Treasure Revealer Jigme Lingpa 1730–1798 BDRC P314 TREASURY OF LIVES LOTSAWA HOUSE Jigme Lingpa was a visionary disciple of Longchen Rabjam Drimé Özer (1308–1364) and was a highly influential treasure revealer. He is specifically known for The Heart Essence of the Vast Expanse, or the Longchen Nyingtik, which continues to be prevalently practiced today. Prayer The Vajra Verses: A Prayer of the Fierce Inner Heat Jigme Lingpa Jigme Lingpa's Longchen Nyingtik instruction on fierce inner heat practice, composed as a supplication to be sung between lineage prayers and practice commencement. Read Translated Works Biography The Biography of Ḍākki Losal Drölma Tubten Chödar A realized female master, Ḍākki Losal Drölma served as custodian of her half-brother Do Khyentse's treasure teachings while deepening her own spiritual attainments in Tibet's sacred sites Read Biography The Biography of Gyalse Rigpe Raltri Tubten Chödar Son of Do Khyentse and recognized as Jigme Lingpa's son's reincarnation, Rigpe Raltri became a revered Minyak guru, transmitting the Yangsang Khandro Tugtik treasures to his own son. Read Biography Biography Of Getse Lama Jigme Ngotsar Gyatso Tenzin Lungtok Nyima Getse Lama Jigme Ngotsar Gyatso, disciple of Jigme Lingpa and founder of Kilung Monastery, spread the Longchen Nyingtik teachings while establishing his own enduring legacy. Read Biography The Biography of Dzogchen Khenchen Abu Lhagang Khenpo Tsöndru Khenpo Tsöndru chronicles his teacher Pema Tegchok Loden (1879–1955), from his studies with renowned masters to his role as Dzogchen Śrī Siṃha's abbot, culminating in solitary meditation practice. Read Biography Abridged Biographies: The Lineage of the Do Family Do Dasal Wangmo Chronicling Do Khyentse Yeshe Dorje's lineage, with special attention to his half-sister Losal Drölma - an honored teacher whose story emerges from the margins of temple narratives. Read Mentioned In Menu Close Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate SUBSCRIBE Publications Watch People Listen

Jamgön Kongtrul traces Jamyang Khyentse Wangpo's remarkable previous incarnations, revealing unexpected connections to significant Buddhist masters through history. Generating Wonder & Glory: A Supplication to Jamyang Khyentse Wangpo’s Successive Lives Arranged in a Rough Summary Homage to the guru! Primordial wisdom treasury of the victors and their heirs, Fathering fully-fledged buddhas in all times and dimensions, Compassionately guiding all beings who pervade the entirety of space, Blessed One, Mañjuśrīghoṣa, I supplicate you! Comprehending all phenomena with your outstanding, supreme wisdom, Lord of the Ati teachings, Mañjuśrīmitra; Attainer of the vajra body, always present for the sake of beings, Vimalamitra—I supplicate at both your feet. Great charioteer drawing the sun of the teachings to the Land of Snows, Gentle protector, Trisong Detsen; Custodian of the compendium of teachings benefiting everyone you meet, Gyalse Chogdrub Gyalpo—I supplicate at both your feet. Lord Amitābha, Dīpaṃkara, Your supreme heart son, [381] Nagtso Tsultrim Gyalwa; Avalokiteśvara’s emanation and glory of the teachings and beings in the Land of Snows, Gyalwe Jungne—I supplicate at both your feet. Ocean of amazing treasure revealers’ wheel-wielding monarch, Sovereign Nyangral Nyima Özer; Milarepa’s heart son who physically departed to Khecara, [ 1 ] Rechungpa Dorje Drakpa—I supplicate at both your feet. Called Monastic Physician throughout the Land of Snows, Prophesized by the victors, unequalled Gampopa; Crown ornament of all vajra holders in Tibet, Drakpa Gyaltsen—I supplicate at both your feet. Speech emanation of the Dharma king, lord of the eighteen treasure caches, Tamer of beings, Guru Chökyi Wangchuk; Dharma king, sole protector of all beings in the three [382] realms, Lodrö Gyaltsen—I supplicate at both your feet. Turning the unsurpassable wheel of the teachings of the effortless vehicle, Samantabhadra, Drimé Özer; Holding the treasuries of the inconceivable Magical Net, [ 2 ] Yarje Orgyen Lingpa—I supplicate you both. Omniscient sovereign of the Kadam teachings, Whose enlightened activities pervade all of space, Gendun Drubpa; Cared for by the lord of the mountain retreat and possessing the supreme accomplishment, Mahāpaṇḍita Vanaratna—I supplicate you both. Source for the ocean of all the classes of tantras, Lord of all wisdom and realization, Khyenrab Chöje of Shalu; Demonstrating magical displays for the benefit of others across the entire world, Great adept, Tangtong Gyalpo—I supplicate you both. Most outstanding holder of the explanatory teachings [ 3 ] in Tibet, Mañjuśrīghoṣa in reality, Khyentse Wangchuk; Hearing whose name protects from the dangers within existence, Supreme scholar and adept, Pema Wangi Gyalpo—I supplicate you both. Powerful holder of knowledge mantras, also known as Wangpö De, Tashi Tobgyal Khandro Yongdrubtsal; Guardian protector of the Land of Snows during the end of the age of strife, Ngawang Lobzang Gyatso—I supplicate you both. Twelfth reincarnation of Gyalse Lhaje, Speech emanation of Orgyen, great treasure revealer, Chöje Lingpa [383]; Great abbot of Evaṃ, possessing knowledge, love, and capability, Jampa Namkha Chimé—I supplicate you both. Perfecting the dynamic display of the wisdom mind, Propagating the Ati teachings in all directions, Jigme Lingpa; Incomparable lord of the wheel, possessing the seven transmissions, Jamyang Khyentse Wangpo—I supplicate you both. By the power of this supplication of undivided, single-pointed respect, May supreme and excellent beings Care for me in all my lives to come, And may the two benefits of self and other be perfected by my immense deeds! Protector, when you have actualized complete buddhahood, May I be the first to be born in the assembly of your retinue! Moreover, may I hold the gateways of all teachings, spread them in a hundred directions, And actualize enlightenment like you! May your teachings shine like the light of day, And may the excellent stream of your enlightened activities flow to the edges of existence! May even the phrase “degeneration of the world” never be heard, And may a new golden age of virtuous goodness pervade in every direction! COLOPHON Upon the request and gift bestowed by the glorious and great holder of the evaṃ teachings, the Dharma lord Kunga Jamyang of Ngari, the vajra student of the omniscient and precious lama [Jamyang Khyentse Wangpo], Lodrö Tayape De, wrote this supplication prayer on an auspicious day in the first half of the Month of Miracles at the great Dzongsar Tashi Lhatse Religious College. May virtue increase! NOTES Generating Wonder and Glory is found in volume one of Jamyang Khyentse Wangpo’s Seven Transmissions Collection (Kabab Dun). Jamgön Kongtrul Lordö Taye composed the work as a prayer to Jamyang Khyentse Wangpo’s previous incarnations, a well-known supplication style of Tibetan Buddhist biographical and devotional literature. Supplicating such prominent figures as Trisong Detsen (742–796/800), Atiśa (982–1054/55), Nyangral Nyima Özer (1124–1192), and Chöje Lingpa (1682–1720), to name a few, Khyentse Wangpo’s previous incarnations include several prominent individuals who helped shape the culture and religion of the Tibetan plateau. [1] Khecara ( mkha’ spyod ) is, first and foremost, a highly purified experience connected with spiritual accomplishments ( dngos grub, siddhi ) in Buddhist tantra. It is a manifestation in which one’s realization is a completely pure realm. Endowed with eight qualities, such as subtly of form, the higher classification of Khecara is an utterly pure realm where one can further train on the path. Associated with the realm of form, the god realm, and the human realm, this lesser state can be reached through meditative abilities or by yakṣī or siddha guides. For further reading on the topic, see Tayé, “Journey and Goal,” 346–48. [2] Māyājāla [3] The explanatory teachings refer to the Lamdre (Paths and Results) teachings of the Sakya school. Published: June 2022 This work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License . Originally published for Khyentse Vision Project Photo credit: Shangpa Network & Foundation BIBLIOGRAPHY ’jam dbyangs mkhyen brtse’i dbang po. 2013. kun mkhyen bla ma ’jam dbyangs mkhyen brtse’i dbang po’i ’khrungs rabs rags bsdus kyi gsol ’debs ngo mtshar dpal sked . In mkhyen brtse’i bka’ babs, vol. 1, 379.1–383.6. dkar mdzes bod rigs rang skyong khul sde dge rdzong: rdzong sar khams bye’i slob gling. BDRC MW4PD2082 Jamgön Kongtrul Lodrö Tayé. Journey and Goal: An Analysis of the Spiritual Path and Levels to Be Traversed and the Consummate Fruition State . In Treasury of Knowledge, Books Nine and Ten. Translated by Kalu Rinpoché Translation Group. Ithaca, NY: Snow Lion Publications, 2011. Abstract Jamgön Kongtrul Lodrö Taye supplicates the previous incarnations of Jamyang Khyentse Wangpo. You might be surprised by the list of important masters he was associated with. BDRC LINK MW4PD2082 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 05:17 TRADITION Karma Kagyu INCARNATION LINE Dzogchen Kongtrul Jamgön Kongtrul Dzigar Kongtrul Zhechen Kongtrul Kalu Rinpoche HISTORICAL PERIOD 19th Century TEACHERS Khenchen Tubten Gyaltsen The Ninth Drukchen, Mingyur Wangyal The First Datrul, Ngedön Tenpa Rabgye The Eighth Pawo, Tsuglak Chökyi Gyalpo Sönam Lodrö The Fourth Dzogchen Drubwang, Mingyur Namkhe Dorje Karma Tegchok Tenpel Drubgyu Tenzin Trinle The Sixth Traleb, Yeshe Nyima Pema Tenpel Jamyang Khyentse Wangpo Gyurme Tutob Namgyal The Ninth Situ, Pema Nyinje Wangpo The Fourteenth Karmapa, Tegchok Dorje Chogyur Lingpa Karma Zhenpen Özer Karma Norbu Karma Ösal Gyurme Gyurme Tenzin Pelgye Rigzin Gyatso The First Gyatrul, Dongak Tendzin The Twelfth Lab Kyabgön, Wangchen Gyerab Dorje The First Tsangchen Dorje Lopön, Ngawang Chöpel Gyatso The Second Penor, Rigzin Palchen Dupa TRANSLATOR Tib Shelf INSTITUTIONS Kaḥtok Mindröling Dzogchen Monastery Zhechen Palyul Monastery Sekhar Gutok Dratang Densatil Tsal Gungtang Tsurpu Monastery Takten Puntsok Ling Samye Zurmang Dutsitil Dzongsar Longtang Drölma Lhakhang Dzamtang Tsechu Monastery Chöje Monastery Tsangwa Monastery Karma Monastery Pewar Reting Monastery Nenang Derge Parkhang Śrī Siṃha College Chagpori Palpung Tsetang Mawochok Alo Paljor Gang Yangpachen Trandruk Zurmang Namgyaltse Khoting Lhakhang Drak Yerpa Drak Yongdzong Lhasa Tsuklakhang Potala Samye Chimpu Tashi Dokha Tsādra Rinchen Drak Dzongshö Zangri Khangmar Maṇḍala Monastery Yarlung Sheldrak Tarde Monastery Ringul Monastery Changlung Monastery Dzö Monastery Tsogyal Latso Dzongo Monastery Kyodrak Monastery Lhadrang Monastery Namgyal Ling Pangpuk Yamalung Yilhung Lhatso Yumbu Lagang Sinpo Ri Lhakhang Hepo Ri Tashi Podrang Pemaling Lake Götang Bumpa Dagam Wangpuk STUDENTS The Fourth Shechen Gyaltsab, Pema Namgyal The Fourth Rotachetsang, Lobzang Chöjor Lhundrub The Third Dodrubchen, Jigme Tenpe Nyima Mipam Gyatso Loter Wangpo Ngawang Damchö Gyatso The Fifteenth Karmapa, Khakhyab Dorje Shākya Shrī The Fifth Dzogchen Drubwang, Tubten Chökyi Dorje The Third Kaḥtok Situ, Chökyi Gyatso Gatön Ngawang Legpa Sönam Chödrub The Second Dzaḥka Chogtrul,Kunzang Namgyal Tubten Gyaltsen Özer Jamyang Sherab Chökyi Nangwa The First Gyatrul, Dongak Tenzin Rigzin Gargyi Wangchuk Norbu Tenzin Orgyen Tenzin Karma Ngedön Nyingpo Kunga Ngedön Zhabpa The Eighth Dzamtang Chöje Kutreng, Mipam Chökyi Jampa The First Tsangchen Dorje Lopön, Ngawang Chöpel Gyatso Dzongwo Kyabgön The Tenth Zurmang Trungpa, Karma Chökyi Nyinje Tubten Legshe Zangpo Tashi Chöpel Tubten Nyendrak The Fifth Shechen Rabjam, Pema Tegchok Tenpe Gyaltsen Tenzin Drakpa The First Adzom Drukpa, Drodul Pawo Dorje The Third Gurong, Orgyan Jigdral Chöying Dorje Ayu Khandro Dorje Paldron The Second Penor, Rigzin Palchen Dupa Khenchen Tashi Özer Palden Chimé Tagpe Dorje Chogyur Lingpa The Sixty-Fifth Ngor Khenchen, Dampa Rinpoche Ngawang Lodrö Zhenpen Nyingpo Könchok Paldrön Ngawang Jampel Rinchen AUTHOR Jamgön Kongtrul Lodrö Taye Generating Wonder & Glory: A Supplication to Jamyang Khyentse Wangpo’s Successive Lives Arranged in a Rough Summary VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! 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Treasure Revealer Dudjom Lingpa 1835–1903 BDRC P705 TREASURY OF LIVES LOTSAWA HOUSE HAR Dudjom Lingpa, born in 1835 in the Serta valley of eastern Tibet, was a renowned Nyingma treasure revealer (tertön) and Dzogchen master recognized as a reincarnation of Tertön Dudul Dorje . From an early age, he experienced profound visionary encounters with deities, heroes, and ḍākinīs, who guided him toward his destiny as a teacher and revealer of sacred texts. Despite a nomadic and challenging lifestyle, he uncovered several treasure cycles, including the widely practiced Dudjom Tersar lineage, and cultivated a family of influential spiritual heirs. Known for his unconventional and rugged persona, Dudjom Lingpa’s teachings bridged ancient Tibetan spiritual wisdom with a fresh, accessible approach, earning him lasting reverence among Tibetan Buddhist practitioners. Guidebook Hidden Sacred Land of Pemakö Dudjom Lingpa Dudjom Lingpa maps Pemakö's sacred geography, revealing its power spots, deity abodes, and purifying landscapes through traditional guidebook wisdom and spiritual insight. Read Translated Works Mentioned In Menu Close Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate SUBSCRIBE Publications Watch People Listen

Teacher Pema Tegchok Loden 1879–1955 BDRC P6955 TREASURY OF LIVES LOTSAWA HOUSE PHOTO CREDIT Pema Tegchok Loden was a twentieth-century Nyingma master from Kham. He was educated at Śrī Siṃha College at Dzogchen Monastery, where he served as the twentieth abbot, from 1904 to 1912. He spent the last four decades of his life in retreat in a cave above Dzogchen. Translated Works Biography Mura Pema Dechen Zangpo Tenzin Lungtok Nyima A genealogy of the Mura lineage through its incarnations, focusing on the Third Mura Pema Dechen's life, teachings, and key relationships, penned by Tenzin Lungtok Nyima. Read Biography The Biography of Dzogchen Khenchen Abu Lhagang Khenpo Tsöndru Khenpo Tsöndru chronicles his teacher Pema Tegchok Loden (1879–1955), from his studies with renowned masters to his role as Dzogchen Śrī Siṃha's abbot, culminating in solitary meditation practice. Read Biography The Wondrous Light of Lunar Nectar Dilgo Khyentse Tashi Paljor Dilgo Khyentse Tashi Paljor chronicles the life of Chatral Kunga Palden (1878-1944) in this luminous biographical account. Read Mentioned In Menu Close Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate SUBSCRIBE Publications Watch People Listen

Teacher Rigpe Raltri 1830–1896 BDRC P7933 TREASURY OF LIVES HAR Dechen Rigpe Raltri (1830–1896), son of Do Khyentse Yeshe Dorje , was a significant Tibetan Buddhist master known for his spiritual lineage and miraculous life events. Born in Golok, his name, "The Blissful Sword of Awareness," was inspired by the legendary appearance of a golden sword at his birth. Identified as the reincarnation of Jigme Nyinche Özer, son of Jigme Lingpa , Rigpe Raltri trained under masters like Mingyur Namke Dorje and Dza Patrul Rinpoche at Dzogchen Monastery. He later led several monastic institutions and preserved his father's teachings, including overseeing the construction of Do Khyentse's reliquary stūpa. Renowned for his profound practice and contributions, he passed away in 1896, leaving a lasting spiritual legacy. Translated Works Biography The Biography of Ḍākki Losal Drölma Tubten Chödar A realized female master, Ḍākki Losal Drölma served as custodian of her half-brother Do Khyentse's treasure teachings while deepening her own spiritual attainments in Tibet's sacred sites Read Biography The Biography of Gyalse Rigpe Raltri Tubten Chödar Son of Do Khyentse and recognized as Jigme Lingpa's son's reincarnation, Rigpe Raltri became a revered Minyak guru, transmitting the Yangsang Khandro Tugtik treasures to his own son. Read Timetable A Chronological Timetable: Lives of Do Khyentse’s Familial Line Tubten Chödar A chronology of birth and death dates mapping Do Khyentse Yeshe Dorje's family lineage through its key figures and connections. Read Biography A Brief Biography of Jetsunma Do Dasal Wangmo Tsangpo A renowned female master in eastern Tibet, Do Dasal Wangmo - Do Khyentse's great-granddaughter - served as nun, physician, and treasure revealer, later teaching medicine despite political hardship. Read Biography Abbreviated Biography of Jamyang Khyentse Wangpo Jamgön Kongtrul Lodrö Taye Jamgön Kongtrul celebrates Jamyang Khyentse Wangpo's mastery of diverse Tibetan spiritual traditions in this reverent biographical account. Read Lineage Prayer A Lineage Prayer for the Natural Liberation of Grasping Gyalwang Nyima, Do Khyentse Yeshe Dorje A compilation of supplication verses and transmission lineage for Do Khyentse's Dzinpa Rangdröl treasure cycle, arranged by Galwang Nyima from original revealed texts. Read Mentioned In Menu Close Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate SUBSCRIBE Publications Watch People Listen

Do Khyentse's final aspirational prayer from his Dzinpa Rangdröl treasures, concluding the Exceedingly Secret Enlightened Heart Essence of the Ḍākinī collection. 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 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 VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! 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Twentieth-century yoginī Tamdrin Lhamo, daughter of treasure revealer Nakla Jangchub Dorje, practiced at Nagla Gar, a Nyingma monastery in Chamdo. A Biography of Tamdrin Lhamo Tamdrin Lhamo [ 1 ] was born to a noble family in 1923, the Water Pig Year of the fifteenth sexagenary cycle, at a place called Nyakla Gar [ 2 ] in Rachukado [ 3 ] in the district of Gonjo in Chamdo. [ 4 ] Her father was Nyakla Jangchub Dorje, and her mother was Drimé Wangmo. [ 5 ] Tamdrin Lhamo received and practised her father’s treasure teachings, including The Compendium of the Ocean of Dharma , [ 6 ] consisting of some forty large volumes, along with their empowerments, transmissions, and pith instructions. In particular, having continuously engaged in the instructions on the winds from her father’s treasure teaching of Vajravārāhī, in seven-day cycles over some twenty-one weeks, she remained for a week distilling the essence of space. Specifically, she practised the quintessence of her father’s treasure teachings, the Yangtik Nakpo Sergyachen . [ 7 ] This ḍākima had the manifest ability to remove cataracts by using [a single strand of] her hair. Her breast milk was the best for purifying eye diseases, drib diseases, [ 8 ] and other ailments. She was not the least bit familiar with the usual attachment felt towards relatives and friends nor animosity towards foes. [As a result], she cared for many disciples, such as monks and laypeople. On the morning of the twenty-seventh day of the second month of the Tibetan Earth Sheep Year, 1979, in her fifty-seventh year, within a state in which the two purposes are accomplished spontaneously, she called upon all her disciples and relatives, such as those from Serka and Tserong, [ 9 ] who were close to her residence and issued a statement: ‘You shouldn’t be sad now — there is no end to birth other than death. Even though my [original] lifespan was fifty-two years because of my Lama Rinpoche’s care and due to having given birth to my young daughter, I was able to prolong my life by a few years. Also, I have seen the face of Vajravārāhī on a few occasions. Now, I must go to the Paradise Arrayed in Turquoise Petals [ 10 ] for a while. Do not hold onto my body out of attachment.’ This, amongst other things, is what she said. That night, her mind departed for the sake of others. Her relics were kept for seven days, and nothing remained of her entire body other than a form measuring twenty-six centimetres or just over one handspan,[ 11 ] as the rest dissolved into light. In that area, a crowd numbering thousands all saw that display of passing away plainly before their very own eyes. Many of the people who previously apportioned blame to her requested forgiveness. COLOPHON None NOTES [1] rta mgrin lha mo, 1923–1979, BDRC P210 [2] nyag bla sgar, BDRC G596 [3] ra chu rka do [4] chab mdo go 'jo, BDDRC G2182 [5] nyag bla byang chub rdo rje, BDRC P211 ; dri med dbang mo [6] bka' 'dus chos kyi rgya mtsho [7] yang tig nag po gser gyi rgya can [8] grib nad is a type of disease brought about by planetary spirits that causes states of unconsciousness, strokes, and other symptoms, such as pimples. [9] gser rka; rtse rong [10] G.yu lo bkod pa'i shing is the Buddhafield of Tārā. [11] mkhyid lhag gang tsam is the distance between a thumb and little finger. Photo Credit: Himalayan Art Resources Published: November 2021 Edited: April 2022 BIBLIOGRAPHY don rdor and bstan 'dzin chos grags. 1993. “rta mgrin lha mo”. In mi sna, pp. 1022–1024. par gzhi dang po, bod ljongs mi dmangs dpe skrun khang. BDRC W19803 Abstract Tamdrin Lhamo was a twentieth-century yoginī of the Nyingma monastery Nagla Gar in Chamdo. Her father was the treasure revealer and Dzogchen master Nakla Jangchub Dorje. BDRC LINK W19803 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 02:52 TRADITION Nyingma INCARNATION LINE N/A HISTORICAL PERIOD 20th Century TEACHERS Nagla Changchub Dorj e TRANSLATOR Yeshe Khandro INSTITUTION Nyagla Gar STUDENTS Unknown AUTHORS Döndor Tenzin Chödrak A Biography of Tamdrin Lhamo VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! Name * Email* Submit Tib Shelf is a not-for-profit organisation dedicated to translating, presenting and preserving primary source Tibetan texts across a vast array of genres and time periods. We make these literary treasures accessible to readers worldwide, offering a unique window into Tibet's rich history, culture and traditions. Tib Shelf has been accredited by the British Library with the International Standard Serial Number (ISSN): 2754–1495 CONTACT US | SHELVES@TIBSHELF.ORG © 2024 Tib Shelf. All rights reserved.

Dzogchen Master Khenpo Ngawang Palzang 1879–1941 BDRC P724 TREASURY OF LIVES LOTSAWA HOUSE Khenpo Ngawang Palzang, a renowned nineteenth- to twentieth-century Nyingma master, was born in 1879 in Derge, Kham. Recognized early for his spiritual gifts, he trained under Nyoshul Lungtok Tenpe Nyima, receiving profound Dzogchen teachings in the Longchen Nyingtik lineage. As abbot of Katok Monastery, he preserved Nyingma traditions, trained thousands of monks, and authored significant texts. Known for his humility and realization, he balanced retreat practice with teaching, leaving a lasting legacy in Tibetan Buddhism before passing in 1941. Poetry Talking to Myself Khenpo Ngawang Palzang Khenpo Ngawa Palzang's stream of consciousness flows through self-reflection and moral inquiry, inviting readers to examine their own condition in this meditation on accountability. Read Advice Devotion is the Highest Practice Khenpo Ngawang Palzang Khenpo Ngawang Palzang's morning devotional rings clear and true with tantra's essential message: devotion stands as the highest practice. Read Buddhist A Prayer to Lord Atiśa and His Spiritual Sons Khenpo Ngawang Palzang Khenpo Ngawang Palzang's devotional prayer to Jowo Je Atiśa and his successors captures the essence of spiritual lineage while embodying profound Buddhist devotion. Read Translated Works Mentioned In Menu Close Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate SUBSCRIBE Publications Watch People Listen

Getse Lama Jigme Ngotsar Gyatso, disciple of Jigme Lingpa and founder of Kilung Monastery, spread the Longchen Nyingtik teachings while establishing his own enduring legacy. Biography Of Getse Lama Jigme Ngotsar Gyatso Getse Lama Jigme Ngotsar Gyatso, the disciple of Rigzin Jigme Lingpa and the Third Dzogchen [Drubwang, Ngedön Tenzin Zangpo], was born in the Iron Dog year of the twelfth sexagenary cycle, 1730, into a pure noble family of the renowned nomadic clan of Getse. [ 1 ] This was in a sacred place protected by the prominent local guardian Dorje Penchuktsal of the god class, near the slow-flowing Dachu River, which belongs to a region of Derge in Dokham [eastern Tibet]. [ 2 ] His household was headed by his father Nyingbum Gyal, a chieftain of Getse, and his mother Drölma. [ 3 ] Since his early years, he clearly displayed signs of being an excellent person, such as having faith [in Buddhism] and renunciation. When he was young, he left a clear footprint in the stone as if trampling the mud, as he subdued a samaya-breaking evil spirit by manifesting in the form of Guru Drakpo and bounded it by oath. Once, looking to the southwest, he exclaimed: “I’m so delighted that the Yarlung valley will have a good harvest this year!” The elders sitting there inquired, “Why are you happy about the harvest in the Yarlung valley?” He replied: “Because my teacher from previous lives, the omniscient Second Buddha, lives there.” On another occasion, when all the local people were upset about having to pay the yearly tax to the kingdom of Derge, he made the following statement to his father: “You may be afraid of these chieftains now, but when I’m older, I’ll be the Derge king’s preceptor, and there’ll even be a time when I’ll be the object of their worship.” Through such assertions, he displayed mastery over the superknowledges and signs of a siddha. Since the age of eight or nine, he trained in writing and reading, which he had no difficulty comprehending. He also became proficient in the daily liturgical texts of the Dzogchen tradition [held at his monastery]. At the age of thirteen, he went to the mother monastery, Rudam Orgyen Samten Chöling, and was ordained by his spiritual mentor Sengdruk Pema Tashi. [ 4 ] Then, he took the bodhisattva vows of the two oral teachings from Gyalse Zhenpen Taye. [ 5 ] Additionally, learned and accomplished ones of this monastic center, such as the Jewön Pema Kundröl Namgyal, Ngedön Tenzin Zangpo, and so on, bestowed upon him maturating empowerments and liberating instructions of the Oral Transmission and the Revealed Treasures, as well as endless instructions on the traditions of sūtra and mantra. [ 6 ] Because of these trainings, he became known as Getse Lama Sönam Tenzin (“Meritorious Doctrine-Holding Lama of Getse”). [ 7 ] Then, when he was about thirty, as all the interdependent phenomena coincided—the deities’ [520] divine, symbolic prophecies, and Ngedön Tendzin Zangpo’s requests—it became evident that the time was ripe. Therefore, he went to meet his lineage lord of many lives, the Omniscient Lama Jigme Khyentse Özer. [ 8 ] After he was lovingly accepted as a disciple, he was given the name Jigme Ngotsar Gyatso, and became one of the heart disciples known as the Four Jigmes. [ 9 ] For a long time, he adhered to the three pleasing ways, [ 10 ] and as a result he received the general oral and treasure teachings of the Early Translations school, as well as tantras, transmissions, and pith instructions of the highest vehicle—the Secret Heart Essence, as if filling a vase to the brim. [ 11 ] He attained the highest view of realization after penetrating the vital points of the practice. At one point the Omniscient Lama [Jigme Lingpa] predicted: “Now, you will go to Dokham. There, you’ll establish a monastic community of the Heart Essence teachings and build a two-story temple on the scale of sixteen pillars, with newly constructed statues and sacred objects. This will benefit the Dharma as well as sentient beings extensively.” He then named the monastery Gönsar Ogmin Rigzin Pelgye Ling. [ 12 ] As for the inner sacred object of worship, he gifted him a chölichima bronze statue of Vajrakumāra in union, [ 13 ] handwritten notes of the Vajrakīlaya tantra tradition, a Kadam “lotus-bouquet” stūpa, a primary blessed kīla wrapped in the high-quality golden silk threads, an elephant tusk, Götsangpa Natsok Rangdröl’s hat, [ 14 ] the Omniscient Lama’s own empowerment hat, and offerings. He also bestowed a ceremonial bell of Chinese darlima bronze, [ 15 ] a silver-brimmed cup made from a yeti’s skull, a handmade life-force chakra of the three protectors Ekajaṭī, Rāhula and Vajrasādhu, a longevity arrow made of white sandalwood, nine wall-sized tangkas based on Ocean of the Eight Heruka's Pronouncement painted in gold on a black field, and a portrait of the Omniscient Lama. [ 16 ] Blended into the paint were countless sacred substances—namely, the nose blood of the Omniscient Lama himself, relics of the paṇḍitas, siddhas, and bodhisattvas from India and Tibet, some of the relics had the power to multiply. Powerful guardians of the Heart Essence such as Ekajaṭī, Rāhula, Vajrasādhu, and others offered their service by personally unrolling the canvas and preparing the painting materials, such as pigment. The way in which the Omniscient Lama himself created the tangka with his own hands is clearly delineated in the autobiography, An Ear of Grain Comprised of Excellent Deeds . [ 17 ] When this excellent master, Lama Jigme Ngotsar Gyasto, insistently requested the supreme Omniscient Lama [Jigme Lingpa] to ride out to Domé one time to carry out the earth-taming liturgy and site consecration for the temple, [ 18 ] the Omniscient Lama responded: “I’m now burdened with old age. Even if I were to go, the environment of a distant land wouldn’t suit me. There’s little need to do so and more reasons to say no.” Then the Omniscient Lama assured him: “Indeed in the past, when the Derge king’s escorts came to invite me, I only gave them [in return] a letter and three representations of body, speech, and mind, without having to go there myself. But student, for you and faithful disciples, signs of blessing and virtue will surely manifest, just as if I were going there myself.” Then the lord [521] ventured to his homeland of Dokham on foot. He surveyed the land for an appropriate site for the monastery but could not find anything for certain. Thus, feeling discouraged, he prayed to his teacher concentratedly. At that time, one night in his dream, three lamas in white robes appeared in a luminous manifestation from the western sky. They used their shawls as wings and, flying like birds, they descended upon the eastern-facing side of the vale. There, by hovering in the sky and performing a vajra dance, they left footprints on a boulder that looked like a white tent and chanted the mantra of Vajrakīlaya. The sounds of the environment and beings of that valley, including the creatures, plants, earth, stones, river, and so on, naturally resonated with the chant of Vajrakīlaya. The next day, in a group of five, the master and his disciples departed. In accordance with his dream, they found that the valley and the boulder with footprints were exactly there. The location of the monastery was thus identified. Because the vale possessed the natural sounds of Vajrakīlaya and was an empowered abode of the great, glorious Kīla, it was named Kilung (“Valley of Vajrakīlaya”). [ 19 ] At this sacred site, there was a housewife named Tashi Chözom. [ 20 ] As they went to a yak-hair tent, she held a ladle full of milk to welcome the master and his disciples. Auspicious connections, such as this, naturally coincided. Around the same time, the king of Derge requested a divination from the Omniscient Jigme Lingpa and Do Drubwang Rinpoche to see what kind of rituals should be performed for the prince. They said [to the king]: “Jigme Ngotsar, the disciple of the Omniscient Jigme Lingpa and a wonderful and fearless yogin practicing the Vajrakīlaya teachings, lives in Getse, which is in your jurisdiction. Invite him and command that he must not only perform a Vajrakīlaya drubchen ceremony but also give a longevity empowerment.” Accordingly, an important minister was specifically dispatched to invite him to the capital, where he fulfilled the wishes of the king, the queen, and the prince. The lord received innumerable worship for his service and all the required resources for establishing the new monastery. As soon as everything related to the monastery and the sacred objects it houses was completed, the great siddha Jigme Trinle Özer and the lord Jigme Ngotsar, with a hundred monks, performed a consecration ceremony. [ 21 ] Tens of regional people became permanent monks in the monastery, and the theories and practices of the Victor’s teachings were conducted as time went by. Especially, throughout the summer and winter, the lord continuously turned the wheel of the Dharma of the Great Perfection’s Secret Heart Essence. As a result, countless great disciples, who were sure to be inheritors of the lineage, arose: Jigme Gyalwe Nyugu, Mahāsattva Paltrul Rinpoche, Do Khyentse , and so on. [ 22 ] At that time, Ritrö Rigzin Gyatso, the great treasure revealer Nyima Drakpa’s heart disciple, and the first tulku of Mura in Dza, a great spiritual mentor and emanation of the noble and supreme Avalokiteśvara, resided in the Gödum valley in upper Dza, engaging in the essential practice and establishing a domain where people adopted virtue and abandoned evil deeds. [ 23 ] There he lived as a great being, benefiting whomever he encountered through such deeds as constructing, for the glorious merit of gods and humans, the Mura Dokhar Chenmo (“Mura Maṇi Wall”). [ 24 ] [522] The wall was replete with a great many collections of Dharmas carved onto stone plates—the Kangyur, Tengyur, and an incredible amount of dhāraṇīs and mantras. After being invited to the monastic seat, he was entrusted with the teachings of Gönsar Ogmin Rigzin Pelgye Ling. Having exhibited the completion of his disciples’ training for the time being, the lord [Lama Jigme Ngotsar Gyatso] passed into nirvāṇa around sixty years old. Subsequently, the second [Kilung] reincarnation, Jigdral Chokle Namgyal, born in Troshul of lower Dza, was identified by [the Fourth Dzogchen Drubwang] Mingyur Namkhe Dorje. His incarnation, Jigme Trinle Dorje, was born in the lower part of Getse. Along with Jigme Trinle Dorje’s reincarnation, Shedrub Nyide Özer, this lineage of tulkus sat on the monastic seat in succession. Because of them, the teaching there kept flourishing. [ 25 ] COLOPHON None NOTES [1] ’jigs med ngo mtshar rgya mtsho, b. 1730~1750, BDRC P2881 ; ’jigs med gling pa, 1730–1798, BDRC P314 ; rdzogs chen grub dbang 03 nges don bstan ’dzin bzang po, 1759–1792, BDRC P7404 ; dge rtse, BDRC C2CN10983 [2] rdo rje ’phan phyug rtsal; sde dge, BDRC G1539 [3] dge rtshe’i dpon po snying ’bum rgyal; sgrol ma [4] rdzogs chen ru dam o rgyan bsam gtan chos gling, BDRC G16 ; seng phrug pad+ma bkra shis, b. 1798, BDRC P2914 [5] rgyal sras gzhan phan mtha yas ’od zer, 1800–1855, BDRC P697 [6] rje dbon pad+ma kun grol rnam rgyal, 1706–1773, BDRC P6006 ; The Oral Transmission and Revealed Treasures are two primary transmissions of the Nyingma tradition. [7] dge rtse’i bla ma bsod rnams bstan ’dzin [8] ’jigs med mkhyen brtse’i ’od zer [9] The Four Jigmes were the heart disciples of Jigme Lingpa: (1) Dodrubchen Jigme Trinle Özer, (2) Jigme Gyalwe Nyugu (’jigs med rgyal ba’i myu gu 01, 1765–1842, BDRC P695 ), (3) Jigme Ngotsar Gyatso, and (4) Jigme Kundröl Namgyal (’jigs med kun grol rnam rgyal, b. 1719, BDRC P2AG29 ). Alternatively, there is a list concerning the Four Jigmes from Kham in which Jigme Kundröl Namgyal is replaced by Jigme Gocha (rig ’dzin ’jigs med go cha, b. 1763, BDRC P9099 ). See “Four Jikmes.” [10] The disciple pleases his teacher through material offerings, service, and practice. [11] rgyud lung man ngag [tantra, transmission, and pith instruction] can refer to the teachings of Mahāyoga, Anuyoga, and Atiyoga of the Nyingma tradition; gsang pa nying thig [12] dgon gsar ’og min rig ’dzin ’phel rgyas gling [13] Another name for Vajrakīlaya [14] Götsang pa Natsok Rangdröl (rgod tshang pa sna tshogs rang grol, 1605/1608–1677, BDRC P1687 ). [15] A kind of Chinese bronze. [16] dpal chen bka’ ’dus rgya mtsho, BDRC T01JR183 [17] Emending legs bshad yongs ’dus snye ma to legs byas yongs ’du’i snye ma; kun mkhyen ’jigs med gling pa’i rnam thar legs byas yongs ’du’i snye ma, BDRC WA4CZ1260 [18] mdo smad [19] kiHlung dgon, BDRC G3955 [20] bkra shis chos ’dzoms [21] rdo grub chen 01 'jigs med ’phrin las ’od zer, 1745–1821, BDRC P293 [22] rdza dpal sprul o rgyan ’jigs med chos kyi dbang po, 1808–1887, BDRC P270 ; mdo mkhyen brtse ye shes rdo rje, 1800–1866, BDRC P698 [23] mu ra 01 ri khrod rig ’dzin rgya mtsho, BDRC P2JM457 ; rig ’dzin nyi ma grags pa, 1647–1710, BDRC P425 ; mu ra sprul sku’i skye brgyud, BDRC R8LS13176 ; mgos zlum; rdza stod, BDRC G2328 [24] mu ra’i rdo mkhar chen mo [25] This section contains the continuation of the Kilung incarnational line that began with the First Kilung Getse Lama Jigme Ngotsar Gyatso. Those listed in the text are as follows: the Second Kilung Jigdral Chogle Namgyal (kiHlung 02 ’jigs bral phyogs las rnam rgyal, 1836–1886) born in Troshul (khro shul) and recognized by the Fourth Dzogchen Drubwang Mingyur Namkhe Dorje (rdzogs chen grub dbang 04 mi ’gyur nam mkha’i rdo rje, 1793–1870, BDRC P1710 ); the Third Kilung Jigme Trinle Dorje, also known as Jigme Pema Dorje (kiHlung 03 ’jigs med phrin las rdo rje, 1887–1929); and the Fourth Kilung Shedrub Nyide Özer (kiHlung 04 bshad sgrub nyi zla’i ’od zer, 1931–1965). See “Kilung Incarnation Line.” BIBLIOGRAPHY bstan ’dzin lung rtogs nyi ma. dge rtse’i bla ma ’jigs med ngo mtshar rgya mtsho (22). In snga ’gyur rdzogs chen chos ’byung chen mo, 519–22. pe cin: krung go'i bod rig pa dpe skrun khang, 2004. BDRC W27401 . “Four Jikmes.” Rigpa Shedra Wiki. January 5, 2020. https://www.rigpawiki.org/index.php?title=Four_Jikmes . “Kilung Incarnation Line.” Rigpa Shedra Wiki. February 12, 2020. https://www.rigpawiki.org/index.php?title=Kilung_Incarnation_Line . Abstract Holder of the Longchen Nyingtik, disciple of Jigme Lingpa, and founder of Kilung Monastery, Jigme Ngotsar Gyatso, aka Getse Lama Sönam Tenzin, helped establish and promulgate the teachings of his masters. Come take a glimpse into the enlightened life of this master by reading his concise biography, penned by Tenzin Lungtok Nyima. BDRC LINK W27401 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 00:27 TRADITION Nyingma INCARNATION LINE Getse Lama HISTORICAL PERIOD 18th Century 19th Century TEACHERS Jigme Lingpa Third Dzogchen Drubwang, Ngedön Tenzin Zangpo The Third Shechen Rabjam, Paljor Gyatso Bala Tashi Gyatso The First Dobrubchen, Jigme Trinle Özer Sengdruk Pema Tash i Gyalse Zhenpen Taye Özer Jewön Pema Kundröl Namgyal TRANSLATOR Shengnan Dong INSTITUTIONS Katok Monastery Dzogchen Monastery Palyul Monastery Samye Chimpu Kilung Monastery STUDENTS The Fourth Dzogchen Drubwang, Mingyur Namkhe Dorje Patrul Orgyen Jigme Chökyi Wangpo Orgyen Chechok Palgyi Dorje Gyalse Zhenpen Taye Özer Orgyen Drodul Lingpa Jigme Trinle Dorje Shedrub Nyide Özer Jigme Gyalwe Nyugu Dola Jigme Kalzang The Third Mura, Pema Dechen Zangpo AUTHOR Tenzin Lungtok Nyima Biography Of Getse Lama Jigme Ngotsar Gyatso VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! Name * Email* Submit Tib Shelf is a not-for-profit organisation dedicated to translating, presenting and preserving primary source Tibetan texts across a vast array of genres and time periods. We make these literary treasures accessible to readers worldwide, offering a unique window into Tibet's rich history, culture and traditions. Tib Shelf has been accredited by the British Library with the International Standard Serial Number (ISSN): 2754–1495 CONTACT US | SHELVES@TIBSHELF.ORG © 2024 Tib Shelf. All rights reserved.

After five days of Guru Pema practice, Chöwang's pure vision atop Mt Meru reveals worldly omens and a profound teaching: all phenomena, even demons, arise from mind itself. An Extraordinary Pure Vision at Kharchu's Nectar Cave: A Dream of Guru Chöwang Namo Guru! It was the morning following five days of Guru Pema’s heart practice in Nectar Cave of Kharchu, Lhodrak. After breakfast and a gaṇacakra, I cast out the torma, and it flared up with light. As I looked at it, a numbness fell over my vision. Then, the grand torma materialized as Mount Meru and the four continents. Atop the palace of the Ever-Victorious One, perched at the peak of the mountain, was the Guru of extraordinary and complete liberation. At the sight of him and from a place of great elation, I swelled with pride and my heroic resolve emboldened. Out of my attachment to the world, I intently took in the view and witnessed armies clashing at the smoky border regions. I was horrified as my mind raced with terror. In any case, without the time to do anything about it, these displays of extraordinary omens were deceptive demonic obstacles, stirring up intense negative thoughts. I became ill-pleased with myself since I was driven by my clinging to various prideful notions of good and bad. Then the self-aware Guru explained the following Dharma to me, dispelling the obstruction of conceptual thoughts. “Emaho! Chöwang the treasure revealer, consider this: the omens you, a faithful and diligent man with karmic fortune, have experienced are fantastic. However, it is a demonic obstacle when elation and arrogance manifest—remain vigilant! For instance, seeds sown in the spring season sprout because of the abundance of water and manure. This is the nature of phenomena, so why is it surprising? “In a similar fashion, excellent signs also appear according to your mind’s [387] habituation to noble thoughts. Basically, good signs don’t come from somewhere else; they are mental [ 1 ] phenomena, so don’t be arrogant about it. Nevertheless, due to doubt, negative thoughts, [ 2 ] arrogance, timidness, or fear, they are demons—it’s like a monkey who becomes angry and agitated by looking at its face reflected in a mirror—what you perceive in your mind does not come from someplace else. “So, don’t worry about demons, and even if the nine-headed Lord of Death literally appears, there are no gods or demons separate from the mind. If one examines the mind with reason, there’s nothing to identify. Good and bad signs are akin to dreams. Therefore, objects and the mind are non-dual emptiness: where there are no likes, dislikes, or arrogance and no attainment in terms of fruition. Through the power of a mind familiarized [with such realization], everything needed will come to be, just like a precious treasury. The mind is empty by its very essence, and its objects are illusory. It has always been this way, so you shouldn’t doubt it. “When you realize it is so, the demons will grant you siddhi. In the meantime, you will be free from all activities and the act itself. Unrealized deities also create obstacles. Therefore, hold that understanding in the center of your heart.” “Having understood this fully, one should practice in the following way. For the sake of all beings who lack realization, one should take to heart the accomplishment of bodhicitta and, also in the end, dedicate all virtue to the omniscience of all beings. Always visualize the guru as the deity atop the crown, become revolted by saṃsāra, renounce the ten non-virtues and so forth, guard the three vows, and make offerings to the deities and Dharma protectors. “Since everything is an illusion, renounce attachment. Since demons are of one taste in the nature of the mind, if the mind rests as it is without distraction and mindfulness, the demons will be like darkness that can never bear the sunrise [388] or like ice melting in water. “If you strive in that way, non-conceptual fruition will dawn. If you don’t listen to your own advice, explaining the Dharma to others will be woefully pointless. Therefore, listen to this advice from the self-aware Guru!” COLOPHON I, Chökyi Wangchuk the monk of Pang [ village ] , have explained the advice of the self-aware Guru that dispels obstacles. All adherents should etch it in their hearts. Iti . [ 3 ] Thus, it was said. OṂ ĀḤ HŪṂ MAHĀ GURU SARVA SIDDHI HŪṂ: This is Pang Ban Chökyi Wangchuk’s spiritual pledge. NOTES Sigla: A1 and A2: Guru Chöwang (gu ru chos dbang). 1979. gu ru chos dbang gi rang rnam dang zhal gdams . 2 vols. rin chen gter mdzod chen po’i rgyab chos , vols. 8–9. Paro: Ugyen Tempai Gyaltsen. BDRC MW23802 . B1–3: Tertön Guru Chökyi Wangchuk (gter ston gu ru chos kyi dbang phyug). 2022. gter ston gu ru chos kyi dbang phyug gi ran rnam dang zhal gdams bzugs so , vols. 1–3. Edited by Dungse Lama Pema Tsewang (gdung sras bla ma pad+ma tshe dbang). Lamagaun, Nepal: Tsum Library. [1] A1: 387.1 interpolation: snang srid ’khor ’das (A1: ’khors) thams cad (A1: thaMD ) la sems las ma *rtogs (A1: rtoD ) chos med phyir ces pas (Because it is said, “Concerning all of phenomenal existence, whether of saṃsāra or nirvāṇa, there exist no phenomenon that is understood to be separate from the mind.”). [2] A1: 387.1 interpolation: gi gegs (A1: geD) sel (A1: gsel) dpas mtshon pas gsal bar ston no (A1: bstonno ) (“the analogy clearly demonstrates dispelling the obstacles of [x]”). [3] Tibetanized Sanskrit quote marks. Published: May 2024 BIBLIOGRAPHY Guru Chöwang (gu ru chos dbang). 1979. g+hu ru chos dbang gi rnalaM/ mkhar chu bdud+tsi phug gi dag snang khyad par can bzhug so+ho . In gu ru chos dbang gi rang rnam dang zhal gdam s. rin chen gter mdzod chen po’i rgyab chos , v. 8, 385–388. Paro: Ugyen Tempai Gyaltsen. BDRC MW23802 . Tertön Guru Chökyi Wangchuk (gter ston gu ru chos kyi dbang phyug). 2022. gu ru chos dbang gi rnal lam/ mkhar chu bdud rtsi phug gi dag snang khyad par can bzhugs so . In gter ston gu ru chos kyi dbang phyug gi ran rnam dang zhal gdams bzugs so , vol. 2, 57–58. Edited by Dungse Lama Pema Tsewang (gdung sras bla ma pad+ma tshe dbang). Lamagaun, Nepal: Tsum Library. Abstract Following five days dedicated to Guru Pema’s heart practice, a pure vision befalls Guru Chöwang in which he finds himself atop Mt. Meru, where he perceives frightening worldly omens. Beware of phenomenal demons and one’s arrogance. But never forget there is nothing that does not come from the mind. BDRC LINK MW23802 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 00:27 TRADITION Nyingma INCARNATION LINE Tri Songdetsen HISTORICAL PERIOD 13th Century TEACHERS Namkha Pal TRANSLATOR Tib Shelf INSTITUTION Layak Guru Lhakhang STUDENTS Gyalse Pema Wangchen Ma Dunpa Menlungpa Mikyö Dorje AUTHORS Guru Chökyi Wangchuk An Extraordinary Pure Vision at Kharchu's Nectar Cave: A Dream of Guru Chöwang VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! Name * Email* Submit Tib Shelf is a not-for-profit organisation dedicated to translating, presenting and preserving primary source Tibetan texts across a vast array of genres and time periods. 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A compilation of supplication verses and transmission lineage for Do Khyentse's Dzinpa Rangdröl treasure cycle, arranged by Galwang Nyima from original revealed texts. A Lineage Prayer for the Natural Liberation of Grasping ཀུན་བཟང་ཡབ་ཡུམ་སྟོན་པ་འོད་མི་འགྱུར། ། kunzang yabyum tönpa ö mingyur Samantabhadra and Samantabhadrā in union, Teacher of Immutable Light, [ 1 ] ཁྲག་འཐུང་གཞོན་ནུ་དཔའ་བོ་སྟོབས་ལྡན་དཔལ། ། traktung shönnu pawo tobden pal Glorious, powerful, and blood-drinking Youthful Hero, [ 2 ] དྲི་མེད་གསང་བདག་དགའ་རབ་མཚོ་སྐྱེས་རྗེ། ། drimé sangdak garab tsokyé jé Stainless Lord of Secrets [Vajrapani], Garab Dorje, the Lake-Born Lord, བདེ་ཆེན་མནྡཱ་ར་ལ་གསོལ་བ་འདེབས། ། dechen mendara la solwa deb And Great Bliss Mandarava, to you I pray. སྦྱོར་སྒྲོལ་བརྟུལ་ཞུགས་མཐར་ཕྱིན་རཀྵི་ཏ། ། jordrol tulshuk tarchin rakshi ta Rakshita, who perfected the yogic observances of union and liberation, གྲུབ་བརྒྱའི་སྤྱི་མེས་ཕ་ཅིག་དམ་པ་རྗེ། ། drub gyé chimé pa chik dampa jé Lord Dampa, who is the sole forefather of a hundred adepts, ཌཱཀྐིའི་རྗེ་མོ་དབྱིངས་ཕྱུག་ལབ་ཀྱི་སྒྲོན། ། daki jemo yingchuk lab kyi drön Labdron, who is the lady of the dakinis and the queen of space, ཞི་གཅོད་བརྒྱུད་པར་བཅས་ལ་གསོལ་བ་འདེབས། ། shi chö gyüpar ché la solwa deb Lineages of Pacification and Severance, to you I pray. ཨོ་རྒྱན་པད་བྱུང་བི་མའི་སྒྱུ་འཕྲུལ་གར། ། orgyen pé jung bi mé gyutrul gar Dancing illusory display of Padmasambhava of Oddiyana and Vimalamitra, ཟབ་གསང་བསྟན་པ་གཞིར་བཞེངས་སློང་མཛད་རྗེ། ། zabsang tenpa shir sheng long dzé jé Lord who brought forth the foundation of the profound and secret teachings, ཌཱ་ཀིའི་གསང་མཛོད་ཆེན་པོར་དབང་བསྒྱུར་བའི། ། daki sangdzö chenpor wang gyurwé Master of the magnificent, secret treasury of the dakinis— གཏེར་ཆེན་འཇའ་ལུས་རྡོ་རྗེར་གསོལ་བ་འདེབས། ། terchen jalü dorjér solwa deb The great treasure-revealer, Jalu Dorje, to you I pray. མཁའ་སྤྱོད་བདེ་ལྡན་ཞིང་ན་ཝཱ་ར་ཧི། ། khachö deden shing na varahi Vajravarahi in the blissful realm of Khecara རྔ་ཡབ་གླིང་དུ་མེ་ཏོག་མནྡཱ་ར། ། ngayab ling du metok mendara And Mandarava Flower in Chamaradvipa, སླར་ཡང་བསྟན་འགྲོའི་དོན་དུ་མི་རྫུར་བྱོན། ། lar yang ten drö döndu mi dzur jön You came once again in the guise of a human for the benefit of the teachings and beings; ཡི་དམ་གྲུབ་བརྙེས་དངོས་གྲུབ་རྣམ་གཉིས་ཐོབ། ། yidam drub nyé ngödrub nam nyi tob Discovering the attainments of the deities, you gained the two accomplishments— ཡུམ་ཆེན་ཌཱ་ཀི་མཆོག་ལ་གསོལ་བ་འདེབས། ། yumchen daki chok la solwa deb Great Mother and supreme dakini [ Losel Drolma ], [ 3 ] to you I pray. སྣང་སྲིད་དབང་བསྒྱུར་གྲུབ་བརྒྱའི་ཞལ་སྐྱིན་མཆོག ། nangsi wanggyur drub gyé shal kyin chok Supreme successor of a hundred adepts with mastery over all appearing existence; ཡེ་ཤེས་རྡོ་རྗེའི་གསང་གསུམ་བྱིན་བརྒྱུད་མཛོད། ། yeshe dorjé sang sum jin gyü dzö Yeshe Dorje’s three secrets, blessings, lineage, and treasuries— ཡོངས་ལ་དབང་བསྒྱུར་སྐུ་གསུང་ཐུགས་ཀྱི་སྲས། ། yong la wanggyur ku sung tuk kyi sé Master of them all, a son of enlightened body, speech, and mind, བདེ་ཆེན་རིག་པའི་རལ་གྲིར་གསོལ་བ་འདེབས། ། dechen rigpé raldrir solwa deb Dechen Rigpai Reltri , [ 4 ] to you I pray. བློས་བྱས་འདིར་སྣང་ཆོས་ཀུན་སྒྱུ་མའི་ངང་། ། löjé dir nang chö kün gyumé ngang In the state where all apparent, mind-made phenomena of this life are illusory, རྨི་ལམ་ཚུལ་གཟིགས་རེ་དང་དོགས་པ་བྲལ། ། milam tsul zik ré dang dokpadral You recognized their dream-like nature and were free from hope and doubt, ང་ཁྱོད་ཕྱོགས་རིས་ཀུན་བྲལ་འགྲོ་བའི་མགོན། ། nga khyö chokri kündral drowé gön Beyond all biased distinctions between self and other—protector of beings, སྐྱབས་མཆོག་བདེ་ཆེན་འོད་ཟེར་ལ་གསོལ་བ་འདེབས། ། kyab chok dechen özer la solwa deb Supreme refuge, Dechen Ozer, [ 5 ] to you I pray. དྲི་མེད་མཁྱེན་པའི་ལྷ་ལམ་ཡངས་པ་ནས། ། drimé khyenpé lha lam yangpa né Through the vast, heavenly path of stainless knowledge, བརྩེ་བའི་སྙིང་རྗེའི་འོད་སྟོང་འབར་བའི་གཟིས། ། tsewé nyingjé ötong barwé zi You blaze brilliantly with the intense light of love and compassion འགྲོ་རྣམས་མུན་པའི་སྨག་རུམ་སེལ་མཛད་པ། dro nam münpé makrum sel dzepa And dispel the dense darkness of transmigrating beings, ཐུབ་བསྟན་ཆོས་ཀྱི་རྡོ་རྗེར་གསོལ་བ་འདེབས། ། tubten chö kyi dorjér solwa deb Tubten Chokyi Dorje, [ 6 ] to you I pray. སྤང་རྟོགས་རྒྱལ་བ་རྣམས་དང་རོ་གཅིག་ཀྱང་། ། pang tok gyalwa nam dang ro chik kyang Although you are experientially the same as the victorious ones in renunciation and realization, ཐུགས་རྗེས་རྗེས་འཛིན་སངས་རྒྱས་དངོས་ལས་ལྷག ། tukjé jedzin sangye ngö lé lhak In your compassionate care for disciples, you are actually superior to the buddhas— བཀའ་དྲིན་མཚུངས་མེད་བསྟན་པའི་སྒྲོན་མེ་མཆོག ། kadrin tsungmé tenpé drönmé chok Incomparably gracious and supreme lamp of the teachings, དཔལ་མགོན་བླ་མ་མཆོག་ལ་གསོལ་བ་འདེབས། ། palgön lama chok la solwa deb Glorious protector, supreme guru, to you I pray. རླབས་ཆེན་ཐུགས་བསྐྱེད་ཟབ་ཡངས་རྒྱ་མཚོ་ལས། ། lab chen tukkyé zab yang gyatso lé Great [blessing] waves from the extensive ocean of the profound awakening mind, སྨིན་གྲོལ་གདམས་པའི་ཆུ་བོ་རྣམ་པ་བཞིས། ། mindrol dampé chuwo nampa shi The four rivers of instructions concerning maturation and liberation, སྐལ་བཟང་གདུལ་བྱའི་ཞིང་ཀུན་ཁྱབ་མཛད་པའི། ། kalzang duljé shing künkhyab dzepé Pervade all realms containing disciples endowed with good fortune— དངོས་བརྒྱུད་བླ་མའི་ཚོགས་ལ་གསོལ་གསོལ་བ་འདེབས། ། ngö gyü lamé tsok la sol solwa deb Assemblies of lineage gurus, to you I pray. སངས་རྒྱས་ཀུན་འདུས་བླ་མ་ཆོས་ཀྱི་སྐུ། ། sangye kündü lama chö kyi ku Embodiment of all buddhas, dharmakaya guru, མ་ཅིག་ཡུམ་ཆེན་དབྱེར་མེད་བཀའ་དྲིན་ཅན། ། ma chik yumchen yermé kadrinchen Inseparable from the single, gracious Great Mother, སྙིང་ནས་གདུང་ཤུགས་དྲག་པོས་གསོལ་བ་འདེབས། ། nying né dungshuk drakpö solwa deb I fervently pray to you from the depths of my heart! འཁྲུལ་སྣང་སྙེམས་བྱེད་བདུད་བཞི་ལས་རྒྱལ་ཞིང་། ། trulnang nyem jé dü shi lé gyal shing Bless me with victory over the four maras, creators of delusional perception and pride! སྐྱེ་མེད་ཆོས་སྐུ་རྟོགས་པར་བྱིན་གྱིས་སློབས། ། kyemé chöku tokpar jin gyi lob Bless me to realize the unborn dharmakaya! རང་གི་ཐུགས་ཀའི་འོད་ཀྱིས་བསྐུལ་བས་ཕྱོགས་བཅུ་དུས་བཞིའི་སྐྱབས་གནས་རྒྱ་མཚོ་བདུད་འདུལ་ཁྲོས་མ་ལྷ་ལྔའི་དཀྱིལ་འཁོར་གྱི་རྣམ་པར་མདུན་གྱི་ནམ་མཁར་བཛྲ་ས་མ་ཡ་ཛཿ ཚོགས་ཞིང་མདུན་མཁར་སད་པར་བྱས་ནས་མཐར་ཛཿཧཱུྃ་བྃ་ཧོས་ཚོགས་ཞིང་རང་ལ་བསྡུ་པར་བྱའོ།། Light issues from my heart, invoking in the space before me the oceanic sources of refuge from the ten directions and three times in the aspect of the mandala of the five deities of the demon-subduing Fierce Mother [ 7 ] —Vajra Samaya Jah. The field of merit is thus awakened in the space before me. Finally, with Jah Hum Bam Hoh, the field of merit dissolves into me. COLOPHON None NOTES [1] This is an epithet for Samantabhadra. [2] This is the sixth of the twelve foundational teachers (ston pa bcu gnyis) of Dzogchen in this world-system. [3] Losel Drolma (1802–1861) was Do Khyentse Yeshe Dorje’s half-sister and spiritual consort, as well as a custodian of his teachings and a respected Dzogchen teacher in her own right. BDRC P1GS138134 [4] Dechen Rigpai Reltri (1830–1896) was the second son of Do Khyentse Yeshe Dorje. See: Treasury of Lives [5] Dechen Ozer Taye of Tsering Jong, the residence of Jigme Lingpa (1730–1798), was a student and scribe for Do Khyentse Yeshe Dorje. [6] The Fifth Dzogchen Drubwang, Tubten Chokyi Dorje (1872–1935). See: Treasury of Lives [7] The Fierce Mother, or Tröma Nakmo (khros ma nag mo). Photo credit: Himalayan Art Resources Thanks to Adam Pearcey at Lotsawa House for his editing. Published: April 2021 BIBLIOGRAPHY Ye shes rdo rje. Edited by Rgyal dbang nyi ma. 1978. ' Dzin pa rang 'grol brgyud pa'i gsol 'debs bzhugs . In Gcod 'dzin pa rang grol gyi 'don cha'i skor, pp. 43–45. Paro: Ngondrub and Sherab Demy. BDRC W26033 Abstract This lineage prayer for Do Khyentse's treasure cycle of the Natural Liberation of Grasping (Dzinpa Rangdröl) is found in a liturgical compilation arranged by Galwang Nyima. The prayer comprises verses from the supplication prayer and Tröma practice as located in the revealed treasure texts as well as a short transmission lineage. BDRC LINK W26033 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 03:42 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 Gyalwang Nyima (Editor) A Lineage Prayer for the Natural Liberation of Grasping VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! 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Treasure Revealer Chöje Lingpa 1682–1720 BDRC P671 LOTSAWA HOUSE PHOTO CREDIT Chöje Lingpa was born into a noble lineage in Dagpo and later recognized as a reincarnation of several esteemed masters. He received extensive monastic training before embracing his role as a treasure revealer. He would become a prolific revealer in his own right and was considered the penultimate emanation of Gyalse Lhaje before his rebirth as Jamyang Khyentse Wangpo. His life was marked by rigorous practice, visionary experiences, and the revelation of numerous esoteric teachings, including cycles related to Guru Padmasambhava, Mahāmudrā, and Dzogchen. Translated Works Biography A Biography of Chöje Lingpa Jamgön Kongtrul Lodrö Taye A Biography of Chöje Lingpa by Jamgön Kongtrul Lodrö Taye, detailing the life of Chöje Lingpa (Rogje Lingpa), a seventeenth- to eighteenth-century Tibetan treasure revealer (tertön) known for discovering and transmitting profound spiritual treasures (terma), including teachings on Guru Padmasambhava, Mahāmudrā, and Dzogchen. Read Biography A Brief Biography: The Successive Incarnations of Tsoknyi Özer Önpo Gelek The reincarnation lineage of Tsoknyi Özer exemplified supreme devotion - illustrated by the Third Tsoknyi's offering of his burning finger as a lamp to fulfill his guru's wishes. Read Mentioned In Menu Close Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate SUBSCRIBE Publications Watch People Listen