Though I am but twenty-three years of age, In all my karma, good and bad, in all my joy and sorrow, My suffering equals that of one aged eighty. At first, I was my parents’ cherished child, Nourished on the three whites and three sweets. [1] My body's radiance rivalled even the gods above— Adorned in precious jewels, Draped in costly silks. Suitor after suitor vied to claim my hand, Courting me with riches, with every luxury. My parents’ wealth and power swelled my pride— I spared no thought for the Dharma. In the middle period, through the compassion of the Three Jewels, I saw my homeland as an isle of flesh-eating demons, My kin as iron shackles of saṃsāra , This body’s beauty as the wellspring of the five poisons, And wealth and property as the seeds of sin. The thought arose in me to wander without fixed abode. I cut across the black earth with each stride, Wearing the white clouds as a hat upon my head. For sustenance, I had only black water and air. My radiant skin turned ashen, like a risen corpse. My clothes, thin rags, could not turn back even a breeze. They all called me beggar-woman, demoness; They drove me off, would not let me near, Tossed their scraps of food and drink from afar. Still, I persevered, And pursued the path of Dharma with pure resolve. The road to distant lands wore me to nothing. Winter’s biting winds raised blisters head to toe, Leaving only my tongue untouched. Blood and pus flowed without cease. Illness lingered, sharp and long— No different from the Cold Hells. When the signs of spring returned, Like a hungry ghost, I found not one morsel to eat. Outside, the cutting wind gave no mercy; Within, lack of food and clothing tormented me. Strength drained from every limb. My body could no longer bear its own weight— A feather with a broken quill. Though my heart yearned to go on, I could cover ground no more. And when the great wind element raged, My body was blown about like weathered paper. Ravaged by starvation, I lost consciousness. Such unbearable suffering I endured— Though I had not died, It was as though born into hell. In the end, I became a servant to others. I toiled at the never-ending tasks of saṃsāra— Though I saw the pointlessness of it all. Just as the deities and gurus foretold, Now neither nun nor laywoman. Through the force of past negative karma, Wherever I go, I become a servant. Though Dharma should be guarded as treasure, I let it slip away in deference to others. Though the auspicious time had come, It was obscured by my own ill deeds. Just as Lord Milarepa said: ‘The friend I want does not want me; The bad companion who wants me, I refuse.’ Yet by the power of the Protector Padmasambhava's aspirations — What lies ahead, no one can say. COLOPHON None NOTES [1] The “three whites” (dkar gsum ) are milk, curd and butter; the “three sweets” (mngar gsum ) are honey, molasses and sugar. Together they evoke the rich food with which Sera Khandro was nourished as a cherished child. BIBLIOGRAPHY Kunzang Dekyong Wangmo (Kun bzang bde skyong dbang mo). Dbus mo Bde ba’i rdo rje’i rnam thar . In Gsung ’bum , vol. 1 ( pod dang po ), pp. 210–212. BDRC W1PD108254 . Published September 2026 The Friend I Want Does Not Want Me VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! Name * Email* Submit Tib Shelf is a not-for-profit organisation dedicated to translating, presenting and preserving primary source Tibetan texts across a vast array of genres and time periods. We make these literary treasures accessible to readers worldwide, offering a unique window into Tibet's rich history, culture and traditions. Tib Shelf has been accredited by the British Library with the International Standard Serial Number (ISSN): 2754–1495 CONTACT US | SHELVES@TIBSHELF.ORG © 2024 Tib Shelf. All rights reserved.

A unique genealogy of Tibet's Barchung and Ju clans tracing their Genghis Khan lineage, offering rare insights into Mongolian Buddhism during the Ming Dynasty (1368-1644). Abstract The Ruby Garland is a genealogy of the Tibetan clans Barchung and Ju, descended from Genghis Khan. It might be the only Tibetan historical document that holds a clear account of Buddhism's existence in Mongolia during the Ming Dynasty (1368–1644). Parallel historical narratives can be found in the official historical records of the Ming Dynasty, the Ming Shi (明史). TIB SHELF W001 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 00:27 HISTORICAL PERIOD 13th Century 14th Century 15th Century 16th Century 17th Century 18th Century 19th Century CLAN Barchung LORDS 1. Genghis Khan 2. Chagatai Khan 3. Borta Ching (pending) 4. Hanwang Khola Jing 5. Tawang Negoye 6. Sanwang Tomer 7. Yerkhen Dazhi Tawang 8. Hputai Wang Ulkebe 9. Shrir Nadalai Wang 10. Maga Shri Palayon Wang 11. Sanwang Olgo Temu 12. Chinggi Dalai Wang Kunga Dorje 13. Wangchuk Gyeltsen 14. Tiwang Yeten Toktu 15. Tale Wangtang Tirti Mangga Shri 16. Ila Sikyi Wangpa Chara 17. Elche Wangsan Gaushri 18. Tawang Tolo Gechi 19. Tale Wangsiwi Tanata 20. Sanwang Tashir Ola Pen 21. Yewan Tebun Tsita Gaushri 22. Sanshri Gung Gonpo Gyel 23. Namlha Yak 24. Sanggye Tendzin 25. Gonpo Wanggyel 26. Kunzang Namgyel 27. Sanggye Tashi STATE PRECEPTORS 1. Dharma Lord Yonten Pel 2. Dharma Lord Yeshe Gyeltsen Pel 3. Dharma Lord Gelek Pel 4. Dharma Lord Jinpa Pel 5. Dharma Lord Gyamtso Pel 6. Dharma Lord Jampa Pel 7. Khyilwa Kunga Pel 8. Dharma Lord Gyeltsen Bum 9. Dharma Lord Jangchub Pel 10. Purnye Shri 11. Zhiwa Pel 12. Dharma Lord Drime Pel 13. Dharma Lord Taye Pel 14. Dharma Lord Tashi Gawai Pel 15. Dharma Lord Lachen Ozer Pelwa 16. Rana Kotu 17. Dharma Lord Gyeltsen Pel 18. Dharma Lord Lekpa Pel 19. Dharma Lord Sonam Pel 20. Dharma Lord Lama Gyurme Tashi Gyatso No State Preceptors for two Generations 21. Lama Tendzin Norbu 22. Choying Tendzin 23. Lama Jigme Chodar (no title and end of bloodline) 24. Drubchen Pema Wanggyel (lama of the lineage) 25. Gyurme Pema Chogyel (author) TRANSLATOR Tib Shelf Rachael Griffiths INSTITUTIONS N/A STUDENTS N/A AUTHOR Gyurme Pema Chögyal The Ruby Garland: A Genealogy of the Emperor Uhu Wang Genghis Khan Mangalam Shining with a plethora of virtues and good qualities, Endowed with an uninterrupted stream of magnificent activities, A treasury of attainments that fulfils all wishes and desires, Auspiciously protect me through the supreme refuge, the three precious jewels. Displays of the vajra come in various compassionate expressions: Primordial wisdom and radiant intelligence of knowledge and love, Like an ocean of inexhaustible auspicious glory, Oh, glorious Guru, simultaneously bestow all these upon me! By the blessings and power of Manjughosha, During the waning moon whilst atop a mountain The young prince of Brahma descended the stairway of heaven Relying upon the sky cord—a divine lineage. I will briefly pen the source of Genghis Khan’s lineage. Well then, concerning the subject that I will discuss: The great scholar Lang [ 1 ] said, “Human ancestry is derived from the gods, and a stream comes from the snowy mountains.” Accordingly, I will arrange a condensed history of the royal lineage of the Divine Ruler and Manifestation of Manjughosha, Genghis Khan (1162–1227). Additionally, I will present those who have a connection with that history. This includes the royal lineage of the Great Ming (1368–1644) [ 2 ] and the many gurus and spiritual masters born for the benefit of all sentient beings. A long time ago, a young, beautiful, and handsome son of the resplendent gods descended the nine stages of the divine mu cord. [ 3 ] He came to rest upon a mountain peak adjacent to the Five-peaked Mountain in China (Wu Tai Shan). He was (1) Borta Ching, [ 4 ] the son of gods of heaven. His son was (2) Tachi Gen, and his son was (3) Tamcha Ga. [ 5 ] According to the oral tradition of that locale, Tamcha Ga’s son, (4) Chingji Mergen, [ 6 ] has the same basis of emanation as the great teacher Padmasambhava. Even in these times, it is said that Padmasambhava resides in the southwestern [continent], subduing demons. Chingji Mergen’s son was (5) Laudza Bera Ol, and his son was (6) Sikin Dun. [ 7 ] Sikin Dun’s son was (7) Semdza Odzi, and his son was (8) Laju. [ 8 ] His son was (9) Nunmer Gen. [ 9 ] After his death, when the queen called Alankho, or Lenlun Mo'o Ma [ 10 ] was widowed. It was at this time that a ray of light descended either from the sky or the sun and moon, striking her. Bliss enveloped her and she was impregnated. Consequently, she gave birth to a son named (10) Boton Char, or Charmer Gen. [ 11 ] Charmer Gen’s son was (11) Gachi Tei Hou, and his son was (12) Bikhir. [ 12 ] His son was (13) Manto Don, and his son was (14) Gaitu Gen. [ 13 ] Gaitu Gen’s son was (15) Bai Shing, and his son was (16) Khora Togshing. [ 14 ] His son was (17) Dumbi Hai Khen, and his son was (18) Gabu Lagen. [ 15 ] Gabu Lagen’s son was (19) Barten Badur, and his son (20) Yepur Gaba Dur, [ 16 ] the twentieth of the royal genealogy. It was at this point that Emperor Genghis Khan [ 17 ] was born to Yesugei (1134–1171) and his queen Hoelun [ 18 ] in the Water Horse Year (1162). [ 19 ] His actual name was Temunjen, also known as (21) Emperor Taitsu Zhin Uhu, [ 20 ] and he was a great emperor akin to the glorious and meritorious autumn and a manifestation of Manjughosha’s Wheel of Stability. When he turned fifty-seven in the Earth Female Rabbit Year (1219), [ 21 ] he captured the Chinese Emperor Hu Wang's capital, becoming the emperor of the empire of astrological science and the great eastern land of the world—China. Hence, he brought all territories under [the Emperor of China] and most other areas under his domain. He governed the empire for twenty-three years, passing into the heavens at the age of sixty-six (1227). From that time on, China's (Mongolia) political dominion had spread and flourished more than ever. Therefore, fortified castles were built in the borderlands and in each direction to sustain this power. Subsequently, the tradition of the hereditary princes [ 22 ] governing these fortified castles was established. The eldest prince, Jochi Khan (1182–1227), was appointed as the king of Tokmok. [ 23 ] The second prince, Chagatai Khan (1183–1241), was given the rank of prince and was appointed as the ruler of the northern lands, principally Tokar, [ 24 ] belonging to the lower northern area of the Five-Peak Mountain, and all the areas to the north-east. He governed the Yerkhen Fortress [ 25 ] and was the actual ancestor of Kalkha Dondrub Wang, the Ju clan, and the six tribes of the Barchung clan, all of which are known in Tibet. [ 26 ] Chagatai Khan had five princes, of which the eldest, Abo La, [ 27 ] succeeded as regent. The second son, I Mama Huli, became the king of Kha Che (Islamic world) and resided at the Red Soil Fort. [ 28 ] The third son, Atira Maha Mari, became the king of India and resided at the Balasha Fort. [ 29 ] The fourth son, Kongkha Ratolo, became the king of Rom and resided at Domala Fort. [ 30 ] The fifth and youngest son, Temur, became the king of Oru Kho and was said to have resided at Bhuha Fort. [ 31 ] The aforementioned great Emperor Genghis Khan’s third son, Ogedei Khan (1185–1241), or (22) Emperor Taitsung Ingwen Hu, [ 32 ] ruled the empire for thirteen years. His son, Guyuk Khan (1206–1248), also known as (23) Emperor Tingtsung Stiyan Pinghu, [ 33 ] ruled the empire for six months. The fourth son of Genghis Khan was Tongkha Tolo. [ 34 ] His eldest son ruled the empire under the names of Mongke Khan (1209–1259), Emperor Shiyen Tsunghu Bansuhu, and Monggol Gengya. [ 35 ] All the Tibetan areas, including Utsang, Ngari, and upper and lower Do Kham, were gradually subdued by military forces during the [reign of] Prince Godan Khan (1206–1251), [ 36 ] Guyuk Khan, and Mongke Khan. Mongke Khan’s son, (24) Kublai Khan (1215–1294), widely known to Tibetans and Mongols as Sechen Gengyar, [ 37 ] ruled the kingdom for thirty-five years. Under his rule, the sacred doctrine spread and prospered, making significant contributions in service of the Buddhis teachings. He honoured great beings and gurus from the Sakya, Nyingma, and Kagyu orders, living until the age of eighty. Thereafter, the son of Kublai Khan [ 38 ] had already passed away. His name was Prince Bahu Wang, [ 39 ] or the Regent of Jing Gin. His son was Temur, or Emperor Chingtsung Kuwang Shio Uhu (26), [ 40 ] who became the king of Uljoi Tu, or Olja Du (Temur Khan; 1265–1307). [ 41 ] During his reign, he received the Great Unchangeable Precious Royal Seal, made of white jade and engraved with [the title] Kwi Zhiu Yungtang. [ 42 ] He ruled the empire for thirteen years. There were five or six royal generations from the time of Genghis Khan until these emperors. They conquered almost everyone on the planet: from the subjects of Khincha [ 43 ] in the north to all those in the other three directions up to the islands in the sea, including Zhison, Hpusang, and Siyang. [ 44 ] By bringing many of these under their control, their empire was twice the size of both the Han (206 BCE–220 CE) and Tang (618–907) dynasties. The empire was called the Great Yuan, or the Great Hor. [ 45 ] After some time had passed, Emperor Olja Du’s eldest brother’s son, Emperor Utsung Shan Shoihu (27), otherwise known as Emperor Khuluk or Goyuk (Kulug Khan; 1281–1311), [ 46 ] governed the empire for years. His younger brother, Emperor Ayu Parsata Zhin Shiuhu (28), or Emperor Buyantu (Ayubarwada Buyantu Khan; 1285–1320) [ 47 ] ruled for nine years. His son, Emperor Shubho Pala Yingtsung Wenshi Uhu (29), or Emperor Kokon (Gegeen Khan; 1302–1323) [ 48 ] ruled for three years. Up until him, all the previous emperors maintained the tradition of wearing the hats and attire of the Hor. However, it appears that Yingtsung changed them all to Chinese attire. Then Jing Gin’s grandson, Emperor Yisun Temur Jing Wang Titing (30), [ 49 ] ruled for five years. After him, some sources also assert that his eldest son Rakyi Pak, or Asukiba (31), [ 50 ] ruled the government for forty years. However, some sources say that after three months on the throne, Emperor Utsung’s youngest son, Tuktomur, [ 51 ] seized power from him and pretended to give it to his older brother, Emperor Kushala Mingtsung (32). [ 52 ] Although, Emperor Kushala Mingtsung also passed away after approximately eight months [of ruling]. The majority of sources say Kula Gotu, or Kushala Mingtsung, stayed on the throne for one month. In any case, it is also said that in the end, Emperor Temur Wentshung Jayatu (33) [ 53 ] ruled for five years while some other sources say three years. When he was about to die, his final testament was to appoint Mingtsung’s younger son, Rinchen Pel (34), [ 54 ] to sit on the throne. Following his final demands, Rinchen Pel was enthroned, but he died about a month later. At that time, the throne was vacant for six months, with Minister Emtamur Tashi [ 55 ] ruling the empire. The eldest son of Mingtsung, named Emperor Togan Temur Huitsung Zhunhu (35), or Emperor Uha (Toghon Temur; 1320–1370), [ 56 ] ruled for thirty-six years. After that point, he had to abdicate and leave for lower Hor. Concerning the reason for his abdication, he appeared to be a great religious scholar. However, he lacked knowledge in temporal and state matters, causing multiple disagreements and creating countless conflicts leading to an upheaval in the empire. For instance: there were twenty-three great bandit leaders and many less significant leaders who brought bouts of significant suffering to China, Hor, Mongolia, and Tibet. A short while after this, the Great Ming Emperor Taitsung [ 57 ] took the land under his dominion and pacified it, conquering the capital of China (Beijing) and becoming emperor. It is said the Mongol emperors descendent from Genghis Khan until to Togar Temur [ 58 ] occupied the capital of China for one hundred and forty-seven years, nine months, and ten days. After Genghis Khan had ruled over China, Togen Temur was the fifteenth emperor in the royal succession. From his time onwards, they only ruled their own territory, the land of the Hor. Some two hundred and sixty-six years later, the twentieth emperor, Hor Lekden Zhutok, allied with Karma Tenkyong Wangpo, [ 59 ] the regent of Tsang, Tibet. The emperor marched to Tibet in support of the Kagyu doctrine but died on the journey. It is said that this empire [of Northern Yuan] fell apart due to these unsuccessful conditions. In that way, the narrative on the royal lineage of the Great and Divine Ruler Genghis Khan of Hor is complete. Here, I will explain the lineage of the Great Ming emperors, who, like the Hor of the past, were benevolent to us, the heavenly descendants of Genghis Khan, our kings, ministers, and populace, as well as all the monks, principally the state preceptors, [ 60 ] in all possible ways. This includes bestowing appointments and being graciously protective, respectful, and resourceful. It is not easy to find this family lineage's origin, but the first ruler was Emperor Taitsung (Taizu; 1368–1398). [ 61 ] Taitsung was a monk in the Huang Kyou Zi Temple [ 62 ] during Togan Temur’s time. It was a period marked by banditry, an era where gangs robbed and ransacked. After hearing a great bandit leader arrived in the vicinity of the monastery, Taitsung’s friends fled. Finding himself in such a predicament, he thought, “If I run away, then the sacred objects will be ruined—they will set the temple ablaze and other such calamities. Even if I do not flee but stay and fight, I will surely not be able to protect them. Yet, if I do surrender, I fear I might become one of the bandits. What should I do?” Subsequently, he performed a divination in front of a [Buddhist] statue, which indicated that it would be better to surrender, so he waited for the bandit leader. In the process of surrendering, they conversed in Chinese, and the bandits realized that he was extraordinary and unlike others. Therefore, the people raised him up upon their shoulders, and he was given a great and powerful position through which he gradually accrued power. Thereafter, when the bandit leader died, Taitsung took the position as the head leader of the bandits. He continued to grow in prestige from then on, spreading his influence and bringing all his people under his power. After that, in the Male Earth Monkey Year (1368) he even conquered the capital city of the Great Hor. Since the empire’s control did not extend to the north and west, it was weaker than the time of the Hor (Yuan Dynasty). However, it was highly prestigious and not too dissimilar from the time of the Han and Tang dynasties when it came to other matters. The name of the empire was Great Ming. In general, its administration had good connections with Bon, Buddhist, and Vedic [traditions]. It also maintained a priest-patron relationship [ 63 ] with the early translation Nyingma, Kagyu, and Sakya. In that way, he ruled the kingdom for thirty-three years. His son Kyihun (Emperor Jianwan; 1398–1402), [ 64 ] the second royal successor, ruled for two years. His son Yewang Yung Lochenpo (Yongle Emperor; r. 1402–1424), [ 65 ] the third royal successor, paid excellent service to the Buddhist teachings, ruling the empire for twenty-two years. His son and the fourth successor, Zhinzung, [ 66 ] ruled for four years. His son and the fifth successor, Zonde, [ 67 ] ruled for eight years. His son and the sixth successor, Chi Tung, [ 68 ] ruled for thirteen years. His son and the seventh successor, Kyinta, [ 69 ] ruled for seven years. His son and the eighth successor, Tenshun, [ 70 ] ruled for eight years. Thus, it is said from the first Great Ming Emperor, Taitsung, to the last [emperor], Tenshun, [ 71 ] the Great Ming Emperors occupied the capital of China for ninety-seven human years. Apart from the first Great Ming emperor and the third [emperor called] Yewang, [ 72 ] the majority of the other emperors were too weak. It is said their reigns shortened due to such things as losing control of the eunuchs and corrupted ministers. It is also said that after Emperor Teshun, [ 73 ] there were four people: [Emperor] Utsung, the Bon favouring [Emperor] Zhitsung, the ugly [Emperor] Shontsung, and [Emperor] Krungtsun. [ 74 ] These four caused conflicts to ripen, triggering the loss of the empire to the hands of a bandit leader called Litsi Ching. [ 75 ] In the legendary narratives and writings of our ancestral chieftains, it says: “In the Water Bird Year (1633), the eighth year of the eighth successor the Great Ming Emperor Tenshun’s reign, King Taitsung Bokto conquered the capital city of China with his army. Taitsung Bokto’s actual name was Emperor Zhitsuhu and was also known as Mukton. More recently, Tibetans refer to him as Manju Sokpo Chinhwa. [ 76 ] Subsequently, the Great Ming Emperor Tenshun took control of the four cardinal borderlands of greater China where his royal descendants still reside. It is said that in two hundred years, the royal descendants will return and claim the throne of China.” Homage to Padmakara! Now, I will present the successors [and history] of our ancestors' descendants and the great ministerial state preceptors [ 77 ] connected with them. I have already discussed the succession from Genghis Khan, the Divine Ruler of Manjughosha, up to the twentieth royal descendant in the section of the history of the Hor. The twenty-first royal successor, Emperor Taitsu Zhing Puhu, [ 78 ] controlled the capital city of eastern China. The twenty-second successor is considered his son, the Second Tistsi, the Emperor Chagatai La Chinwang [ 79 ] and ruler of the Yerkhen Fortress. [ 80 ] His younger brother and fifth son of Genghis Khan, Master Sansu Tanzhin, or Dharma Lord Yonten Pel, [ 81 ] was the First Great Ministerial State Preceptor. He was a profoundly and extensively skilled victory banner of scholars and a proponent of the three baskets ( tripitaka) [of the Buddhist teachings]. He was a direct disciple of both Katok Tsangton Dorje Gyeltsen and Jampa Bum. [ 82 ] The twenty-third successor, Awola Jingwang, [ 83 ] lived a long and full life of one-hundred and seven years. His younger brother was the Second State Preceptor and Dharma Lord, Yeshe Gyeltsen Pel, who received the victory banner and title of Tungshu Wanda Shai. [ 84 ] The twenty-fourth successor was Hanwang Khola Jing. [ 85 ] His elder brother was the Third State Preceptor and Dharma Lord, Gelek Pel, who received the victory banner and the title of Hpozhiku Wanggi Pouda Shai, or the Radiant Sun Rays of the Victor’s Doctrine. [ 86 ] The twenty-fifth successor Tawang Negoye constructed Tau Titur Temple [ 87 ] at the Yerkhen Fortress, which was unrivalled under the sun. The temple was filled to the brim with representational objects of the enlightened body, speech, and mind. His half-brother from a different mother was the Fourth State Preceptor and Dharma Lord, Jinpa Pel, received the victory banner and title of Wuwan Hpapagi Youda Shi, or the Lineage Holder who Protects the Teachings. [ 88 ] The twenty-sixth successor was Sanwang Tomer. [ 89 ] His elder brother was the Fifth State Preceptor and Dharma Lord, Gyamtso Pel, who received the victory banner and title of Uwan Hpatou Yin Mioushi Wandai Shai, or the Lineage Holder and Courageous Lord who Disseminates the Doctrine. [ 90 ] The twenty-seventh successor was Yerkhen Dazhi Tawang. [ 91 ] His nephew was the Sixth State Preceptor and Dharma Lord, Jampa Pel, who received the victory banner and the title of Wuwan Hpatung Su Wanda Shai, or the Realised Lineage Holder. [ 92 ] The twenty-eighth successor was Hputai Wang Ulkebe. [ 93 ] His elder brother was the Seventh State Preceptor, Khyilwa Kunga Pel, who received the victory banner and the title of Tuwan Hputungsi Wanda Shai, or the Lineage Holder of Great Courage. [ 94 ] The twenty-ninth successor was Shrir Nadalai Wang. [ 95 ] His younger brother was the Eighth State Preceptor and Dharma Lord, Gyeltsen Bum, [ 96 ] who did not receive any titles. The thirtieth successor was Maga Shri Palayon Wang. [ 97 ] His elder brother was the Ninth State Preceptor and Dharma Lord, Jangchub Pel, who received the victory banner and title of Tuwan Hpu Shuan Ude Shai, or the Compassionate Lineage Holder. [ 98 ] The thirty-first successor was Sanwang Olgo Temu. [ 99 ] His younger brother was the Tenth State Preceptor, Purnye Shri, [ 100 ] who did not receive any titles. The thirty-second successor was Emperor Chinggin Dalai Wang Kunga Dorje, [ 101 ] and he had nine princes. The eldest prince, San Zhita Wangching, [ 102 ] was the successor to his father and controlled the Yerkhen Fortress. It is said that the current Hor Khalka Dondrub Wangchenpo is his descendant. [ 103 ] The second prince under San Zhita Wangching was the Eleventh State Preceptor, Master Zhiwa Pel, the ruler of Huwang Mei Zi'i. He received the victory banner and title of Tunghu Da Shai, or the Dharma Lord of Supreme Intellect. [ 104 ] The other six young princes were individually given golden edicts [ 105 ] and titles of lords of six large districts under the power of [Yerkhen]. These days it is said that the eighth prince Hau Puyan Tako [ 106 ] is the forefather of the Ju clan in Tibet. It later came to pass that he became the ruler of the Mong Ra Fortress. His lineage was called the Thirteen Black Spear Holding Anye Mantra Practitioners. [ 107 ] This name was bestowed since their dharma protector bears a black silk clan flag, which I will talk about in a later section. The ninth and youngest prince was acutely intelligent, exceptionally wise, highly tolerant, a prodigious orator, and a quick thinker. Even the noblest, such as the great ministers, could not compete with him. As he was King Kunga Dorje's favourite son, [ 108 ] the father kept six of the eighteen major districts for himself and gave six to his son. His father praised and bestowed upon him such items as his own imperial golden edict and golden seals from the Mongolian capital of China. The thirty-third successor was Chinggin Sanwang Gaushri Wangchuk Gyeltsen. [ 109 ] It was not known in China, Hor, nor Mongolia; however, the Barchung clan, here in Tibet, was established by him. This prince resided in the district of Ule Yerkhen Dazhi on the border of Sang Hor and Oro. [ 110 ] The thirty-fourth successor was Tiwang Yeten Toktu. [ 111 ] His elder brother was the Twelfth State Preceptor and Dharma Lord, Drime Pel, who received the victory banner and title of Tungshi Wan Minyi Giyou Yamida Shai, or the secret lord, the scholastic-adept of sutra and mantra. [ 112 ] During this patron-priest [relationship], the great Hor was in distress. Many greater and lesser bandit leaders began to gather, and many bandit hideouts sprang up in the lower part [of Mongolia]. Although an ocean of suffering began to overflow in the upper and lower parts [of Mongolia], we [our ancestors] could barely save our own six districts from becoming subservient to them. The Lord Togen Temur [ 113 ] also fled to the lower lands of Hor. Not long thereafter, the Great Ming Emperor Tai Tsung [ 114 ] settled in China’s capital city, bringing peace to the land. The thirty-fifth successor was the elder prince, Tale Wangtang Tirti Mangga Shri. [ 115 ] His younger brother was the Thirteenth State Preceptor and Dharma Lord, Taye Pel, who received the victory banner and title of Mintan Tato Yuwan Zhunthunggi Youda Shai, or the Supporter of the Victor’s Teachings—supreme unification of the oral transmission of instructions and the repository of treasure teachings of qualities. [ 116 ] From that time forward, the Great Ming emperors showed more prominent respect to Genghis Khan's royal descendants by bestowing titles, golden seals, hats signifying high rank, et cetera. The thirty-sixth successor was Ila Sikyi Wangpa Chara. [ 117 ] His elder brother was the Fourteenth State Preceptor and Dharma Lord, Tashi Gawai Pel, who received the victory banner and title of Lintan Date Khaisan Shiotunggi Youda Shai, or the Supporter of the Victor’s Teachings who simultaneously spreads the three trainings of oral transmission of instructions and the repository of treasure teachings of qualities. [ 118 ] During this priest and patron relationship, Chongti Dewa Temple was built in the district of Ule Yerkhen Dazhi Fortress. It was filled with unfathomable sacred objects symbolic of the enlightened body, speech, and mind, as well as a wrathful [statue] of Ashtasahasrikaprajnaparamita . Rapu Dewa Temple was built in the district of Orong. Ayur Dewa Temple was built in the district of Mala Punrar. Siu Pati DewaTemple was built in the district of Daun Tsung. Sesi Soto Dewa Temple was built in the district of Mongra Khar. On Sage Dewa Temple was built in the district of Tewo Rasi. Minyigi Dewa Temple was built in the district of Oshanwa Si. Thus, seven great temples were built in six districts as well as a fortified palace. [ 119 ] The thirty-seventh successor was Elche Wangsan Gaushri, [ 120 ] who lived for eighty-nine years. He provided unrivalled support for the Buddha's precious doctrine in the service of the Great Ming Emperor Yewang, or the Great Yunglo (Emperor Yongle; 1360–1423 CE). [ 121 ] His elder brother was the Fifteen Great State Preceptor and Dharma Lord, Lachen Ozer Pelwa. [ 122 ] He received the victory banner and title of Tui Luzi Giyou Tutsun Tungdau Tungton Titan Shi'i Khing Shou Tarleu, [ 123 ] or the elder master who completely and unbiasedly ascertains the doctrine of the victors, the lord of the perfectly pure primordial wisdom of the realisation of the path, and the dharma king and great abbot endowed with immutable life. It is said that out of all the highest tantric gurus, none were more learned or had more excellent qualities than him, as the great scholar and victor Longchenpa (1308–1364) [ 124 ] had already left Tibet. The thirty-eighth successor was Tawang Tolo Gechi.[ 125 ] His younger brother was the Sixteenth State Preceptor, Rana Kotu, and was not bestowed any titles. [ 126 ] The thirty-ninth successor was Tale Wangsiwi Tanata, [ 127 ] who was a great physician. His elder brother was the Seventeenth State Preceptor and the Dharma Lord, Gyeltsen Pel, who received the victory banner and the title of Khaisan Thiokyang Thuwang Datheng Kyemin Tanshi'i, [ 128 ] or the lineage abbot of the oral transmission and treasure teachings of the precious qualities of the Mahayana and of the bodhisattva vows, the one who propagates the three excellent trainings. A younger brother of his, Tale Badur Tarwa Kyab, [ 129 ] lived in a separate household. It was said that he was not a family descendant, as he was an adopted son. The six Barchung groups spread from the descendants of Tale Badur Tarwa Kyab and his elder brother, King Tale Wangsi. [ 130 ] The actual descendants of the physician King Wangsi were the older Penkor, the middle Kyabkor, and the youngest Yagkor. These three were collectively known as the three groups of lords. [ 131 ] As for the descendants of Badur Tarwa, they were the older Jamo, the middle Taglen, and the youngest Gurshul, which made up the six groups. [ 132 ] The fortieth successor was the first prince Sanwang Tashir Ola Pen, [ 133 ] who stayed in the capital. The second prince was called Daben Tsering Kyab. The third prince was Sukini Tolo Yak. [ 134 ] The second and third lived in separate households. The fourth prince was the Eighteenth State Preceptor and Dharma Lord, Lekpa Pel, who received the victory banner and the title of Hputsung Hunggi Youda Shai, or the lineage protector and the disseminator of the doctrine. [ 135 ] The forty-first successor of the great Genghis Khan was Yewan Tebun Tsita Gaushri. [ 136 ] His younger brother was the Nineteenth State Preceptor and Dharma Lord, Sonam Pel, who received the victory banner and the title Sahpo Kiyopu Manda Shai, [ 137 ] or the perpetually happy one. In this period, changes ensued in the capital of China, and a huge crisis befell the empire due to the activities of the Great Ming Emperor Toshun (Emperor Chongzhen; 1627–1644). [ 138 ] A significant fragmentation occurred, as most people in the empire fled from areas such as the Hor land and the upper and lower parts of Oro, scattering to various places. Most of them escaped to the upper and lower parts of Kokonor. Some people from the Forty Oro Tsoyan group scattered to the sunny and shaded sides of the upper part of Ma. [ 139 ] The King Dwaichen and some others fled to both the sunny and shaded sides of Shardza, [ 140 ] and it was at this time that they acquired new abodes. At that time our own Great and Powerful Genghis Khan [ 141 ] (the lord of the clan) also abandoned and fled from the district of Ule Yerkhen Dazhi to the area of upper Barwon, [ 142 ] located in the upper part of Kokonor. There they acquired new land as they settled under black and white tents. The subjects of the six controlled districts and their chieftains scattered in all directions. Some became the victims of gangs of bandits and were completely annihilated, whilst others are said to have fled, wondering to any place they could find. People from the six districts and around our fort who followed the Lord’s family had three lords and nine groups of subjects. [ 143 ] In total, there were a little over three hundred households. During this time, Emperor Mugton Tangtsung Bogto, also known by some as Mongolian Manju Changha, [ 144 ] had settled in the China’s capital, leading to a terrible and tumultuous war that subsided after about twelve years. At that time, Hor Lekden [ 145 ] was unsuccessful in Tibet and returned with his two queens and two princes. Along with three thousand soldiers of the eight Chakar groups, [ 146 ] he surrendered to Emperor Bogto. It was at this time he offered the royal seal of the Precious, Immutable Swastika to Mugton Bogto. It is said that the power of this seal established the relationship in which China, Hor, Manchu, and Mongolia came under the one-state policy of the [Manchus]. The forty-second successor was Sanshri Gung Gonpo Gyel, [ 147 ] who did not have a priest. When he was middle-aged, King Bogto’s son, Emperor Dekyi (Emperor Qianlong, 1711–1799), [ 148 ] became a patron of the Geluk tradition. His great minister, Mongolian King Gaushri Tendzin Chogyel, [ 149 ] became very powerful. Subsequently, he put the Mongolian settlements, Ziling, Dranak, [ 150 ] and others all under miserable conditions. An uprising arose as he began to proceed with his army to Tibet. In the face of this, Barchung Chede Yaggyel and Yagkor Uchen Pema Wangdrak, [ 151 ] who were relatives of our chief, refused to obey the chief’s orders. They took about one hundred different families and went to the south of the Dzachu River to surrender to Hor Mazur Tsang. [ 152 ] Once again, the two brothers did not get along well, and Che Yaggyal departed with about seventy families, settling in the valley of Washul Tramtar. [ 153 ] Some leaders came from [within those two groups] back to us in need of a clan to join, as well as provisions. These are the ones residing in Shuggur [ 154 ] to this day. The Uchen Sewang group could also not settle and came to Da Valley to reside. [ 155 ] Some of them came to settle in Ser Valley. [ 156 ] It is also said that many families of the clan separated due to infighting. At that time, the leader of the unrest, San Gung [the forty-second successor], did well in negotiating with Sog Gau Shri. Due to this, no harm was done to the people and they [were even] granted some benefits. The forty-third successor was the chief of Gungru Jasak called Lord Namlha Yak. [ 157 ] His father passed away when he turned fifteen. Not long after that, Khandro Lobzang Tenkyong [ 158 ] from Upper Mongolia created conflicts between the Tibetans and Mongols, provoking large unrest. At that time, three groups, (1) Ju Nangso, (2) Sog Dewa rod, and (3) Sershul fled to upper Dza, initially settling there. [ 159 ] The Ju Nangsog are descendants of Hau Puyan Tako and share the same blood lineage as ours. They were the lords of Mongra Fort, a minor fort under [the control of] Yerkhen. [ 160 ] Then gradually (4) Tarshul, (5) Bumshul Nying, (6) Ponpo, (7) Badur, (8) Trims Zagong, (9) Gemang, (10) Mangge, (11) Chitan, and (12) Chewo were the first to come. Those who came later were, (13) Getse Gong, (14) Gegab, (15) Trom Gab, (16) Arig Za, (17) Pongyu, (18) Ase Bayan, and (19) Bum Sar. [ 161 ] Thus, there were eighteen Mongolian clans together with the Ju clans of Hor. These nineteen clans swore allegiance to the [king] of Derge. It was at that time the three groups of lords and nine groups of subjects continued through the land of Machu and settled on the shaded side of the Dar Valley [ 162 ] in Machu. Since the aforementioned Sanshri Gung Gonpo Gyel and Jasak Namlha Yak were without priests, there were no state preceptors for two generations. The eldest prince of Jasak was Orgyen Tsering, who lived separately. Jasak’s middle son was Lord Tsangsangs Tendzin. [ 163 ] The youngest son was the Twentieth State Preceptor and Dharma Lord the Excellent Guru Gyurme Tashi Gyamtso (1714–1793), also called the great scholar and adept A Tsuta Maha Pandita Maha Guru Sara. [ 164 ] In the Male Wood Horse Year, called Victorious, he was born in Chag Trang [ 165 ] situated in the lower part of the Dar Valley in the land of Ma. In the Fire Monkey Year (1716), when [Tashi Gyamtso] was three years old, most of the Tibetans and Mongols from the Gelug tradition were provoked by [the god of desire], Metok Dachen. [ 166 ] When the impudent borderland army of the Dzungar Mongols marched to Central Tibet, it is said that they passed over a small part of Upper Ma. In the Earth Dog Year (1718), they caused large scale destruction to the teachings, principally the Nyingma teachings, especially at such monasteries as Dorje Drak and Mindroling. [ 167 ] When they returned in the Earth Pig Year (1719), a large Chinese army annihilated the Dzungar troops and their leaders. Simultaneously, a great majority of other Mongolian gurus and leaders were also annihilated by the law. As a result, the area became relatively peaceful. In the Iron Mouse Year (1720), most of the nomadic settlements in Ma escaped to other places as there were hidden enemies and bandits who were pillaging. It was difficult, in particular, to distinguish and know if the travellers claiming to be Mongolian were friends or foes. Losing hope, they decided this was not a place to reside for a significant period of time. These were the chief houses of Genghis Khan. The three groups of lords together with the nine settlements of subjects which are (1) Jamo, (2) Taklen, (3) Gurshul, (4) Gyarok Beli, (5) Tsanno Behu, (6) Achok Bechang, (7) Sokpo, (8), Gotsa, and (9) Gyeza. [ 168 ] In total, around one hundred and eighty families travelled here to the south. In Derge, the Dharma King Tenpa Tsering (1678–1738) [ 169 ] had just been enthroned [in 1714], and it was a great time for the clans to meet and submit to him. The chief house was given the position of a great lord like before. Chief Orgyen Tsering and Penkor Barchung Delek Rabten of separate houses were given the position of the great managers of Derge. Kyabkor Barchung Yeshe Tseten and Yagkor Barchung Gyeltsen Bum were given the position of the interior court. Gya, Tsan, and A were given the position of ministers like before as well as excellent resources and respect following the tradition of the kingdom. [ 170 ] Thereafter, during the time of land distribution, [the king] purposely sent the general secretary Tashi Wangchuk and gave [the Barchung] the opportunity to choose from the Dzachukha area, an incomparable place. They chose all the land of Dzahu Rama, the lands from the lower Chaktak Drangkha and the upper and lower Sakuti to the plain of Dza, the lands from Dzasang Hachak Gamapu to the entire area of Hura, Margo Womporing, upper and lower Sang Trichan, the entire land of Dzagyab Mukmo, [ 171 ] and the land that belong to the families of Lake Mang can. Thus, he gave excellent and vast lands to the smallest settlements for their resources. In brief, there were twenty-two successors of the Divine Ruler Genghis Khan of the Great Hor. Beginning from the reign of the twenty-second successor King Chagatai La Chinwang, who took control of the immutable Fort Yerkhen Dazhi in the land of north-eastern Tokar, to the forty-third successor Chief Gungru Jasak called Lord Namlha Yak, who was an owner of a nomadic black-haired tent. From the time of Chagatai La Chinwang’s younger brother, the first of the Great State Preceptors Sansu Tanzhin, or the precious Dharma Lord Yonten Pel, until Namlha Yak’s younger son the [Twentieth] State Preceptor A Tsuta Maha Pandita, Gyurme Tashi Gyamtso, the Dharma Lord of the great Translated Words of the Buddha, there were twenty excellent gurus. During these years, they were exclusively the lords who maintained and disseminated the lineage of the teachings and were the disciples of the victorious dharma lords of Katok [Monastery]. They also made offerings to and relied upon the deities of The Eight Pronouncements : Yamantaka, Vajrakila, and the protector the Mahakala as their supportive deities. They engaged exclusively in the root of all teachings called the Nyingma—the profound path of the secret Vajrayana [tradition] of the great and secret Early Translations, the tradition of the victorious Lake-Born, [ 172 ] who is the immortal and universal embodiment of all the victorious ones of the three times. Since the gurus and chiefs [of this clan] were self-composed, they could continue with their own tradition. They did not follow other traditions other than [Nyingma] and were not distracted by the vast selection of new or higher teachings. The forty-fourth successor and twenty-second successor [counting from Genghis Khan] was the great lord and doctor Sanggye Tendzin. [ 173 ] During his time, he performed excellent services to the Dharma King [of Derge] and his nephew. The king favoured him, granting great privileges. Our people found that he was quite dignified and paid him high respects as they prospered in wealth and reputation. At the age of eighty-seven he passed away, having greatly benefited beings, teaching medicine, and administering treatments His younger brother, the [Twentieth] State Preceptor, the great scholar and adept Gyurme Tashi Gyamtso received, trained in, and learnt [many teachings], relying upon many excellent teachers. These included Katok Drung Rinpoche, Minling Trichen Namgyel (1765–1812), Venerable Guru Mingyur Peldron (1699–1769), and the Second Dzogchen [Gyurme Tekchok Tendzin] (1699–1758). [ 174 ] There were many people to whom he offered the gift of the excellent teachings. These included the glorious and sacred master Katok Drung Rinpoche, Drime Zhing Gonpo (b. 1724), Gyelse Orgyen Tenpel, Gyelse Pema Namgyel, Karshing Rigdzin Chenpo, Minling Tri Trinle Namgyel (1765–1812), Khenchen Orgyen Tendzin Dorje (b.1742), Dordrak Rigdzin Chenpo Kham Sum Zilnon, the Eighteenth Lhatsun Zhabdrung, and Khampa Dzogchen Tulku Ngedon Tendzin Zangpo (1759–1792). [ 175 ] Most of their monastic students and other countless students from the north [of Tibet] were united through a single golden thread of bearing commitments to the teachings. These include people of Gome (Dome), Rongpo, Tsako, and Gyelmo Rong as well as the King of Dardo Chakla and the Lord Prince Lodro Gyamtso along with his mother, minister, and other government officials. [ 176 ] In brief, during the entirety of his life, his good and excellent deeds shone in all directions, and he passed away in the Water Ox Year (1793) at the age of eighty. Gyurme Tashi Gyamtso was alive, sometime during his fifties, he received from Changkya Rolwai Dorje [ 177 ] the title of State Preceptor A Tsuta Maha Pandita Maha Guru Sara, [ 178 ] or the supreme guru of the great crown jewel. Manchu Emperor Po Hwong also granted him many privileges and an ample amount of high respect. Emperor Po Hwong was the son of Kanshin, who was in turn the son of Emperor Dekyi, son of Pogto, the first Manchu Emperor. [ 179 ] During the time of this guru and lord, the remaining noble familial lineage of Barchung Tseyak Gyel of Tromkyi Shugu had ceased. [ 180 ] As such, they earnestly said there is no other way [for them to continue their familial line] unless they were gifted a son from the genuine, great, and noble Genghis Khan family—the Pen, Kyab, and Yak [families]. The lords agreed that it was suitable [for them to receive a child] from the highest family [of Genghis Khan]. However, there were only two boys, one of whom would be a guru and the other a lord. Penkor Delek Rabten’s second son, Gyamtso Tar, was chosen to be given to the Parkha family as their lord following the divinations and astrological calculations. [ 181 ] The forty-fifth successor, Lord Gonpo Wanggyel, [ 182 ] was a sound person, but he was weak and lost his power to the hands of others. At this time, the misdeeds of Lakho, an incapable person of the Yakkor community, [ 183 ] came to fruition, and a great number of our clan fled towards Namtsho Lake in the north. Afterwards, many of our settlements and families scattered to places like Serkhok, Gyade, and Shokpa. [ 184 ] The Lord [Gonpo Wanggyel] himself did not live past his fifties. The younger brother, Je Won Guru Tendzin Norbu,[ 185 ] was the twenty-first successor [counting from Genghis Khan]. He relied upon many excellent masters principally his paternal uncle who was a guru and the great state preceptor. He performed admirable deeds of the excellent ones such as scholarship, nobility, and kindness, passing away at sixty-six. The forty-sixth successor was Lord Kunzang Namgyel, and his younger brother was Gegen Choying Tendzin. [ 186 ] During their adolescence, the Derge representatives could not hold onto their governance, losing it to the selfish and powerful lords of Getse. These lords did what they wanted, taking the remaining settlements and entire territory of Barchung. The forty-seventh successor was Barchung Sanggye Tashi, even though he was not given the title of Lord. He and his younger brother, Guru Jigme Chodar, were the last actual successive lords of Genghis Khan’s descendants. [ 187 ] After these two brothers there were no more successive guru seat holders who were genuine descendants of the Genghis Khan lineage. However, the lord Won Guru Tendzin Norbu’s direct student was Guru Drubchen Pema Wanggyel of Adro. [ 188 ] I, Gyurme Pema Chogyel, an itinerant monk, and supposedly his reincarnation, possessing the name of an emanation and of the Dru lineage, am the current lineage holder, and I am still alive. [ 189 ] Furthermore, Adro Guru Pema Gyamtso, an excellent and supreme student of Gyurme Tashi Gyamtso, and the Derge retreatant and excellent guru, our own nephew Guru Kunzang Dargye also lived at the same time as Je Won Guru [Tendzin Norbu]. [ 190 ] COLOPHON Thus, The Ruby Garland i s a document of the genealogy of the Divine, Great Emperor Uhu Genghis Khan, an emanation of Manjughosha, and the state preceptors and gurus connected with that genealogy. Gyurme Pema Chogyel, also known as Rigdzin Tubten Gelek Pelzangpo Chokle Nampar Gyelwai De, the Twenty-Third State Preceptor of Genghis Khan’s lineage wrote it. [ 191 ] It was composed on a virtuous day in the sixth month of the Water Mouse Year (1852?) to fulfil the wishes of Lord Rigdzin, [ 192 ] a descendant of Gyamtso Tar, who is unmistakably Genghis Khan’s descendent and State Preceptor, Santang Ola Pen. [ 193 ] May it be victorious! As the ancient saying goes: “The immutable fort is the Fort of Yerkhen Dazhi. The immutable lords are the descendants of the heavenly Genghis Khan. The immutable subjects are the communities of the three and nine districts. The number of subjects is said to be one hundred and fifty-five thousand, two hundred and ten.” A later saying posits: “The descendants of the heavenly Genghis Khan governed the left, right, lower, and central regional divisions of Kokonor. There were three thousand and two hundred black nomadic tents, sixty families, and over three hundred lord families. Thus, these are the two sayings [associated with the descendants of Genghis Khan].” After some time, when they arrived in the south, there were three communities of lords: Pen, Kyab, and Yak. There were nine communities of subjects: Ja, Tak, and Gur, three communities of ministers: Gya, Tsen and A, and the three communities of subjects: Gon, Sok, and Gyo. Within those twelve [ 194 ] communities numbered around one hundred and eighty families. It is said that during the time of the Lord Tsodze Chenpo [ 195 ] and the state preceptor gurus and brothers [Tashi Gyamtso and Sanggye Tendzin], the status [of the whole community] was higher than that of Brahma. May it be victorious! NOTES [1 ] rlangs [2] ta'i ming, 大名 [3] dmu thag [4] sbor ta' ching [5] ta' chi gan; tham cha ga [6] ching ji mer gan [7] la'u dza be ra 'ol and sis kin dun [8] sems dza 'o dzi and la ju [9] nun mer gan [10] a lan kho and len lun mo'o ma [11] bo ton char and char mer gan [12] ga chi the'i ho'u; sbi khir [13] man tho don; ga'i thu gan [14] ba'i shing; kho ra thog shing [15] dum bi ha'i khan; ga bu la gan [16] bar than bA' dur; ye phur ga bA dur [17] ching gis rgyal po'am jing gir [18] ye phur ga ba dur; mo hu lun [19] The original text states this is the Water Male Tiger Year. [20] the mun jen and tha'i tsu zhing u hu wang rdI, 皇帝 [21] The original text states thirty-eight. [22] gdung brgyud this tsi, 太子 [23] ju chi; thog mog [24] cha ga ta'i; chin wang, 亲王; thod dkar [25] Yardkand or Yarkent (yer khen) is currently a county in Uyghur Autonomous Region and used to belong to Chagatai Khanate. [26] khal kha don 'grub wang, 'ju, and 'bar chung [27] sras this tsi; a b+ho la [28] i ma ma hu li; sa dmar gyi mkhar [29] a ti ra ma hA ma ri; bA la sha'i mkhar [30] kong kha ra to lo; rom and sdom la'i mkhar [31] the mur; o ru kho; and mkhar b+hu ha [32] u go ta; tha'i tsung ing wen hu wang rdI [33] go yug; ting tsung sti yan phing hu wang rdI [34] stong kha tho lo [35] mung khe; Shi yan tsung hu ban su hu wang rdI; mong gol gan gya [36] u la go ta [37] hu pi la'i; se chen gan gyar [38] se chen gan gya [39] ba hu wang [40] the mur, or ching tshung ku wang Shi'o 'u hu wang rdI [41] ul jo'i thu', or ol ja du [42] kwi zhi'u yung thang [43] khin cha [44] gzhi son; h+phu sang; si yang [45] dwa'i yu'an, 大元; and chen po hor [46] u tshung Shan Sho'i hu wang rdI, or khu lug, or go yug [47] a yu par sa ta zhin tshung khin Shi'u hu, or bu yan thu rgyal po [48] shu b+ho pha la yin tsung wen Shi 'u hu wang rdI, or ko kon rgyal po [49] yi sun the mur jing wang thi'i ting rgyal po [50] ra khyi phag, or a su ki ba [51] thug tho mur [52] ku sha la ming tsung rgyal po, or ku la go thu [53] the mur wen tsung ja ya thu [54] rin chen dpal [55] blon chen em tha mur tha shris [56] tho gan the mur hu'i tsung zhun hu wang rdI, or u hA rgyal po [57] tA'i ming tha'i tsung rgyal po [58] tho gar the mur [59] hor legs ldan zhu thog rgyal po; gtsang pa sde srid karma bstan skyong dbang po [60] tI shri [61] tha'i tsung rgyal po [62] hu'ang kyo'u zi lha khang [63] The priest-patron relationship, or mchod yon, played a pivotal role in the history of Tibet by establishing connections with other dynasties including the Yuan, Ming, and Qing. [64] kyi hun [65] ye wung g.yung lo chen po [66] bzhin rdzung [67] zon de [68] ci thung [69] kyin tha [70] then shun [71] There are spelling variances in the text with ton shun, thon shun, and ten shun, alluding to the same individual. [72] ye dbang [73] the shun [74] u tsung, zhi tsung; shon tsung; khrung tsun [75] li tsi ching [76] tha'i tsung bog to rgyal po; zhi tsu hu wang rdI; mug ton; man ju sog po ching hwa [77] tI shri blon chen po [78] tha'i tsu zhing phu hu wang rdI [79] this tsi gnyi pa cha ga tA'i la chin wang rgyal gpo [80] Yerkhen and Yarkant are the same fortress. [81] tI shri blon chen po 01, chos rjes yon tan dpal, slob dpon gsan su twan zhin. It is also important to mention here that bla rab and tI shri are interchangeable in the text. [82] kaHtok gtsang ston rdo rje rgyal mtshan; byams pa 'bum [83] a bO la Jing wang [84] tI shri blon chen po 02, chos rje ye shes rgyal mtshan dpal; thung Shuwan dA sha'i [85] han wang kho la jing [86] tI shri blon chen po 03, chos rje dge legs dpal; h+pho zhi ku wang gi po'u dA sha'i [87] tA wang gnas go ye; lha khang ta'i tis tur [88] tI shri blon chen po 04, chos rje sbyin pa dpal; wu wan h+pha h+pha gi yo'u dA shi'i [89] gsan wang tho mer [90] tI shri blon chen po 05, chos rje rgya mtsho dpal; u wan h+pha tho'u yin mi'o'u si wan dA sha'i [91] yer khen dA zhi Ta wang [92] tI shri blon chen po 06, chos rje byams pa dpal; wu wan h+pha thung Shu wan dA sha'i [93] h+phu tA'i wang u lke be [94] tI shri blon chen po 07, 'khyil ba kun dga dpal; Thu wan h+phu thung si wan dA sha'i [95] shrIr rna dA la'i wang [96] tI shri blon chen po 08, chos rjes rgyal mtshan 'bum [97] ma ga shrI pha la yon wang [98] tI shri blon chen po 09, chos rjes byang chub dpal; Thu wan h+pha Shu'an u dE sha'i [99] gsan wang ol go the mu [100] ti shri 10 pur+N+ye shri [101] ching gin dA la'i wang kun dga' rdo rj rgyal po [102] gsan zhi tA wang ching [103] hor khal ka Don 'grub wang chen po [104] tI shri blon chen po 11, slob dpon zhi bad pal, hu wang me'i zi'i bdag po; thung hu dA sha'i [105] gser yig [106] ha'u phu yan tA ko [107] a mnyes sngags pa mdung nag can bcu gsum [108] kun dga' rdo rje [109] ching gin gsan wang gau shri dbang phyug rgyal mtshan [110] u le yerk hen dwa zhis rdzong; bsang hor; o rod [111] tI wang ye then thog tu [112] tI shri blon chen po 12, chos rjes dri med dpal, thung Shi wan mi nyi gi yo'u ya mi dA sha'i; mdo sngags mkhas grub gsang ba'i bdag po [113] bdag po tho gan the mur [114] tA'i ming tha'i tsung rgyal po [115] tA las wang thang Thir thi mang+ga shri [116] tI shri blon chen po 13, chos rjes mtha' yas dpal, min than Ta to yu wan bzhun thung gi yo'u dA sha'i; gdams pa'i bka' babs yon tan gter mdzod kha sbyor mchog ldan rgyal bstan 'degs pa [117] i la si kyi wang pa cha ra [118] tI shri blon chen po 14, chos rjes bka shis dga' wa'i dpal, lin than dA te kha'i san Shi'o thung gi yo'u dA sha'i; gdams pa'i bka' babs yon tan gter mdzod bslab gsum 'dom spel rgyal brtsan zhabs nas 'degs pa [119] The temples and their districts include: (1) lha khang chong ti dE ba – u le yerk hen dwa zhis rdzong (2) lha hang ra phu dE ba – o rong rdzong (3) lha khang a yur dE ba – ma la pu n+rar rdzong (4) lha khang si'u pa ti dE ba – dA’un tsung gi rdzong (5) lha khang sas si so to dE ba – mong ra mkhar rdzong (6) lha khang on sa ge dE ba – the bo ra si rdzong (7) lha khang mi nyi gi dE ba – 'o shan ba si rdzong [120] el ce wang gsan gau shri [121] tA'i ming ye dbang ngam g.yung lo chen po [122] tI shri blon chen po 15, chos rjes bla chen 'od zer dpal ba [123] TU'i lu zi gi yo'u tu tsung thung dA'u thung Ton Ti Than shi'i khing zho'u Tar le'u [124] klong chen pa dri med 'od zer, BDRC P1583 [125] tA wang tho lo ge chi [126] tI shri blon chen po 02, ra rna ko tu [127] tA las wang gsi bi Tha nA tha [128] tI shri blon chen po 17, chos rjes rgyal mtshan dpal; kha'i san Thi'o kyang Thu wang dwa Theng kyas min than shi'i [129] tA las bA dur thar ba skyabs [130] rgyal po tA las wang gsi [131] 'phen skor; skyabs skor; yag skor; and rje nges tsho gsum [132] 'ja' mo; stag len; and gur shul [133] gsan wang tA shir o la 'phen [134] dwa ben tshe ring skyabs; su ki ni tho lod yag [135] tI shri blon chen po 18, chos rjes legs pa dpal; h+phu tsung hung gi yo'u dA sha'i; brgyud skyongs bstan spel [136] ye wan the bun tsi tA gau shri [137] tI shri blon chen po 19, chos rjes bson nams dpal; sa h+pho ki yo phud man dA sha'i [138] tA'i ming tho shun rgyal po [139] mtsho sngon; o rod tsho yan bzhi bcu; rma stod [140] dwa'i chen rgyal po and shar rdza [141] jing gir wang chen po [142] According to 'ju dgon po sprul sku, bar won is in them chen district under Qinghai province. [143] 'bangs [144] mug ton thang tsung bog to rgyal po; sog man ju chang hwa [145] hor legs ldan [146] cha dkar mtsho brgyad [147] gsan shrI gung mgon po rgyal [148] bde skyid rgyal po [149] blon chen sog po rgyal gau shri bstan 'dzin chos rgyal [150] zi ling and sbra nag [151] 'bar chung che de yag rgyal; yag skor dbu chen pad+ma dbang drag [152] rdza rgyud; hor ma zur tsang [153] wa shul khram thar khog [154] shug gur [155] dbu chen sad dbang; zla khog [156] gser khog [157] gung ru ja sag dpon gnam lha yag [158] mkha' 'gro blo bzang bstan skyong [159] 1. 'ju nang so; 2. sog sde bA; 3. ser shul [160] ha'u phu yan tA ko; mong ra mkhar rdzong [161] 4. thar shul; 5 'bum shul rnying, 6 dpon po; 7 bA dur; 8 khrims bza' gong; 9 dge mang; 10 mang dge; 11 chis tAn; 12 che wo; 13 dge rtse gong; 14 dge 'gab; 15 khrom 'gab; 16 a rig bza'; 17 dpon rgyu; 18 a se bA yan; and 19 'bum gsar [162] dar lung [163] o rgyan tshe ring; dpon tsang sangs bstan 'dzin [164] tI shri 20, chos rjes 'gyur med bkra shis rgya mtsho; mkhas grub chen po 'a tsU Ta ma hA paN Ti ta ma hA gu ru sa ra; BDRC P8741 [165] lcags 'phrang [166] me tog mda' can ('dod lha ) is the god of desire. [167] rdo rje brag dgon; smin grol gling [168] 1 'ja' mo; 2 stag len; 3 gur shul; 4 rgya rog bE li; 5 tsan no be hu; 6 a lcog be cang; 7 sog po; 8 mgo rtsa; 9 gye za [169] sde dge rgyal po 10 bstan pa tshe ring, BDRC P4095 [170] 'phen skor 'bar chung bde legs rab brten – gner chen; skyabs skor 'bar chung ye shes tshe brtan and yag skor 'bar chung rgyal mtshan 'bum – mdun skor nang ma; and rgya, tsan, and a – blon [171] rdza hu ra ma; lcags thag 'phrang kha man; sa ku ti; rdza gsang ha cag 'ga' ma phu; hu ra; mar sgo womp u ring; gsang khri; rdza rgyab smug mo [172] mtsho 'khrung [173] sangs rgyas bstan 'dzin [174] kaH thog drung rin po che; smin gling khri chen 05 'phrin las rnam rgyal, BDRC P674 (It is not clear to us whether this is the Third Throne Holder rin chen rnam rgyal (1694–1758; BDRC P674 ) or the Fifth Throne Holder mentioned in this paragraph.); rje bla ma mi 'gyur dpal sgron, BDRC P678 ; and rdzogs chen grub dbang 02 'gyur med theg mchog bstan 'dzin, BDRC P677 [175] kaH thog drung rin po che; dri med zhing mgon po, BDRC P5972 ; rgyal sras o rgyan bstan 'phel; rgyal sras pad ma rnam rgyal; mkhar shing rig 'dzin chen po; smin gling khri chen 'phrin las rnam rgyal; smin gling mkhan chen 03 o rgyan bstan 'dzin rdo rje, BDRC P683 ; rdor brag rig 'dzin chen po khams gsum zil gnon; lha btsun 18 zhabs drung; khams pa rdzogs chen grub dbang 03 nges don bstan 'dzin bzang, BDRC P7404 [176] sgo me/rdo me; rong bo; tsa kho; rgyal mo rong; dar mdo lcags la mi che sa’i rgyal ba/mi nyag lcags la rgyal po; bdag po lha sras blo gros rgya mtsho [177] lcang skya rol pa'i rdo rje [178] tI shrir tsU Ta ma Ti ma hA ru sa rA [179] man ju bog to sras/ bde skyid rgyal po/ de sras khang shin/ de sras rgyal po hwong [180] krom kyi shu gur 'bar chung tshe yag rgyal [181] rgya mtsho thar; 'phen skor bde legs rab brten; phar kha [182] dpon mgon po dbang rgyal [183] yag skor ba bla kho [184] gser khog; rgya sde; shog pa [185] rje dbon bla ma bstan 'dzin nor bu [186] dpon kun bzang rnam rgyal; dge rgan chos dbyings bstan 'dzin [187] 'bar chung sangs rgyas bkra shis; bla ma 'jigs med chos dar [188] a gro bla ma sgrub chen pad+ma dbang rgyal [189] 'gyur med pad+ma chos rgyal; 'bru rigs [190] a gro bla ma pad+ma rgya mtsho; kun bzang dar rgyas [191] bla rab 'dzin pa 23 rig 'dzin tub bstan dge legs dpal bzang po phyogs las rnam par rgyal ba'i sde [192] dpon rig 'dzin [193] gsan Tang tI shri o la 'phen [194] The text states thirteen communities, however, there are only twelve. [195] dpon 'tsho mdzad chen po BIBLIOGRAPHY 'Gyur med pad+ma chos rgyal. 1852?. ' Jam dbyangs brtan pa'i 'khor lo'i sgyu 'phrul gyi rol gar 'od gsal gnam gyi lha zhing u hu wang jing gir gyi gdung rab yi ger bkod pa pad+ma rA ga'i phreng ba zhes bya ba bzhugs so . London: Tib Shelf W001 The Ruby Garland: A Genealogy of the Emperor Uhu Wang Genghis Khan VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! Name * Email* Submit Tib Shelf is a not-for-profit organisation dedicated to translating, presenting and preserving primary source Tibetan texts across a vast array of genres and time periods. We make these literary treasures accessible to readers worldwide, offering a unique window into Tibet's rich history, culture and traditions. 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