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A glimpse into Tibet's imperial era through the contested histories of Tri Songdetsen's sons, Muné Tsenpo and Mutik Tsenpo - their accounts remain historically ambiguous. An Account of Muni Tsenpo and Mutik Tsenpo Muni Tsenpo ruled for one year and seven months .[ 1 ] [During his reign], he established the basis for offerings at Samye Monastery and equalized [the wealth of] the rich and the poor of Tibet on three different occasions. [ 2 ] [In the end], his mother administered poison, resulting in his death. During the reign of his younger brother, Jingyön Mutik Tsenpo, [ 3 ] a Chinese-style fort with nine towers was constructed at the eastern gate of glorious Samye. Having built this, in addition to the Karchung Dorje Ying maṇḍala, [ 4 ] Mutik Tsenpo worshiped profusely at all the temples that his ancestors had erected. He led a lifestyle like that of a Dharma-protecting king while maintaining the dual system of religion and politics more effectively than before. Moreover, the king meditated, visualizing the master seated above his head, and clearly envisioned his own body as the meditational deity while he practiced the recitations of vajra speech. Furthermore, having founded the teachings of the monastic college and retreat centers, Mutik Tsenpo established the Dharma like the all-pervading sun. Once again, the great vajra master, Padmasambhava, and the great translator, Vairocana, among others, spread the teaching of the resultant, secret-mantra Vajrayāna and newly rendered the previously untranslated sūtras. Concerning the magnitude of his power as king, he brought approximately two-thirds of the world under his rule. The kings of India, China, Turkestan, and Mongolia, among others, had to obey the edicts of the Tibetan king. According to the resources of each of these lands, they were to provide various types of wealth, including fine silk brocades and exceptional foodstuffs, within a set time frame. He had a son named Dingtri, who was enthroned at the age of eleven upon his father's death. [ 5 ] Together with his first and second wife, they had five princesses in all. He established the saṃgha and rendered numerous services to the temples built by his ancestors. He ruled until he died at the age of fifty-five. COLOPHON None NOTES [1] mu ni/ne btsan po, BDRC P2MS13215 [2] bsam yas dgon pa, BDRC G287 [3] mjing yon mu tig btsan po, BDRC P2MS13217 [4] Karchung Vajradhātu Maṇḍala (skar chung rdo rjeʼi dbyings) [5] lding khri Photo Credit: Himalayan Art Resources Published: March 2022 BIBLIOGRAPHY Dragshö Puntsok Wangdu (drag shos phun tshogs dbang ʼdus). mu ni btsan po dang mjing yon mu tig btsan poʼi lo rgy us. In ʼ brug chos srid kyi rab s , 31–32. thim phug: ʼbrug rgyal yongs dpe mdzod, 2007. BDRC MW1KG1680 . Abstract Giving glimpses of the Tibetan imperial period, this concise text encapsulates historical highlights of the kings—Muné Tsenpo and Mutik Tsenpo. Sons of Tri Songdetsen, the period and accounts of these two rulers are nothing but muddled, and the historical veracity ought to be taken with a grain of salt. BDRC LINK MW1KG1680 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 02:39 INDIVIDUALS Mune Tsenpo Mutik Tsenpo PREDECESSORS Tri Songdetsen Mune Tsenpo SUCCESSORS Mutik Tsenpo Ralpachen HISTORICAL PERIOD 8th Century 9th Century TRANSLATOR Marlevis Robaina INSTITUTION N/A INSTITUTION Samye AUTHOR Dragsö Puntsok Wangdu An Account of Muni Tsenpo and Mutik Tsenpo 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.

Chronicling Do Khyentse Yeshe Dorje's lineage, with special attention to his half-sister Losal Drölma - an honored teacher whose story emerges from the margins of temple narratives. Abridged Biographies: The Lineage of the Do Family Over innumerable eons that came to pass, He accomplished the completely liberating teachings. Yet, to train those difficult to tame, He appeared as the heroic accomplished master, The pre-eminent Jikdrel Yeshe Dorje. Befitting the dispositions, capacities, and intentions of an array of disciples, He conducted himself in the diverse deeds of the noble ones. From the example of the moon’s reflection in water containers, I’m going to narrate an extremely tiny [portion of his life story], merely an iota of a hair tip. The great knowledge-holder Jikdrel Jigme Lingpa (1730–1798) [ 1 ] was born in the central Dra [ 2 ] area in the Yo Region of [Tibet]. He was an emanation of the Sovereign Divine Flower of Brahma (Tri Songdetsen). For three years he practiced in Chimphu [ 3 ] and was cared for by the primordial wisdom body of the omniscient [Longchenpa] Drime Ozer (1308–1364). [ 4 ] His primordial wisdom flourished, an omniscient intelligence that had no need for learning. Being learned, an adept, and inseparable from the victorious Vajradhara, he gave his assurances. In keeping with one of those guarantees, the birthplace of his emanation, Jikdrel Yeshe Dorje , was to be in Go. [ 5 ] It is an area close to the Zalmo Gang Mountain Range in Madza, Dokham. [ 6 ] His father, [the deity] Lhanyen Tanglha, [ 7 ] and his mother, Daza Tsewang Men, [ 8 ] brought him into this world through an act of their love. This was in the morning on the fifteenth day of the tenth month of the Iron Monkey Year (1800), the year called Fierce . [ 9 ] As soon as he was born, he sat in the cross-legged vajra posture and clearly recited the vowels and consonants. Three days after his delivery, at dawn, Dakki Pema Bumde [ 10 ] took him in her hands and set off to Khechara . There he was blessed by many lamas and dakinis. Three days came and passed, and at the break of dawn, he [instantly] appeared in the upper cavity of the small black tent and descended onto his mother’s lap. When he was a few months old, he stood up unsupported and gazed into the southwestern direction with his palms joined together; the Glorious Copper-Colored Mountain and its sacred objects emerged in his vision. After some time had passed, he travelled to Barzhi Rong. [ 11 ] One day, Yingchuk Khandro [ 12 ] hoisted him up and placed him on the rooftop. Nyangrel [Nyima Ozer (1124–1192)] [ 13 ] appeared before him in an expanse of a rainbow and commanded, “Track down Sanggye Lingpa’s reincarnation, Do Drub Sonam Choden!” It was from this prophecy that he recollected his former lives. When he was about a year old, the young child repeatedly uttered the name Do Drub. Even Do Drubwang himself thought about the child and came to meet him. Upon this encounter, Lord Yeshe Dorje perceived Do Drubwang as the great Orgyen himself. “Do you know who I am?” Lama Do Drubwang inquired. In response Yeshe Dorje proclaimed, “Sonam Choden, of course I recognize you!” Through recognizing Do Drubchen [ Jigme Trinle Ozer (1745–1821)], [ 14 ] Yeshe Dorje was assuredly recognized as an unmistaken emanation of the knowledge-holder Jikdrel Lingpa. When Lord Yeshe Dorje was two years old, he was invited to Do Drubchen’s monastic seat of Shukchen Takgo. [ 15 ] After staying there for a month and a half, he returned to [Barzhi] Rong. In the Water Dog Year (1802), Do Drubchen traveled to the area of Derge. Lord Yeshe Dorje and his accompanying entourage arrived at Rudam Lhalung Do. [ 16 ] There, Yeshe Dorje saw the path leading to Lhasa and the places of Samye, [ 17 ] Chimpu, the residence of Tsering Jong, [ 18 ] and others clearly arose in his mind. At a later time at Cholung Dong, [ 19 ] the Lord Yeshe Dorje conferred empowerments and oral transmissions of the ocean-like collected works of Lord Do Drubchen [ Jigme Trinle Ozer ] and the omniscient [Longchenpa] and his heir [Jigme Lingpa] to the many lamas and emanations of Katok Monastery, [ 20 ] Dzogchen Monastery, [ 21 ] Shechen Monastery, and other monastic institutions. [ 22 ] At that time, he saw the form of Guru [Rinpoche] in many different guises, and notably, the forms of Ekajati, Rahula, and Dorje Lekpa appeared. Then both gods and men from Tsering Jong invited him to Tsering Jong, and [shortly after], he met the inviting party of aristocratic officials, such as the attendants of Drigung [lama’s residence]. At Lhalung Khuk in Derge, to create belief in the minds of the queen and prince of Derge, as well as the representatives of Shechen Monastery and Dzogchen Monastery, Do Drubchen himself presented a test to the Lord Yeshe Dorje to see if he was able to recognize the accoutrements of his previous life. He identified each and every one without a mistake, and everyone became elated on account of his recollection. The welcoming party, the Lord [Yeshe Dorje], his sister, his parents, and the entourage all traveled to central Tibet. As he, in particular, had teacher-student connections throughout many lives with Drigungpa, Yeshe Dorje received an extensive enthronement ceremony at Yangri Gang. [ 23 ] At Lhatse Potrang, [ 24 ] Rahula appeared before him, displaying his form. In accordance with the promises of his previous birth, he was encouraged to study at Tsang Tekchok Ling. [ 25 ] However, due to the power of other people, this was disregarded, and he stayed at Drigung Til Monastery, [ 26 ] Podrang Dzongsar, [ 27 ] and other [Drigung establishments]. When Zhabdrung Rinpoche was teaching the instructions for the Six Yogas of Naropa, Yeshe Dorje saw Milarepa (1040–1123) [ 28 ] on the throne, and he listened to the teachings. The Throne Holder of Nyi Dzong, Kham, [ 29 ] gave extensive and detailed explanations on Drigung’s Two Teachings, One Intention . [ 30 ] He comprehended all of these like he had a photographic memory and explained them to others during the night. When he had turned ten years old, he stayed there for three years. For a long while he served at the lotus feet of a number of excellent beings, such as Zhabdrung Rinpoche, Gyelse Rinpoche (1793–1826), [ 31 ] Tsurpu Gyeltsab (1821–1876), the Throne Holder of Nyi Dzong, Tsogyel Tulku of Pelri, Longchen Rolpa Tsel, and Gyelse of Zurkhar Tekchok Ling. [ 32 ] He received the maturing empowerments and studied the liberating instructions of several religious approaches as found in the sutras, tantras, oral lineages, treasure lineages, pure vision teachings, and the practices as explained in the textual commentaries. As a result of this, he reached the highest degree [of understanding]. As Yeshe Dorje went on pilgrimage to a mountainous retreat, Padmasambhava appeared and blessed him in the meditation hut. Thereafter he went to the monastic seat of Tsering Jong and met with the queen mother and the omniscient one, Wonpo [Gyelse Rinpoche], along with countless disciples that congregated there. Next, he went to the Crystal Cave, where light rays emanated from the heart-center of the regent statue of Guru [Rinpoche] and dissolved into him. Once again, as he was traveling to Kham, his father Tanglha came in a dream and encouraged him by saying, “Son, do not be disheartened about going to Kham. Go and receive all the instructions from your karmically connected lama.” When he arrived at a place called Darlung Nyak in Do Me, [ 33 ] there were signs of welcoming by the local deity Nyenpo Yutse, [ 34 ] such as rainbow lights in the sky and sounds of music. There he reunited with his father in the presence of Do Drubwang. He stayed there for three years, completely filling his mind with maturing empowerments and liberating instructions that are vast like the ocean. The common and uncommon profound teachings that he received from his lama included an extensive, detailed commentary on the Treasury of Qualities , Gampopa’s Jewel Ornament of Liberation , the instructional manual Unexcelled Primordial Wisdom ( Yeshe Lama ), practices for the channels and winds, and Seventeen Tantras of [Dzogchen]. In the year when he turned sixteen years old, Do Drubwang sent him once again to central Tibet, as he had five reasons for doing so. While traveling by boat through the rocky environs of the Drichu River, Drupai Wangchuk of Ranyak aimed a gun loaded with copper bullets at Yeshe Dorje’s heart—He fired. Not only was Yeshe Dorje not harmed, but an extraordinary realization was born within him. Obstacles were dispersed, and [signs occurred], such as the body of Hayagriva emerging on a stone. He also received the power over life, [ 35 ] fulfilling the first of five reasons. Eventually, he arrived at Drigung Til Monastery. Then he went to Samye and offered a hundred thousand mandalas in front of the Great Enlightened One [36 ] [statue]. Consequently, the primordial wisdom dakini actually appeared and led him to the Vairocana [statue] in the uppermost room. Vairocana, becoming alive, bestowed upon him seven crystal scrolls and other items through which he received empowerment along with prophecies, fulfilling the second of five reasons. Yeshe Dorje practiced the approach and accomplishment [stages of meditation] for the practice of the Guru at the Tsogyel’s upper secret cave in Chimpu. For this reason, he had visions of the various forms of the Guru as the light from their hearts filled the sacred dwelling. However, what is more pertinent is that at dawn for seven days, he traveled to the Heaps of Joy [ Realm ] by his powers of manifestation and discovered extensive and profound accomplishments, fulfilling the third of five reasons. For three days at Samye Kardzo Ling, [ 37 ] he stayed at the root of the life-force tree [ 38 ] of Pehar, three days beside the [protector’s] mask, and one day at the door of Dzamling Sokdu. [ 39 ] The following morning the dharma protector came, opened the door, and invited him inside. Immediately upon entering, the door closed shut, and a multitude of restless provocations of gods and demons appeared, and he overwhelmed them with his splendorous gaze. [ 40 ] The following morning, when all these challenging magical displays ceased, the dharma protector once again opened the door and escorted him out with incense and music. The dharma protector offered him his own soul-stone [ 41 ] placed on silk and pledged his servitude, fulfilling the fourth of five great reasons. Next he went to the Crystal Cave, and the regent statue of [Guru Rinpoche] opened his eyes and smiled. That night the great Chetsun (12th c.) [ 42 ] and Namkha Jigme Trulzhik Wangdrak Gyatso [ 43 ] showed themselves to him and gave him oral instructions. Since he [went on pilgrimage] and made connections at Chakzam Chuwori Monastery, [ 44 ] he had a vision of Tangtong Gyelpo (1361–1485) [ 45 ] who gave him prophesized commands. The following morning he extracted a treasure, a reddish-gold regent statue of the Guru that liberates upon seeing, fulfilling the fifth of five reasons. Then Yeshe Dorje returned to Drigung Til Monastery where he received teachings from Jigme Lingpa’s Gyelse Rinpoche, such as the empowerment of the Sutra of the Assembly [ 46 ] from the lineage of the previous omniscient one [Jigme Lingpa]. He returned to Kham once again, and on the way, he actually saw Lhanyen Tang Lha (his father) and Tang Lha’s ancestors, wife, and children. Upon reaching the age of seventeen, he returned to Do Drubwang, who bestowed upon him the instructions of the channels and winds, all the commentaries of the Guhyagarbhatantra from the lineage of the previous omniscient one [Jigme Lingpa], along with supportive oral transmissions, and entrustments. In accordance with Do Drub’s command, at Katok Monastery, he served at the feet of a number of great beings of Kham, including the great lord of the proponents of the five sciences, Getse Mahapandita [Gyurme Tsewang Chokdrub] (1761–1829), [ 47 ] the lord of adepts, Zhingkyong, [ 48 ] and Gyarong Namkha Tsewang. [ 49 ] He studied, contemplated, and meditated upon an unfathomable amount of doctrinal systems of sutra and mantra, causing him to perfect his skill of wisdom. He also received the Nyingma tantras from Kilung Lama Jigme Ngotsar. [ 50 ] It was at that time that completely comprehended the Vimalamitra’s (8th c.) [ 51 ] tantric commentary on the appearance of clear light. [ 52 ] Next as he traveled to upper Ma, [ 53 ] the leader of the thirteen deities of the [mountain] peaks, White-Silver Tārā, [ 54 ] extended him an invitation. As the time of the auspicious interdependent connections had befallen him, a cycle of the Lotus King’s teaching [ 55 ] came upon him in a pure vision. In his revelation, he saw the Noble One Gesar wearing a mi muk [ 56 ] bard’s hat and singing a song of brilliantly overwhelming the eight classes. On the tenth day of the fifth month of the Earth Rabbit Year (1819), he began wearing white clothes and his hair in braids. Whatever things he possessed—supplies for the encampment, accoutrements for offerings, a horse, a mule, clothes, and food—he offered them all without exception to Drigung Lama, displaying his abandonment of all things. That night in a state of brilliance, the king of the doctrine, Longchenpa, gave him the instructional teachings of the great Yangtik [practice cycle], and he integrated the instructions. Furthermore, a number of his special deities and the primordial wisdom dakini took care of him. By virtue of this, he perfectly completed the qualities of knowledge, love, and capability and was able to master the four enlightened activities. He paid respects to excellent ones from various orders, particularly the knowledge-holder Jikdrel Lingpa’s supreme heart son Jikme Trinle Ozer, also known as the custodian of the teachings Jangchub Dorje and the lord of the family. He thoroughly filled his excellent vase-like mind with the exegetical lineage of the Great Perfection—the natural essence of the teachings of the victors of the three times—and the nectar of the pith instructions of the aural lineage all in their entirety. Great blessings of the wisdom mind diffused into him, and he progressed into a high state of accomplishment, becoming realized and liberated simultaneously. Do Drubchen then bestowed the seals of entrustment, recited prayers, and made prophecies. Yeshe Dorje went to the Great Compassionate One in Trokyab, Gyelrong [ 57 ] where the statue uttered the six-syllable mantra three times. He made aspiration prayers and supplications. Everyone heard that he received help through making these prayers. He then traveled north to the Amye Mu Mountain in Linggya, [ 58 ] where he opened the door of the sacred site, which contained a thousand naturally-arisen buddhas. When he was in the vicinity of Jamo Plain in Rebkong, [ 59 ] he contracted smallpox, and he roamed all pure realms in his state of lucidity. Later he went to the Glorious Copper-Colored Mountain, where he completely received the four empowerments from Guru [Rinpoche]. He performed limitless benefit for sentient beings, such as annihilating evil gods and demons. On the thirteenth day of the month of miracles in the Iron Snake Year (1821), Lama Do Drubchen gave his final testament in full. Yeshe Dorje then journeyed to the eight sacred sites of the accomplished ones in Rebkong. At the Jang Yama Tashi Khyil, [ 60 ] he taught the preliminary practices of the Heart Essence of the Vast Expanse [ 61 ] to a group of about fifty people. Then for a while he stayed at the newly established hermitage at Linggya. There he gave empowerments and oral transmissions for teachings, such as the Heart Essence of the Vast Expanse and The Eight Pronouncements , as well as individual and suitable instructional advice and direct introduction [to the nature of mind] to monastics and practitioners of mantra of the area. Hundreds of mantra practitioners escorted him to Golok, Yarlung Pemako, [ 62 ] Derge, Rudam, and Dzato. [ 63 ] They were cared for by the connection of seeing, hearing, remembering, and being in physical contact with him. Since Yeshe Dorje attained freedom from appearances and mental perceptions, he enacted the conduct like that of the [the great hunter], glorious Shavaripa, through performing limitless miracles such as killing animals and reviving them, giving disciples no other option but to become faithful. In front of the Great Compassionate One in Trokyab, he practiced the Natural Liberation of Suffering , [ 64 ] and as a result, the statue laughed, and the nectar boiled. In the four areas of Golok, he gave instructions of the preliminary practices of the channels and winds to a group of about a hundred people, including Pema Senge, and the signs of warmth manifested. According to the prophecy of the dakinis, in the Water Sheep Year (1823), he opened the doors of the auspicious interdependent connections. In remote and pleasing locations, he held tantric feasts resulting in the manifestation of excellent signs shared by all. These included all the leaders of the entourage undergoing the thrilling experience of the dawning of suchness, swirls of rainbow light appearing around the maṇḍala, and people giving up on sleep as their bodies were in a carefree state. Since he perfected auspicious interdependent connections, the dakinis enthroned him with the title Lord of Adepts. Once again, Yeshe Dorje traveled to Dzirka, Golok, upper and lower Tsang, and Yukhok, as it was time to teach his disciples. By connecting with people of superior and inferior capacities, he made the gatherings more meaningful. He gave ripening instructions of the Heart Essence of the Vast Expanse to those of superior faculties led by Sengtsang Lama Tengye. [ 65 ] Then he stayed in the Drongdzong Hermitage in Trokyab for a while. Again he journeyed to Derge, Dzogchen Monastery, Shri Simha [College], [ 66 ] Shechen Monastery, and Chaktsa. [ 67 ] Yeshe Dorje made dharmic connections and gave introductions of the view to fortunate ones, such as the direct disciples of the Omniscient One [Jigme Lingpa]. Then he met Jigme Gyelwai Nyugu (1765–1842) [ 68 ] and Getrul Rinpoche as they came to Dza Darthang. [ 69 ] They mutually gave each other empowerments and so forth, resulting in the single integration of their enlightened minds. Through engaging in the approach and accomplishment practices at places, such as the sacred site of Pema Bum, he liberated any physical obstacles he had. The Lord Yeshe Dorje took care of the majority of humans and non-humans of the eighteen kingdoms of Gyelrong. He also looked after Rebkong, Golok, and Minyak Rabgang, as well as the king of Somang and Trokyab [King] Miwang Tsewang Namkha, in particular. [ 70 ] He accepted them as his disciples and gave them empowerments, instructions, and advice. Numerous people gained instant liberation through his supporting acts of compassion, such as seeing his face, hearing his voice, being touched by his hand, and even being scolded or physically reprimanded. Yeshe Dorje accomplished unfathomable benefit for beings through acts such as establishing even the unruly in the doctrine through his myriad miraculous powers and binding the evil gods and demons into oaths. In the Fire Tiger Year (1866) of the fourteenth calendrical cycle, he passed away accompanied by several wondrous displays such as sounds and light. The Lord Do Khyentse Yeshe Dorje’s sister was Losel Drolma (1802–1861). [ 71 ] Her father was Chokor Sonam Pen, [ 72 ] and her mother was Tsewang Men. She was born on the tenth day of the Resultant month (the 10th month) [ 73 ] of the Water Dog Year (1802) of the thirteenth calendrical cycle. In the early morning of her birth, a great resounding of [Tārā’s] ten-syllable mantra was clearly heard, and many amazing signs manifested, such as a green light pervading the entire house. By relying upon her root lama, Do Drubwang, and his teachings and advice, her mind-stream was liberated. She received all the instructions of the Exceedingly Secret Enlightened Heart Essence [ 74 ] from the Lord Yeshe Dorje, most notably. She achieved accomplishment by engaging in these practices, and she saw the faces of the primordial wisdom dakini and a number of her personal deities. The dharma protectors and the hosts of haughty ones obeyed her in servitude, and she became renowned for being the emanation of the mother Tare and Vajravarahi. Every so often, she would appear in a cross-legged position in the air, and by reciting pat, she would teleport to a new place and later reappear in a corporal form. She mastered miraculous powers such as these. She was a holder of the treasures and a custodian of The Enlightened Heart Essence’s teachings and passed away at the age of fifty-nine. The noble daughter of the supreme Refuge Lord Yeshe Dorje was Khaying Drolma (1823–1854), [ 75 ] born in the Water Sheep Year (1823) of the fourteenth calendrical cycle. She received teachings and instructions from her father through which a special realization developed in her. She was bequeathed to the King of Trokyab, Tsewang Namkha, [ 76 ] as his queen. She passed away at the age of thirty-two on account of [an illness caused by] bad food. Her body shrank to about the size of one cubit, and through offering it to the fire [for cremation], many rainbow lights appeared, and tiny pearl-like relics were found. The noble son Sherab Mebar (1829–1842) [ 77 ] was the compassionate manifestation of Do Drubwang and also was blessed by Manjugosha. From the time he was small, he knew how to read and write his letters, as well as other things, without the need to learn them. He was naturally empowered with kindness, compassion, and bodhicitta, and he understood all phenomena through his teachers’ mere indications. From time to time, Manjushri and his consort revealed themselves to him. Sherab Mebar placed a barley grain under his tongue, and after a moment, a long sprout emerged with the A Ra Pa Ca [mantra of Manjushri] visibly apparent on its side of the stem. A few fortunate ones perceived the flames of [Manjushri’s] blazing golden sword but could not see the body [of Manjushri]. On the account of considerably unusual things such as that, in addition to a polluted samaya, he was born in the Earth Ox Year (1829) but passed away in the Water Tiger Year (1842). His body shrank to no more than a cubit in height. Gyelse Rigpai Reltri was born in the Iron Tiger Year (1830) of the fourteenth calendrical cycle. He was the reincarnation of Jigme Lingpa’s son, Jigme Nyinche Wangpo. At the time of his birth a ruddy-gold sword the size of a cubit fell into the hands of the Lord of Refuge Yeshe Dorje, who named him after it. He attended many great and excellent beings, such as his Lord Father Yeshe Dorje, Dzogchen Khenpo Pema Vajra (1807–1884), [ 78 ] Paltrul Rinpoche (1808–1887), [ 79 ] and the Forth Dzogchen Tulku [Mingyur Namkhai Dorje] (1793–1870). [ 80 ] He received the general teachings of the sutras and tantras as well as the oral, treasure, and pure vision teachings. Most notably, he received in their entirety the empowerments, instructions, transmissions, supportive teachings, and entrustment of The Exceedingly Secret Enlightened Heart Essence , the wisdom-mind treasure of the great Vajra Holder, his Lord Father Do Khyentse Yeshe Dorje. On account of practicing those single-pointedly, he realized without any delusion the essential meaning. He did not accept a group of many lamas or disciples and lived in a hidden way. However, he did accept a few with high acumen and who possessed the fortunate karma. On the fifteenth day of the Victorious month when he was sixty-six years of age, it is said Vairocana came forth as he peacefully died accompanied with sounds and lights. When his body was cremated, it reduced in size to about the size of one cubit. At that time a few wondrous signs occurred—the three levels of existence [the sky, earth, and subterranean levels] were filled with visuals like images of endless knots—a dazzling and colorful form of a dragon of white and rainbow clouds circling above, and lights in the shapes of spokes, vertical beams, spheres, and squares. Azalea flowers also blossomed simultaneously. The son of Lord Rigpai Reltri and Ragza Rigche Wangmo [ 81 ] was Khamsum Zilnon Gyepa Dorje (1890–1939). [ 82 ] He was born on the fourth day of the Saga month in the Iron Tiger Year (1890) of the fifteenth calendrical cycle. Drubwang Do Khyentse’s prophecy foretold: “Light rays will emanate from the tip of the sword of skillful means [and enter] into the golden lair of a knowledgeable earth-snake, giving birth to a person who will press down the necks of eighty tigers.” In accordance with the prophecy, just after his birth, Rudam Gemang Tulku, Tubwang Tenpai Nyima (1857?–1925) [ 83 ] recognized him as the reincarnation of Do Rinpoche Drime Drakpa (1846–1886), [ 84 ] made long-life prayers, and crowned him with his name. At the age of five, he learned to read and write simply by some gesturing from his tutor. He completely received all the empowerments, oral transmissions, instructions, entrustments, and aspirational prayers of his father’s Enlightened Heart Essence cycle of teachings [lineage] and was enthroned as a regent. When he was nine years old, he traveled to Dodrub Monastery. [ 85 ] He attended Dodrub Tenpai Nyima, the Fifth Dzogchen Rinpoche [Tubten Chokyi Dorje] (1872–1935), [ 86 ] Ju Mipham (1846–1912), [ 87 ] Minyak Tsokshul Norbu Tenzin, [ 88 ] Khenchen Ratnakirti, [ 89 ] and the Second Gemang [Tenpai Nyima]. He received and trained in many systems of teachings contained in the vehicle of characteristics, such as the texts of the Middle Way ( Madhyamaka ), Perfection of Wisdom ( Prajnaparamita ), Monastic Conduct ( Vinaya ), and The Treasury of Abhidharma ( Abhidharmakosha ). He additionally trained in the mantra [vehicle] of the oral, treasure, and pure vision teachings, such as the Seventeen Dzogchen Tantras and the Seven Treasuries. As a result, he was replete with the skills of supreme knowledge. He also received the uncommon cycles of the Dzogchen aural lineage from Drukpa Drodul Pawo Dorje (1842–1924). [ 90 ] Drubchok Zhechenpa, Kugo Tenpa Gyeltsen, [ 91 ] abruptly introduced him to the [nature of] mind utilizing examples, meaning, and symbols. By engaging in the practice of The Garland of Fiery Meteors of the Wrathful Guru [ 92 ] in the golden-boulder cave, a practice cave in Minyak, he had a vision of the Guru. Then he bound into servitude the goddess Chandali , the guardian of The Exceedingly Secret Enlightened Heart Essence. Then Manjushri emanated as a person dressed in white and entrusted implements, an arrow, and a piwam lute. But in particular, the wisdom body of Do Khyentse Yeshe Dorje cared for him and showered the blessings of his wisdom mind upon him. Due to that, all apparent existence manifested as symbols and texts, and he realized the scriptures as instructional advice. Everything he did during his life spontaneously accomplished the benefit of others. Up to and including his eighteenth year, he looked after his disciples in the eighteen kingdoms of Gyelrong and in the land of eastern Minyak. When he was twenty years old, he journeyed north and in Dranak Khasum, upper and lower Golok, Rongpo in Rebkong, upper and lower Trokho, [ 93 ] caring for the majority of monastics and laypeople of a variety of capacities and established them in [path of] maturating empowerments and liberating instructions. He then constructed the Tri Dargye Jamchen Chokhor Ling Monastery in Mekhok. [ 94 ] He passed away at the age of fifty on the thirteenth day of the second month. When his body was being cremated, the sky was filled with rainbow clouds, and his body produced an unimaginable amount of tiny pearl-like relics. Tsedzin Wangmo (1894–1953), [ 95 ] who shared the same parents with Lord Khamsum Zilnon Gyepa Dorje, was born in the Wood Horse Year (1894) of the fifteenth calendrical cycle. She learned to read and write from Do Rinpoche’s tutor, Osel Nyima. [ 96 ] She learned the science of medicine from Ju Mipham’s disciple, Troru Jampel. [ 97 ] She received lessons on poetry and grammar from Adzom Drukpa Rinpoche and the cycles of teachings of the “red” practical instructions of the aural lineage of the father and heir, [Longchenpa and Jigme Lingpa]. She was very generous, continuously giving alms to beggars. Most notably, out of her love, she gave the destitute whatever medicine they wanted while not accepting any money in return. All people near and far respected her as a mother. She passed away on the twenty-fifth day of the Water Snake Year (1953) of the sixteenth calendrical cycle. The warmth of her body did not diminish for seven days, and when her body was being cremated, the sky was utterly clear. Her body left behind five kinds of large pearl-like relics. Gyelse Rigpai Reltri and [Sonam Wangmo], [ 98 ] the queen of [Tsegon Rigdzin] King of Somang, [ 99 ] had a son who was the reincarnation of Khaying Drolma, daughter [of Do Khyentse Yeshe Dorje]. Somang Choktrul (1855–c.1935) was born in the Wood Rabbit Year (1855) of the fourteenth calendrical cycle. He ruled the throne after the king's death and quelled illnesses, famine, and conflict in the region of Trochu. [ 100 ] The might of the ministers, people, and political dominion grew immensely. He attended to lamas, such as his Lord-Father Rigpai Reltri and Do Rinpoche Drime Drakpa. He was renowned as a pundit in the fields of science, and his son was called Trungsar, [ 101 ] who did not leave behind any descendants. At [Do] Gar, [ 102 ] Do Rinpoche Khamsum Zilnon Gyepa Dorje took ordination, and the familial lineage was broken. [Before this], when Do Khyentse was passing into the pure realms, Do Rinpoche Drime Drakpa, Abu Tulku, and other heirs asked him, “Where will the emanation be?” Do Khyentse responded, “Many emanations of mine will come forth, but you will not find them by searching. They will return since they know their own home.” The monks and lamas of Kyilung Monastery [ 103 ] came and asked him again. He answered as he had done before, and they returned to their own monastery. Later, at Gartok, Do Rinpoche Gyepa Dorje’s younger brother, both sharing the same mother, was recognized as the emanation Rangjung Dorje. He was born in the Earth Monkey Year (1908) of the fifteenth calendrical cycle. Do Rinpoche taught him to read, and from Drok Khen and Khen O [ 104 ] of Pelyul Darthang Monastery, [ 105 ] he learned calligraphy and the majority of the textual traditions of Indian and Tibetan scholars, such as An Introduction to the Bodhisattva’s Way of Life ( Bodhicaryavatara ), Treasury of Precious Qualities , and Wish-Fulfilling Treasury . Although he was innately intelligent, he always remained humble and did not harbor any conceit. He received many profound teachings from tantras, pith instructions, and oral transmissions from several great beings, such as Adzom Drukpa, Gyelse Gyurme Dorje (b. 1895), [ 106 ] the famed Dzogchen abbot and vajra-holder Tubten, and other lamas and emanations of Dzogchen Monastery. He particularly received the empowerments, oral transmissions, and instructions for The Heart Essence and The Enlightened Heart Essence from his elder brother. Realization manifested within him through secretly engaging in those practices. He went to Tsering Jong, the residence of the Omniscient One [Jigme Lingpa], where he bestowed the empowerments and oral transmissions for The Words of My Perfect Teacher and two sections of The Heart Essence to the disciples of that area. Apart from this, he never gave empowerments or the like to anyone else. He passed away on the twenty-second day of the second month at the age of thirty-nine, his body shrinking to the size of a cubit. Having promised at Kyilung Monastery, he [Do Khyentse] returned as the emanation of the great lord of adepts, Amdo Zenkar [ 107 ] and established all beings of all capacities of that area onto the path of liberation. He recollected his previous life, including how he built the monastery. He also gave many teachings [during his life]. He passed into the space of peace, having lived a full life. That Lord’s reincarnated emanation was [the Third Alak Zenkar] Tubten Lungrik Mawai Nyima (b. 1943). [ 108 ] He was born in the Water Sheep Year (1943) to his father Nyima Ozer and mother Rinchen Lhamo of Gyelrong. [ 109 ] He learned to read simply by some gesturing from his tutor Pelri Orgyen. When he was twelve years old, he went to Rudam Dzogchen Monastery. He received and comprehended the teachings from Dzog Trul [Jikdrel Jangchub Dorje] (1935–1959), [ 110 ] Khen Tubnyen (1883–1959), [ 111 ] Jamyang Khyentse Tulku Jamyang Gawai Lodro (1893–1959), [ 112 ] and his tutor Khen. [ 113 ] He additionally learned poetry from Khen Ngak Nor [ 114 ] and An Introduction to the Bodhisattva’s Way of Life from Khen Pema Tsewang (1902–1959). [ 115 ] They only needed to simply teach him through gesturing, [as he already understood]. He served at the feet of a number of excellent ones at Dodrub Monastery, such as the two supreme emanations of Do Drubwang, [developing] an extensive capacity of knowledge concerning sutras, mantras, and the other fields of knowledge. These days he is the crown ornament of scholars in the Land of Snow. Many countries inside and outside [of Tibet] extend invitations and respect to him, as he is a source for their veneration. He lives for the glory of the teachings and beings. This he had assured. COLOPHON Some faithful people proclaimed The Biographies of the Lineage of the of the Do Family ought to be composed. Dasel Wangmo , a surviving descendant of the Do family, wrote this mere introductory text upon their behest. May virtue and excellence pervade. May it be auspicious! Mangalam! NOTES [1] 'jigs med gling pa, BDRC P314 [2] g.yo ru grwa'i dbus [3] bsam yas mchims phu, BDRC G3528 [4] klong chen rab 'byams pa dri med 'od zer, BDRC P1583 [5] mgo [6] mdo mkham rma rdza zal mo [7] lha gnyan thang lha [8] mda' bza' tshe dbang sman, BDRC P1PD76598 [9] The original Tibetan states that the year he was born is called rab 'dod. This corresponded to the thirteenth year of the calendrical cycle, the Earth Rabbit Year called myos ldan. However, this is not the name of the Iron Monkey Year, which matches to drag po. [10] Dak+ki pad+ma 'bum sde [11] bar bzhi rong [12] dbyings phyug mkha' 'gro [13] nyang ral nyi ma 'od zer, BDRC P364 [14] rdo grub chen 01 'jigs med 'phrin las 'od zer, BDRC P293 [15] shugs chen stag mgo ru phan bde 'gro don gling, BDRC G4952 [16] ru dam lha lung mdo [17] bsam yas, BDRC G287 [18] tshe ring ljongs, BDRC G351 [19] chos lung gdong [20] kaH tog dgon, BDRC G17 [21] rdzogs chen dgon, BDRC G16 [22] zhe chen dgon, BDRC G20 [23] yang ri sgang [24] lha rtse'i pho brang [25] gtsang theg mchog gling, BDRC G00AG01698 [26] 'bri gung mthil dgon, BDRC G340 [27] pho brang rdzong gsar [28] mi la ras pa, BDRC P1853 [29] khams nyi rdzong khri pa [30] bri gung bstan gnyis dgongs gcig—Please contact us if you have any information concerning this text. [31] 'bri gung chung tshang 04 bstan 'dzin chos kyi rgyal mtshan, BDRC P2233 . He is the son of Jigme Lingpa. [32] zhabs drung rin po che; rgyal sras rin po che, BDRC P2233 ; mtshur phu'i rgyal tshab, BDRC P10583 ; nyi rdzong khri ba; dpal ri'i mtsho rgyal sprul sku; klong chen rol ba rtsal; zur mkhar theg chen gling pa'i rgyal sras [33] mdo smad dar lung nyag [34] gnyan po g.yu rtse [35] This is possibly referring to attaining the second level of a knowledge-holder. [36] byang chub chen po [37] bsam yas dkor mdzod [38] bla shing [39] 'dzam gling srog sdud [40] This is referring to the practice of severance (gcod). [41] bla rdo [42] lce btsun seng ge dbang phyug, BDRC P0RK1222 [43] nam mkha' 'jigs med 'khrul zhig dbang drag rgya mtsho [44] lcags zam chu bo ri, BDRC G3320 [45] thang stong rgyal po, BDRC P2778 [46] 'dus pa mdo [47] 'gyur med tshe dbang mchog grub, BDRC P2943 [48] grub pa'i dbang phyug zhing skyong; dri me zhing skyong 02 'jigs med rig 'dzin mgon po, BDRC P5992 . The translators have not been able to confirm this BDRC citation. However, it was sourced from the Treasury of Lives page of Do Khyentse Yeshe Dorje. Please contact us if you can confirm. [49] rgya rong nam mkha' tshe dbang [50] 'jigs med ngo mtshar rgya mtsho, BDRC P2881 . Date of birth is proposed to be around 1750/1760. [51] bi ma la mi tra, BDRC P5011 [52] 'od gsal snang ba [53] rma stod [54] dngul dkar sgrol ma [55] This is pertaining to the treasure cycle of Do Khyentse Yeshe Dorje. [56] Footnote 133 from FitzHerbert, S. G., & Ramble, C. 2021. An Early Tibetan Gesar sang Text. Archiv orientální, 84(3), 467–526. Retrieved from https://aror.orient.cas.cz/index.php/ArOr/article/view/189 . “Mi’u rus drug dgra-bla bsang. The “six little men” are proto-ancestors of the six ancient tribes of Tibet. For in-depth treatment of these clan names, see R. A. Stein, Les Tribus Anciennes. The Gesar epic likes to play on the theme of the six original tribes. Gesar and the Gling-bas belong to one of them: the ldong, specifically the smug po gdong (sic).” [57] rgyal rong khro skyabs thugs rje chen po [58] gling rgya'i a mye mu ri [59] reb skong 'ja' mo thang [60] g.ya' ma bkra shis 'khyil, BDRC G3703 [61] klong chen snying thig [62] yar lung pad+ma bkod, BDRC G3983 [63] rdza stod [64] sdug bsngal rang grol [65] seng tshang bla ma bstan rgyas [66] shrI sing+ha bshad grwa, BDRC G3219 [67] phyag tsha [68] 'jigs med rgyal ba'i myu gu, BDRC P695 [69] rdza dar thang [70] reb skong /_mgo log_mi nyag rab sgang /_so mang rgyal po/_yang sgos khro skyabs mi dbang tshe dbang nam mkha' [71] blo gsal sgron ma/sgrol ma, BDRC P1GS138134 . The text reads Losel Dronma; however, we have adjusted it to match with BDRC and with other texts on Tib Shelf. [72] chos skor bsod nams 'phan, BDRC P1PD76596 [73] smin zla [74] yang gsang thugs thig [75] mkha' dbyings sgrol ma, BDRC P1PD76599 [76] khro kyabs rgyal po tshe dbang nam mkha', BDRC P1PD76602 [77] rdo grub 'jigs med 'phrin las 'od zer 02 shes rab me 'bar, BDRC P1PD76603 [78] pad+ma badz+ra, BDRC P6744 [79] dpal sprul o rgyan 'jigs med chos kyi dbang po, BDRC P270 [80] rdzogs chen grub dbang 04 mi 'gyur nam mkha'i rdo rje, BDRC P1710 [81] rag bza' rig byed dbang mo, BDRC P1PD76607 [82] rdo grub 'jigs med 'phrin las 'od zer 04 khams gsum zil gnon dgyes pa rdo rje, BDRC P8431 [83] dge mang 02 bstan pa'i nyi ma, BDRC P3AG53 [84] rdo grub 'jigs med 'phrin las 'od zer 03 dri me grags pa, BDRC P8006 [85] rdo grub chen, BDRC G375 [86] rdzogs chen grub dbang 05 thub bstan chos kyi rdo rje, BDRC P701 [87] mi pham rgya mtsho, BDRC P252 [88] mi nyag tshogs shul nor bu bstan 'dzin [89] mkhen chen rat+na kirti [90] a 'dzom 'brug pa 01 'gro 'dul dpa' bo rdo rje, BDRC P6002 [91] grub mchog zhe chen pa sku rgod bstan pa'i rgyal mtshan [92] gu drag gnam clags me 'phreng [93] sbra nag kha gsum/_mgo log stod smad/_ reb skong rong bo/_ khro kho stod smad [94] rme khog tu khri dar rgyas byams chen chos 'khor gling gi dgon pa [95] tshe 'dzin dbang mo, BDRC P1PD76609 [96] 'od gsal nyi ma [97] khro ru 'jam dpal, BDRC P1PD76610 [98] bsod nams dbang mo, BDRC P1PD76617 [99] so mang rgyal po tshe mgon rig 'dzin, BDRC P1PD76613 [100] khro chu [101] 'khrung gsar [102] Around Zhaktra Mountain there is a place called Ma Khaka (rma kha ka). In that area is the place called Yu Tso (g.yu mtsho). There Do Khyentse Yeshe Dorje built the Do Gar Mountain Hermitage (mdo sgar ri khrod); however, it no longer exists. [103] skyi lung gsang sngags chos sde ling, BDRC G353 [104] 'brog mkhan and mkhen 'od [105] dpal yul dar thang dgon, BDRC G523 [106] a 'dzom rgyal sras 'gyur med rdo rje, BDRC P741 [107] a mdo gzan dkar ba chos kyi seng+ge; BDRC P3JM46 [108] a lags gzan dkar 03 thub bstan nyi ma, BDRC P2362 [109] nyi ma 'ozer, BDRC 8698 ; rgyal rong bar in chen lha mo, BDRC P8699 [110] rdzogs chen grub dbang 06 'jigs bral byang chub rdo rje, BDRC P750 [111] thub bstan snyan grags, BDRC P6958 [112] 'jam dbyangs mkhyen brtse chos kyi blo gro, BDRC P733 [113] yongs 'dzin mkhan [114] mkhan ngag nor [115] pad+ma tshe dbang rgya mtsho, BDRC P2JM378 Photo Credit: BDRC W1KG987 BIBLIOGRAPHY Dasal Wangmo (zla gsal dbang mo). 2007. mdo tshang gi brgyud pa'i rnam thar mdor bsdus . In gsung thor bu , 283–297. pe cin: mi rigs dbe skrun khang. BDRC W1GS60403 Abstract This text provides us with an insight into the life of Do Khyentse Yeshe Dorje by presenting a concise biography of the master in addition to those of his family. It, moreover, offers stories from the life of his half-sister and spiritual partner, Losal Drölma—an honored teacher in her own right and a figure on the fringe of the Yeshe Dorje tales told in temples. BDRC LINK W1GS60403 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 32:16 TRADITION Nyingma INCARNATION LINE Jigme Lingpa HISTORICAL PERIOD 18th Century 19th Century 20th Century NOTABLE FIGURES Do Khyentse Yeshe Dorje Losal Drölma Khaying Drölma Sherab Mebar Rigpe Raltri Ragza Rigche Wangmo Khamsum Zilnön Gyepa Dorje Drime Drakpa Tsedzin Wangmo Somang Choktrül Rangjung Dorje Amdo Zenkar Alak Zenkar, Tubten Nyima TRANSLATOR Tib Shelf INSTITUTIONS Shukchen Takgo Samye Tseringjong Katok Monastery Dzogchen Monastery Shechen Monastery Yangri Gang Lhatse Podrang Tsang Tekchok Ling Drigung Til Monastery Podrang Dzongsar Chakzam Chuwori Monastery Jang Yama Tashi Khyil Yarlung Pemako Śrī Siṃha College Tri Dargye Jamchen Chokhor Ling Monastery Palyul Dartang Monastery Dodrubchen Monastery Kyilung Monastery PEOPLE MENTIONED Jigme Lingpa Longchenpa Drimé Özer Lhanyen Tanglha Daza Tsewang Men Nyangral Nyima Özer The First Dodrubchen, Jigme Trinle Özer Gyalse Rinpoche, the Fourth Drigung Chungtsang, Tenzin Chökyi Gyaltsen Tsurpu Gyaltsab Tsogyal Tulku of Pelri Longchen Rölpa Tsal Gyalse of Zurkhar Tekchok Ling Chetsun Senge Wangchuk Namkha Jigme Trulshik Wangdrak Gyatso Tangtong Gyalpo Getse Mahāpaṇḍita, Gyurme Tsewang Chokdrub Zhingkyong Gyarong Namkha Tsewang Jigme Ngotsar Vimalamitra Shavaripa Sengtsang Lama Tengye Jigme Gyalwe Nyugu Chokor Sönam Pen King of Trokyab, Tsewang Namkha Khenpo Pema Vajra Paltrul Orgyen Jigme Chökyi Wangpo The Forth Dzogchen Tulku Mingyur Namkhe Dorje Ragza Rigche Wangmo The Second Gemang, Tubwang Tenpe Nyima The Fifth Dzogchen Rinpoche, Tubten Chökyi Dorje Mipam Gyatso Minyak Tsokshul Norbu Tenzin Khenchen Ratnakīrti The First Adzom Drukpa, Drodul Pawo Dorje Ösal Nyima Troru Jampel Sönam Wangmo Adzom Drukpa, Gyalse Gyurme Dorje Nyima Özer Rinchen Lhamo Palri Orgyen The Sixth Dzogchen Drubwang, Jikdral Jangchub Dorje Jamyang Khyentse Chökyi Lodrö Khen Ngak Nor Khen Pema Tsewang Gyatso AUTHOR Do Dasal Wangmo Abridged Biographies: The Lineage of the Do Family VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! 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Do Khyentse, writing as Tragtung Dorje, crafts a long-life prayer for Ḍākki Losal Drölma that playfully incorporates her lesser-known name Drön while praising her spiritual attainments. For the Long Life of Ḍākki Losal Drölma འོད་མཚར་སྟོང་འབར་འཆི་མེད་མགོན་པོ་དང་། ། མཁའ་ཁྱབ་རྒྱལ་བའི་ཡབ་གཅིག་འཇམ་པའི་དབྱངས། ། ö tsar tong bar chi mé gön po dang kha khyab gyal wé yab chik jam pé yang Deathless Protector, blazing with a thousand wondrous lights, Mañjughoṣa, sole father of the victorious ones who pervade space, ཚད་མེད་ཐུགས་རྗེའི་གཏེར་མཛོད་པད་དཀར་འཆང་། ། མཐུ་རྩལ་སྒྱུ་འཕྲུལ་མངའ་བརྙེས་གསང་བའི་བདག ། tsé mé tuk jé ter dzö pé kar chang tu tsel gyun trül nga nyé sang wé dak Holder of the White Lotus, treasury of immeasurable compassion, Lord of Secrets, master of powerful wizardry— སྐུ་གསུམ་རིགས་འདུས་རྒྱལ་བའི་བྱིན་ནུས་མཐུས། ། བློ་གྲོས་ཟབ་དང་རྒྱ་ཆེའི་གསང་ཆེན་གནད། ། ku sum rik dü gyal wé jin nü tü lo drö zab dang gya ché sang chen né Through their potent blessings and those of the victors who embody the three-kāya families, The profound and vast secret points of the intellect (“Lo”), གསལ་བ་ཐབས་མཁས་ཚུལ་གྱིས་ལེགས་སྟོན་ཞིང་། ། སྒྲོན་མེ་ཇི་བཞིན་སྙིགས་མའི་སྡུག་བསྔལ་སྨག ། salwa tab khé tsül gyi lek tön zhing drön mé ji zhin nyik mé duk ngal mak You present, clearly (“Sal”) and skillfully, and Like a lamp (“Drön”), the dark suffering of the degenerate age, མ་ལུས་འཇོམས་མཛད་གདུལ་བྱའི་རེ་སྐོང་མ། ། འགྱུར་བ་མེད་པ་མི་ཤིགས་རྡོ་རྗེའི་ཁྲིར། ། ma lü jom dzé dül jé ré kong ma gyur wa mé pa mi shik dor jé trir You overcome without (“Ma”) exception — she who fulfills the hopes of disciples! Upon the immutable and indestructible vajra throne, ཇི་སྲིད་བསྐལ་བ་རྒྱ་མཚོར་ཞབས་བརྟན་ནས། ། གསང་ཆེན་ཆོས་ཀྱི་དགའ་སྟོན་འགྱེད་པར་ཤོག ། ji si kal wa gya tsor zhab ten né sang chen chö kyi ga tön gyé par shok May your life remain secure in this [saṃsāric] ocean, for as long as an eon, and May you distribute great secret feasts of the Dharma! COLOPHON ཅེས་པའང་དཔལ་ལྡན་རིག་འཛིན་ཆོས་བསྟན་ངོར་ཁྲག་འཐུང་རྡོ་རྗེས་སོ། ། ཞུས་སོ། ། Thus, this was made by Tragtung Dorje in response to Palden Rigzin Chöten. ཨོཾཨཱཿ ཧཱུྃབཛྲགུརུཔདྨསིདྡྷིཧཱུྃཿ ཨོཾཝཱགཱིཤྭརིམུཾཿ ཨོཾམཎིཔདྨེཧཱུྃཧྲཱིཿ ཨོཾབཛྲཔཱཎིཧཱུྃཕཊཿ ཨོཾཧཱུཏྲཱཾཧྲཱིཨཱ། སྭཱཧཱ། མངྒལཾ། ཤུབྷཾ། པདམམུསུགུསརྦཏཐཱ OṂ ĀḤ HŪṂ VAJRA GURU PADMA SIDDHI HŪṂ: OṂ VĀGĪŚVARIMUṂ: OṂ MAṆI PADME HŪṂ HRĪḤ OṂ VAJRAPĀṆI HŪṂ PHAṬ: OṂ HŪ TRĀṂ HRĪḤ Ā | SVĀHĀ | MAṄGALAṂ | ŚUBHAṂ | PADAMAMUSUGUSARVATATHĀ NOTES N/A Photo credit: Himalayan Art Resources Published: January 2024 BIBLIOGRAPHY Do Khyentse Yeshe Dorje. 2009. Ḍākki blo gsal sgrol maʼi zhabs brtan . In gter chos mdo mkhyen brtse ye shes rdo rje , vol. 5, 479–80. Chengdu: Dzogchen Pönlop Rinpoche. BDRC MW1PD89990_8428BE . Abstract Composed by Do Khyentse Yeshe Dorje under the not-well-known moniker of Tragtung Dorje, this tract of a text lauds her blessed abilities and creates the conditions for her long life, all the while playing off her name, one that is also less known, incorporating Drön over Dröl. BDRC LINK MW1PD89990_ 8428BE DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 01:40 TRADITION Nyingma INCARNATION LINE Jigme Lingpa HISTORICAL PERIOD 19th Century TEACHERS The Fourth Dzogchen Drubwang, Mingyur Namkhe Dorje The First Dodrubchen, Jigme Trinle Özer Gyurme Tsewang Chokdrub Dola Jigme Kalzang Jigme Gyalwe Nyugu TRANSLATOR Tib Shelf INSTITUTIONS Mahā Kyilung Monastery Katok Monastery Dzogchen Monastery Tseringjong STUDENTS Losal Drölma Tsewang Rabten Nyala Pema Dudul The Second Dodrubchen, Jigme Puntsok Jungne Patrul Orgyen Jigme Chökyi Wangpo The First Dodrubchen, Jigme Trinle Özer Ranyak Gyalse Nyoshul Luntok Tenpe Gyaltsen Özer Taye Kalzang Döndrub Pema Sheja Drime Drakpa Kunzang Tobden Wangpo Gyalse Zhenpen Taye Özer Chöying Tobden Dorje Rigpe Raltri AUTHOR Do Khyentse Yeshe Dorje For the Long Life of Ḍākki Losal Drölma VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! Name * Email* Submit Tib Shelf is a not-for-profit organisation dedicated to translating, presenting and preserving primary source Tibetan texts across a vast array of genres and time periods. We make these literary treasures accessible to readers worldwide, offering a unique window into Tibet's rich history, culture and traditions. Tib Shelf has been accredited by the British Library with the International Standard Serial Number (ISSN): 2754–1495 CONTACT US | SHELVES@TIBSHELF.ORG © 2024 Tib Shelf. All rights reserved.

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

A mgur of direct “pointing out” in which Sera Khandro dismantles every support of the path, revealing the already-complete unity of emptiness and luminosity. Don’t Place Your Trust in… A ho! Don’t place your trust in this saṃsāra— If you place your trust in this saṃsāra, How could what is called nirvāṇa ever be? Don’t place your trust in mind itself— If you place your trust in mind itself, How could what is called awareness ever be? Don’t place your trust in this view— If you place your trust in this view, How could primordial emptiness, free from elaboration, ever be? Don’t place your trust in this meditation— If you place your trust in this meditation, How could the natural state, arising of itself, ever be? Don’t place your trust in this conduct— If you place your trust in this conduct, How could effortlessness ever be? Don’t place your trust in this ground display— If you place your trust in this ground display, How could primordially pure ground ever be? Don’t place your trust in this path appearance— If you place your trust in this path appearance, How could the union of luminosity and emptiness ever be? Don’t place your trust in this fruit— If you place your trust in this fruit, How could unobstructed freedom from expression ever be? Don’t place your trust in this conventional truth— If you place your trust in this conventional truth, How could the union of appearance and emptiness ever be? Not existent—everything is empty. Not nonexistent—everything is luminous. When simply resting within emptiness-luminosity, The illusory cave of all things— saṃsāra and nirvāṇa—collapses, And everything arises as the ornamentation of dharmatā. The luminous radiance of awareness-emptiness, free from elaboration, Pervades saṃsāra and nirvāṇa without brightening or dimming. Do not hope for some other fruit: it is primordially complete. Merged with the expanse of great bliss, self-knowing awareness, Rest in the indivisible state of the three expanses. This is but the beggar woman’s false sketch, The chatter of a parrot, out of keeping with the dharma— If others were to see it, it would be a cause for shame. Yet this is the beggar woman's own dharma tradition: All phenomena of saṃsāra and nirvāṇa appear just so. For one who takes saṃsāra as their practice, Why should they know what is called nirvāṇa? These are but deceiving words, O divine friends! Written by Dewe Dorje. COLOPHON None BIBLIOGRAPHY Kunzang Dekyong Wangmo (kun bzang bde skyong dbang mo). Dbus mo bde ba’i rdo rje’i rnam thar. In Gsung ’bum, vol. 5 (pod dang po), pp. 226–227 . BDRC W1PD108254 . Abstract A striking mgur of “pointing out,” in which Sera Khandro dismantles the very framework of the path. Moving through saṃsāra, mind, view, meditation, conduct, ground, path, and fruit, each is shown to become an obstacle when taken as something to rely upon. What these terms name cannot be reached through them. The song turns instead toward direct recognition: the indivisible unity of emptiness and luminosity, already complete. Preserved within her rnam thar and untitled in its source, it is presented here under the supplied title “Don’t Place Your Trust in…” . BDRC LINK MW1PD108254 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 02:35 TRADITION Nyingma CLAN Nub HISTORICAL PERIOD 20th 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 Don’t Place Your Trust in… 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 brief history of Kyodrak Monastery, the principal seat of the Barom Kagyu in Dokham and residence of the successive incarnations of Tsoknyi Öser. The narrative includes the monastery’s legendary founding in 1361, when a primordial wisdom ḍākinī—appearing as a fox that stole the master’s shoes—revealed the sacred site where the monastery would be built. A Brief History of Kyodrak Monastery Om Swasti! From the profound instructions of the incredible Lake Manasarovar Comes the wealth of precious pith instructions endowed with the Enlightened mind; I respectfully bow to those of the Kagyu tradition: Tilopa, Naropa, Marpa, Milarepa, and Dakpo [Gampopa], the protectors of beings! KYODRAK MONASTERY: The Universally Abundant Kyodrak Monastery: The Place that Disseminates and Proliferates the Theory and Practice of the Buddhist Teachings [ 1 ] LOCATION OF THE GREAT MONASTIC SEAT OF KYODRAK MONASTERY: Tibet, the Land of Snow, a place exalted like a crown jewel on the top of the Earth, is divided into three regions: Amdo, Central Tibet, and Kham. In Do Kham there is a famous practice site of Guru Pema called The Universally Abundant Kyodrak , which is one of the twenty-five great sacred sites of Do Kham. It is the excellent Akanishta descended upon the Earth, an utterly vast arrangement of implements and seed syllables. That is the location of Kyodrak Monastery. ESTABLISHMENT OF THE MONASTERY: In the Iron Bull Year of 1361 in the sixth calendrical cycle of the Tibetan calendar, one of Lha Repa Tsondru Pelwa’s [ 2 ] many disciples, the supreme emanation of Manjushri, Langre Drakpa Gyeltsen, [ 3 ] practiced in the area’s sacred site of the eastern facing Kyoko Cave. [ 4 ] When he had discovered accomplishment in a single life, the primordial wisdom dakini prophesised: “On the palace atop the cliff over there, [ 5 ] is the pollen bed of the enlightened mind of the great, glorious Chakrasamvara. In its centre sits a boulder like a sizeable and majestically poised tiger. Compile the embers of a fire in this essential place! [ 6 ] This important place is like a vigorous striped tiger. The benefit of beings and the teachings will flourish far and wide.” Saying that, the dakini emanated into a fox and stole his shoes. Early the next morning he sought for the tracks [of the dakini] in the fallen snow. There he saw the main cliff of Kyodrak—at its crest was a swirling rainbow tent of the dharmakaya, at its slope was a pleasant rain of blessings, and diffusing across its base was the aromatic fragrance that arises from discipline. Understanding the dependent arisings from having arrived at this place of solitude, he constructed the initial monastic [structure] of Kyodrak. It was at that time that the Mongol King Genghis Khan offered a bronze [ 7 ] statue of the unparalleled Teacher Shakyamuni. He, [Drakpa Gyeltsen], saw that the figure of the Teacher was made of a brilliant mass of rainbow light and stated that this supreme sacred object is equal in blessings to Shakyamuni. Consequently, he made it the central sacred object of the temple. The dependent arisings of that statue are well suited to allow the teachings to abide for a long while and for there to be a continuous stream of beings who understand the teachings and benefit whomever they encounter. The main representational statue of the enlightened mind was an eight-year-old form of the Sixth Dharmakaya Vajradhara [ 8 ] made from a refined gold of high-quality. In the representational statue of the unified enlightened mind are many relics of the buddhas including small pearl-like relics ( ringsel ) of Tilopa Prajnabhadra (988–1069), [ 9 ] small pearl-like relics from the nose blood of Naropa Jnanasiddhi (1012–1100), [ 10 ] a tooth from Marpa Chokyi Lodro (1012–1097) [ 11 ] with a manifested Hevajra, a small pearl-like relic in the shape of a conch shell from the Laughing Vajra Milarepa (1040–1123), [ 12 ] the combined tongue, heart, and eyes of the Youthful Moonlight of Dagpo [Gampopa], and small pearl-like relics from Barom Darma Wangchuk (1127–1194). [ 13 ] After those were put into the representational [statue] of the unified enlightened mind, a ‘rain of flowers’ fells three times and consecrated the sacred place. “In future times, this will be my representative,” he said as the people received his command. Later when the accomplished meditator Marmo [Sonam Dondrup] was young, as he offered prayers, the compassionate eyes [of the statue] looked upon him pensively. Marmo [Sonam Dondrup] was actually able to see its smiling face and nicely arranged white teeth. Blazing with sincere and measureless devotion, he genuinely discovered the realization of the single experience of meditation. Thus, he built a temple and sacred objects. Philosophical System: It adheres to the stainless tradition of the unbroken lineage of the essential meaning of the dharma lords of the Barom Kagyu, one of the four great Kagyu traditions. MAINTENANCE OF THE TEACHINGS: The transmission is maintained firstly by the lineage gurus of the accomplished ones, secondly by the lineage of the Bare [ 14 ] knowledge holders, lastly by the lineage of the emanations of the bodhisattvas. Development: There is the unbroken lineage of accomplished masters inseparable from the great masters and accomplished ones of India who soared like a flock of birds in the sky. They include the Kyodrak dharma lords, [specifically] the thirteen accomplished ones of Barom, who knew how to fly as they had mastered the power over their winds and mind. Their fame has spread far and wide. There are various representations of enlightened body, speech, and mind including the thirteen [sets] of the Translated Words of the Victor written in gold. Up until this point, it has been the history of the development of the precious teachings of the victor at the central peak of Kyodrak, or the main Kyodrak cliff. FOUNDING OF THE MONASTERY IN CENTRAL KYODRAK: In the Wood Dog Year, 1754, of the thirteenth calendrical cycle, Kyodrak Tsoknyi Ozer (b. 1737) [ 15 ] received the complete instructions of the abiding nature from Nedo Dechen. [ 16 ] Then he went on pilgrimage to U in [central Tibet] and met Karmapa Dudul Dorje (1733/34–1797/98) [ 17 ] who had decided that Tsoknyi Ozer was the reincarnated emanation of Choje Lingpa (1682–1720) [ 18 ] and bestowed him the name Tsoknyi Ozer and all of the instructions. “Since your benefit to beings is in Kyodrak,” the Karmapa prophesised, “you must go there and be of service. In the future you will be of great help for the Barom teachings.” Accordingly he travelled to his homeland. He received all the instructions of the liberative methods from Selje Chogrub Senge. Before that time as there had only been black yak-haired tents at Kyodrak, he [ Tsoknyi Ozer ] built Pur Khang Fort [ 19 ] in 1779. There he conducted meditational practices, rituals, and offerings. In the thirteenth calendrical cycle of the Wood Dog Year, 1785, Tsoknyi Ozer constructed Kyodrak Monastery’s new assembly hall along with its sacred objects. His enlightened activities flourished and spread: He established the tradition of Choje Lingpa’s revealed treasure teachings, becoming the object of worship for the people of China, Tibet, and Mongolia. He [built] innumerable and priceless representations of the enlightened body, speech, and mind and established retreat centres at numerous hermitages. In brief, he extensively spread and proliferated the teachings of both theory and practice, such as the dances, mask dances, and melodies, following the traditions of the previous knowledge holders. DESTRUCTION: During the Cultural Revolution, the sacred objects and the immeasurable mansion of this monastery were destroyed, falling into ruin just like the other monasteries. Only its name had remained. RESTORATION: Relying upon the marvellous armour of the aspirations of the Eighth Dungtrul Rinpoche, the Ninth Selga Rinpoche, the emanation Aten Puntsok, the elder guru Yeshe Rabgye, the emanation Tsoknyi Ozer , Chadrel Tsultrim Tarchin, Khenpo Damcho Dawa, Khenpo Jikga, the accomplished guru Tashi Namgyel, and Lopon Tsering Gyurme, the abbots, emanations, and the sangha newly constructed the assembly hall along with the sacred objects even more elaborately than before. In the main monastic seat [of Kyodrak Monastery] are the following: Barom’s Immutable and Spontaneously Established Temple, a college for the theories of the excellent teachings, the retreat centre for spontaneously accomplishing the two benefits, a tantric college for teaching the three vehicles in the lineage tradition of Marpa, a medical college to bring love and benefit to all, the Dzamo retreat centre, the Kechara nunnery of great bliss, the Lotus Stem retreat centre of enlightenment, Barom’s practice centre of the blissful and secret mantra, Victor Gyam’s Avalokiteśvara practice centre, the practice centre of all knowledge, Narong’s practice centre of the luminosity of great bliss, and Khongne practice centre of auspicious liberation. As for the minor temples that are always in use there are the new protectors’ temple, the Vajrakila meditation centre, the Lion-Faced centre, the Lotus Vajra centre, the longevity centre, the Dorje Drolo centre, and the Three Blissful Seals centre. Each year there are gatherings including a great accomplishment ceremony of the peaceful practices, enlightened heart practices, vase practices, longevity practices, practices for the tenth day, practices for all greater and lesser days, Barom’s grand prayer festival, and Barom’s ritual offerings for the deceased. Their corresponding sacred objects, dances, chants, and melodies are better than before. The monastery and its affiliated institutions have around two-thousand monastics [in total]. Furthermore, for the benefit of the entire district, there is the Precious Pleasant Grove School: The Source of Qualities for the orphans separated from the care of their parents, a nursing home for those separated from their loving children, a thrift store for those who are not able to conduct business, a hospital of both Chinese and Tibetan medicine with reduced costs of treatments for the destitute and sick, and so forth. In brief, it is an extraordinary place for maturing the beings and the teachings. ASPIRATION: May all the mountains be filled flock of meditators! May all textual traditions be enriched with scholars! May the teachings of the victorious Barom, the beautiful and conquering teachings Of the two wheels of meditators and scholars, flourish! COLOPHON Composed collectively by those at Kyodrak Monastery. NOTES [1] skyo brag spyi 'byams phun tshogs thub bstan bshad sgrub dar rgyas gling [2] lha res pa brtson 'grus dpal ba [3] mchog tu gyur pa 'jam dbyangs rnam 'phrul glang ras grags pa rgyal mtshan [4] skyo kho nyin phug [5] ya ki brag [6] This means to construct a new monastery at this location. [7] zi khyim [8] This is the Vajradhara of the sixth buddha family from which the other five families emanate. [9] ti lo pa [10] nA ro pa, BDRC P3085 [11] mar pa chos kyi blo gros, BDRC P2636 [12] mi la res pa bzhad pa'i rdo rje, BDRC P1853 [13] 'ba' rom pa dar ma dbang phyug, BDRC P1856 [14] 'bar re [15] skyo brag tshog gnyis 'od zer [16] gnas mdo bde chen [17] karma pa 13 bdud 'dul rdo rje, BDRC P828 [18] chos rje gling pa, BDRC P671 [19] phur khang BIBLIOGRAPHY Skyo brag dgon pa. 2021. Skyo brag dgon pa'i gsal bshad mdor bsuds . London: Tib Shelf I001 Abstract A brief history of Kyodrak Monastery, the principal seat of the Barom Kagyu in Dokham and residence of the successive incarnations of Tsoknyi Öser. The narrative includes the monastery’s legendary founding in 1361, when a primordial wisdom ḍākinī—appearing as a fox that stole the master’s shoes—revealed the sacred site where the monastery would be built. TIB SHELF I001 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 00:27 TRADITION Kagyu FOUNDED 1361 REGION Do Kham ASSOCIATED PEOPLE Kyodrak Tsoknyi Ozer Langre Drakpa Gyeltsen Marmo Sonam Dondrup The Eighth Dungtrul Rinpoche The Ninth Selga Rinpoche Tulku Aten Puntsok Guru Yeshe Rabgye Chadrel Tsultrim Tarchin Khenpo Damcho Dawa Khenpo Jikga Guru Tashi Namgyel Lopon Tsering Gyurme TRANSLATOR Tib Shelf INSTITUTION N/A INCARNATION LINES Tsoknyi Ozer AUTHOR Kyodrak Monastery A Brief History of Kyodrak Monastery VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators 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.

Khenpo Ngawa Palzang's stream of consciousness flows through self-reflection and moral inquiry, inviting readers to examine their own condition in this meditation on accountability. Talking to Myself Emaho! These days, here in the bowels of the degenerate age, The rulership of karma drags me where I don’t want to go. This weighs on my mind, but still, I spurn the Dharma. No matter what I go on about, it doesn’t mean much. In my heart, I’d like to be a part of the Dharma, But a fathomless sea of bad karma swells all around me. With all this triviality, I’ve made a fool of myself and others. Strangled by the straps of the eight delusions, [ 1 ] Here where the five poisons rage, I have betrayed everyone, high and low. I know that partaking in the Dharma heals, And I want to wrap myself in the fine cloths of study and practice. But these thoughts, like foul vomit gurgling within me, Haunt me with the unthinkability of my path pleasing the buddhas. In these times, study and practice have all the appeal of a corpse. I have remained in solitude, but nothing meaningful came of it. Pretending to be an altruistic practitioner, My mind buzzes with schemes embroiling me and others. To me the teachings of sūtra and tantra are mere commodities I blithely traffic to get ahead in this world. What will become of me in future lives? My entourage of students serves me again and again, [ 2 ] And I fritter away my life, worthlessly, Days and nights passing on a wheel of distractions. The life stories of my fathers, the Kagyu saints, Speak straight to my heart, But I only pretend to relate to their hardships. I pose and I lie, talented in my treachery. Straggling behind the forefathers, I’m an orphan lost among the images of my mind. Sad at the decay of my body’s four elements, And cut off from the Dharma’s stream, my heart feels dark. I’m oppressed by the burden of my self-absorption, And I long to rest in selflessness. But unseeing clouds my mind, so I don’t make sense of the path. I stumble around in my distortions. After thoughts, I scramble helplessly, And I’m full of hopes and fears about keeping up appearances. Being in charge of a bastion of the teachings is a demonic fate. These activities, like rapids, I try to manage. All these undertakings, and I’m still a bastard to the basic truths. All this fellowship, and I just wallow in quarrels. My sojourns in solitude have been ruts of distraction. Ungrounded, I sway in the winds of the wealthy. [ 3 ] How I really am remains a mystery to me. My appearance is finely wrought, but I’m fooling myself. The hypocrisy inside me will fuel my future miseries. These toxic deeds I’ve heaped up under the cover of Dharma. [ 4 ] I aspire for noble qualities, then I deceive. Though I’m getting older, I don’t think about death. Lacking all sense of direction, empty-handed, I creak along. Who will save me from terror on the Lord of Death’s road? The drive to shelter from fear is rooted in my mind. [ 5 ] I’m drunk on the poison draft of bettering my lot, [ 6 ] And if I don’t serve nectar that helps others, The Dharma I take part in will just be filler for this life. Now, no matter what I think about, My mind finds nothing to trust. So let me turn my mind inward and stop looking around! Let me integrate the practices that have come down through the lineage! I’ve collected things of value, but I can’t take them with me. I’ve indulged in gathering up my desires, And I got them, sure, but all I came away with was toxic burdens. I scramble like some Sisyphean slave, [ 7 ] And my hard man image is wrapped up in the eight delusions. What hope can I hold for anything down the line? Betrayed by my benighted mind, I’m dull and thick. I stuff myself with meaningless likes and dislikes, And while I understand that enemies are endless, still I strive to quell them. I know I can’t rely on friends, yet I bind myself in attachment to them. I’ve managed to get everything wrong about what is vast and profound, [ 8 ] And though I’m good at masquerading as a teacher, I’m steeped in laziness. Surrounded by the appearances of this life, reflect on the implications of your thoughts. [ 9 ] See if there is any benefit in my babble. Take good stock of the way I am. If you think I’m on to something, then practice. If you think, “I am not afraid of the great enemy of the lower realms,” Then feel free to take it easy. May some good come from “talking to myself.” [ 10 ] COLOPHON None NOTES ACKNOWLEDGMENTS Joseph McClellan produced a draft of the translation and appendix during the summer of 2022 in Mae Sot, Thailand. Lowell Cook then checked the translation against the Tibetan and made many corrections and improvements. Ryan Jacobson reviewed a second draft and Tom Greensmith offered final copyedits. Thanks to Khentrul Lodro Thaye Rinpoche for some helpful comments. APPENDIX On the Methodology of the Translation In the translation of this poem, we used a methodology much less common in translated Tibetan literature. Most of this literature is doctrinally rich, and often it conveys subtle contemplative instructions that a translator must take great care to pass along to the reader with precision. Other translated Tibetan literature, such as the tremendous work of 84000: Translating the Words of the Buddha, strives to preserve the style, register, and even syntax of the original text as much as possible, even if it sometimes goes against the grain of English literary conventions. The consensus is that more literal translations—metaphrase in translation parlance—are better for preserving the texts as historical documents. At least as important as that, Tibetan translators usually approach their work with an attitude of devotion—they try to tread as lightly as possible on the fabric of sacred words laid before them. Writers of Khenpo Ngaga’s stature, and Khenpo Ngaga himself, usually write from a position of explicit or implicit authority—an authority that comes from the partial or complete accomplishment of the Buddhist path. Khenpo’s autobiography, Wondrous Dance of Illusion, recounts a nearly endless stream of spiritual insights going back to his early childhood, and many of his writings are in the voice of a master in total control of his life and mind and who is writing for the reader’s benefit—to teach us something about view, meditation, or action. Therefore, most of his work should be translated according to the principles of metaphrase. While translating this poem, however, metaphrase did not seem adequate, or even appropriate. This is not the place to speculate on Khenpo Ngaga’s motives in writing this poem, but based on his life story, if he ever felt the way he describes here, it may surprise many of us. Whatever the case, the poem is striking for its tone of self-excoriation, regret, and melancholy—the kind of depression that torments a person who has the embers of a seeker in their heart but nevertheless has wasted their life and spiritual opportunities. The poem is almost devoid of technical terminology, and it does not present precise contemplative instructions. Rather, Khenpo Ngaga here uses affect as a hammer. The poem’s sole purpose seems to be to exacerbate the reader’s existential darkness—to strike on the hopelessness of being happy doing what one has always done. Considering these elements of the poem’s content and style, we offer a paraphrastic translation—that is, we do not contort the translation to fit the syntax and grammatical details of the original. The poem, as strange as it may sound, is far closer to Hank William’s I’m so Lonesome I Could Cry than to Khenpo’s own prayers and instructions. Even if the poem is a performance of a bodhisattva mimicking the thoughts of the saṃsārically afflicted, Khenpo Ngaga has succeeded in writing something many of us find painfully familiar. His “Talking to Myself” sounds just like our own pain and frustration. To give a few examples of the paraphrastic approach of the translation: Line three begins with the clause don gong ltar bsam kyang chos ma mthun (lit. meaning + above + like + think + but + Dharma + not + agree). A simple and accurate literal translation would be, “I think about the aforementioned meaning, however, I do not conform to the Dharma.” But no one would find that English line elegant or interesting, and the warmth of an English poem must not be cooled because of a half-line of stock phrasing. Tibetan verse, on the other hand, with its austere meter and elided particles, tolerates and even thrives when a chain of simple syllables forces the reader to fill in the gaps with their imagination. The point of the line is to highlight what he just said about feeling the negative consequences of his previous actions and the absurdity of refusing to engage in the one thing that would make the situation better—Dharma practice. For this reason, in lieu of a literal translation, we opted for the more evocative, “This weighs on my mind, but still, I spurn the Dharma.” The Tibetan of another line on the first page says dus deng song gi bshad sgrub ro ltar mthong (“these days + of + study + practice + corpse + like + to see”). A literal but unsatisfying rendering of this might say, “The study and practice of these days look like a corpse.” That will not do aesthetically, so we must ask what it means to look like a corpse. Of course, this means it looks like something you want nothing to do with, something you would rather leave by the road and forget about. Thus, we ended up with “In these times, study and practice have all the appeal of a corpse.” Tibetan has every resource to articulate that exact English thought, but to our ear, the correspondence here is adequate, and no meaningful violence has been done to the original. Again, on the first page, there is a couplet in which nauseating thoughts or concepts rise up (we say “gurgling,” but in fact there is only implied verbal action)—these thoughts (rtog pa) are in the instrumental case, so they are the agent or the reason for the verb, which comes at the end of a Tibetan sentence. The verb here is “to think” or “wonder” (snyam pa), so the basic logic of the sentence is “because of these thoughts … I think.” But again, this will not do aesthetically, and there is nothing technical in the couplet that would demand a high degree of literal precision. If we focus on the affective meaning, we may consider how we speak about specific thought patterns that crystallize around dark and negative thoughts. We might say something like, “I am haunted by the memories of my child’s death.” While that is not a common idiom in classical Tibetan, it conveys the feeling much better than the metaphrastic “thoughts … make me think.” A bit later, another line solicits a loose rendering. The Tibetan says, “toxic deeds + big + those + Dharma + in + accumulated + is.” The sticking point is interpreting the preposition in relation to “Dharma.” The general meaning is “accumulated/gathered/heaped up in the Dharma,” but that English is ambiguous. We take “in” as “in the context of the Dharma,” but we still must unpack intent. If one heaps up toxic deeds in the context of the Dharma, the main problem is the hypocrisy of acting destructively under the false banner/aegis/cover of the Dharma. Therefore, we end up with a loose translation we think captures the meaning better than any literal option: “These toxic deeds I’ve heaped up under the cover of Dharma.” A final, simple example regards the handling of probably the most common Tibetan adjective, chen po. It can cover every synonym of the fundamental English adjectives “big” and “great.” In one line of this poem, the common term mtsho chen appears, which means, unambiguously, “big lake/ocean.” The main verb in the line is rdol ba, which has the water-related meaning of “flood” or “burst,” which nudges us to choose a water-related adjective for “big.” We, therefore, opt for “fathomless,” even though there are Tibetan words that match that adjective’s etymology. Since the vocabulary being used is not doctrinal or technical, we see no reason to limit our diction to the less poetic options. [1] “Eight delusions” here stands for the “eight worldly concerns,” the false paths of basing one’s happiness on gain and loss, feeling good and not good, praise and censure, and recognition and insignificance. [2] We have speculatively amended kyi to kyis in this line. This is the most common Tibetan orthographical error, and the instrumental case kyis reads more smoothly. [3] Most likely referring to the tendency to gravitate towards one’s wealthy benefactors who make one’s life comfortable. [4] A loose rendering of the line. Please see the appendix for an explanation of the translation choices. [5] We have amended the spelling in this line from chag to chags. Additionally, “the motivation to the sheltered from fear” (’jigs skyobs kyi kun slong) is one of two main flawed motivations for pursuing the spiritual path. In Khenpo Ngaga’s own A Guide to the Words of My Perfect Teacher, he glosses this motivation in the following way: “If you practice the Dharma in order to be protected from the fear of being prey in this life to disease, negative spirits, being punished by the law, famine, and so forth, whether you follow the most basic practices of the Shravakas’ Vehicle or the most advanced practices of the Radiant Great Perfection, you may well be protected from these fears, but apart from this there will be no beneficial result whatsoever. You should therefore avoid this sort of attitude” (Ngawang Pelzang, A Guide to the Words of My Perfect Teacher, 18). [6] “The attitude of wishing to better one’s lot” (legs smon gyi kun slong) is the second main wrong motivation for spiritual practice. Khenpo Ngaga glosses it the following way: “you may think, ‘I will request a teaching and receive the empowerments and the transmissions, and then, if I practice the sadhana in retreat, I’ll gain something; people will praise me and I’ll become famous.’ With these three—gain, praise, and a good reputation—you can obtain food, clothes, and other sources of happiness for this life. Gain, praise, fame, and pleasure, and their four opposites, which are the things we do not wish for, together constitute the eight ordinary concerns… nothing on earth could be more shameful than using the Dharma to fulfill your worldly desires. Someone who does so, exchanging the priceless teachings of the sacred Dharma for worldly valuables and goods like food and clothes, is worse than an ordinary old man who gets rich hunting with a rifle. The peerless Dagpo said: ‘Unless you practice the Dharma according to the Dharma, Dharma itself becomes the cause of evil rebirths.’… It is said in the Sakya teaching Parting from the Four Attachments, ‘Those who are attached to this life are not practitioners of the Dharma.’ Such people are traders in the soul of the doctrine, people who demean the Three Jewels, mere collectors of monastic robes. You should avoid them like poison. “When you have this sort of motivation, hoping to better your lot, you might appear to be practicing the Dharma, whether the most basic Shravakas’ Vehicle or the most advanced Great Perfection; you might lock yourself up in your hermitage for many years; you might look as if you are diligently practicing sadhana in retreat; but, according to Apu, even if you acquire some wealth, praise, or a good reputation the only thing you will accomplish is being able to say, ‘It is because of my practice that I am rich, much-praised, and famous.’ You will not even sow the seed for liberation in the next life. Like the swindler who spread a deerskin over some donkey meat to sell it as venison, you will have covered the donkey meat of your own evil being with the deerskin of the sacred Dharma; you will have discredited the Dharma. Just as one says of an ordinary person who squanders his inheritance, ‘He’s a hopeless businessman,’ people will say of you, ‘There is someone who has failed and discredited the Dharma’ ” (Ngawang Pelzang, A Guide to the Words of My Perfect Teacher, 18–19). [7] Here, “Sisyphean” is rendering don med, a general term meaning “pointless/useless/meaningless.” Sisyphean relates to the Greek myth of Sisyphus, who was condemned by the gods to roll a boulder up a mountain repeatedly. Once he pushed the boulder to the top, it would roll back over him to the bottom, and he would have to repeat the process, eternally. Albert Camus wrote a popular essay about the myth, which he saw as an apt metaphor for the absurdity of human existence, where much of what we do is difficult, repetitive, and seemingly pointless. While we generally avoid specific Western references in Tibetan translations, here we use “Sisyphean” because of its common usage, and because it captures the contextual meaning quite well. [8] This is a reference to the “two commentarial traditions” according to which Mahāyāna treatises are organized. “Profound” here refers to the path of the profound view of emptiness inspired by the bodhisattvas Mañjuśrī and transmitted to and expounded by Nāgārjuna and the Madhyamaka philosophers. “Vast” here refers to the path of vast conduct taught by Maitreya to Asaṅga and carried on through the activities of Vasubandhu, Dignāga, and other important Cittamātra philosophers and logicians. Khenpo Ngaga is saying that he studied these intellectual traditions and misunderstood them. [9] Tentative. The Tibetan reads, “these appearances + because of these + thoughts’ + high + way + think about!” A clunkier literal translation might read, “Because of the appearances of this life, you should think about the gravity/importance/prominence of your thoughts.” Our slightly looser rendering follows the principles discussed in the appendix. [10] This line may be considered the poem’s colophon. Literally, it says, “Thus/there you have ‘Talking to Myself.’ Virtue!” However, the line keeps the meter of all the other lines, and in the Tibetan text, it is not written in smaller font, as colophons often are. Therefore, we rendered it as the final poetic line, which doubles as a colophon. BIBLIOGRAPHY Abstract Surging, subtle, and well short of a rigmarole, Khenpo Ngawang Palzang takes us down a river of reverie. In this current the ripples of his thought invoke images of self-depreciation, accountability, and conscientiousness, to name a few. In the end, the imperative is put forth to investigate the moral and to take your findings into your own condition. So, hop in this craft and take the journey down this eddyless waterway. BDRC LINK MW22946 _94C0EC DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 05:04 TRADITION Nyingma INCARNATION LINE N/A HISTORICAL PERIOD 19th Century 20th Century TEACHERS Lodrö Gyatso The First Drukpa Kuchen, Chöying Rölpe Dorje Nyoshul Lungtok Tenpe Gyaltsen Khenchen Gyaltsen Özer Nyoshul Lungtok Tenpe Nyima Sönam Palden Kunzang Palden The Fifth Dzogchen Drubwang, Tubten Chökyi Dorje The Fifth Shechen Rabjam, Pema Tegchok Tenpe Gyaltsen Sönam Chöpel The Third Mura, Pema Dechen Zangpo Tsultrim Norbu Dorzin Namdröl Mipam Gyatso TRANSLATOR Dr. Joseph McClellan INSTITUTIONS Palyul Monastery Katok Monastery Dzogchen Monastery STUDENTS Tulku Könchok Drakpa Adzom Gyalse Gyurme Dorje Khenpo Nuden Legshe Jorden Lama Drönma Tsering Khenchen Gyaltsen Özer Tsultrim Yönten Gyatso Chatral Sangye Dorje The Fourth Chagtsa, Kunzang Pema Trinle The Fourth Drutob Namkha Gyatso, Zhepe Dorje Khenchen Tsewang Rigzin The Second Dzongsar Khyentse, Jamyang Chökyi Lodrö Botrul Dongak Tenpe Nyima Jampal Drakpa Khen Dampa Pema Ribur Tulku Gyalten Ngawang Gyatso Tromge Arik Tulku Tenpe Nyima Nyagtö Khenpo Gedun Gyatso Lama Munsel Tsultrim Gyatso Gojo Khenchen Karma Tashi Gyara Khenchen Gönpo Orgyen Chemchok Yoru Gyalpo The Third Zhichen Vairo, Pema Gyaltsen Togden Lama Yönten Lakar Togden Polu Khenpo Dorje Khunu Rinpoche Tenzin Gyaltsen Nyoshul Khenpo Jamyang Dorje Lungtrul Shedrub Tenpe Nyima Khenpo Rinpoche Sönam Döndrub Khen Lodrö Khenpo Pema Samdrub The Second Palyul Chogtrul, Jampal Gyepe Dorje The Second Penor, Rigzin Palchen Dupa AUTHOR Khenpo Ngawang Palzang Talking to Myself VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! Name * Email* Submit Tib Shelf is a not-for-profit organisation dedicated to translating, presenting and preserving primary source Tibetan texts across a vast array of genres and time periods. We make these literary treasures accessible to readers worldwide, offering a unique window into Tibet's rich history, culture and traditions. Tib Shelf has been accredited by the British Library with the International Standard Serial Number (ISSN): 2754–1495 CONTACT US | SHELVES@TIBSHELF.ORG © 2024 Tib Shelf. All rights reserved.

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

Döndrup Gyal's free-verse poem, written as Rangdröl, visually cascades down the page like a waterfall, its rhythm and form mirroring the flowing dynamics of youth. Waterfall of Youth The sky, blue and clear Sunlight, warm and gentle Earth, vast and wide Flowers, beautiful and charming Mountains, high and mighty… … Ema — Yet what’s even more wonderful still is this waterfall, cascading off the steep cliff face, right in front of us Look! Its bubbly waves, pure and pristine With spheres of light, the eyes of a peacock feather the tuft of a parrot patterns of silk brocade the rainbow-like bow of Indra [ 1 ] Listen! The sound of its current, clear and euphonic the melody of youth, the songs of the gandharvas [ 2 ] the voice of Brahma the voice of Sarasvati the tune of the cuckoo Kye—this is not an ordinary, natural waterfall, no a mighty and majestic expression a fearless heart undaunted courage flourishing and thriving body elegant and lavish adornments pleasant and beautiful songs This is— the waterfall of youth, the youth of snowy Tibet This is— the courage to be creative the expressions of struggle the music of youth within the Tibetan youth of the nineteen-eighties Kye! Kye! Ah, youthful waterfall waterfall of youth How did such fearless courage —undaunted self-confidence —unimpaired splendor —and inexhaustible strength blossom within you? Indeed, the rains falling from the heavens during the three months of spring the springs gushing forth from the earth during the three months of summer the essence of frost and hail during the three months of autumn the quintessence of the ice and snow during the three months of winters and yet still glacial water—mineral water—slate water—water from forests marshes—mountains—valleys—ravines—and gullies In brief, —water of auspiciousness —water of goodness —water of wishes fulfilled —water with the eight qualities [ 3 ] —water of abundance One hundred and eight different rivulets Hundreds of thousands of different types of water As you are the one river of their unity You dare to cascade off craggy precipices As you are the one river that gathers them all You are brave enough to jump off cliffs into gorges With your courage to collect the different waters of innovation Your intellect is vast, your body strong, and your splendor great With your lack of arrogance and freedom from conceit Your flow is long and current fierce As you have removed impurities and possess the capacity to extract the quintessence Your body and mind are pure while the glorious qualities of your youth flourish O waterfall, You are the witness to history You are the guide to the future Within each of your crystal-clear drops of water The highs and lows of snowy Tibet are inscribed And inside each droplet of your spray The rise and fall of the cool land of snows are contained Without you, How are we to temper the steel of the sword of grammar? Without you, How are we to sharpen the razor of craftsmanship? Without you, The tree of medicine cannot flourish, The flowers of logic and fruit of the inner sciences cannot possibly ripen Perhaps— Within this crystal-like mind of yours The wounds of history The ailments of battle The boils of blind faith And the dust of conservatism might possibly be found Nevertheless, Since you possess the majesty of youth and naturally present glory The frost of the three months of winter will never —have a chance to place your mind within the recess of glaciers The razor blazes of stormy winds might slash —your stream a hundred times, yet how could it ever actually be severed? The reason— The head of your river is linked with the snows And your river’s mouth mixes with the oceans Thus, your long flow of history Has granted us splendor and honor The beautiful sound of the flow of your generations Has granted us encouragement and strength Have your heard—O waterfall! Of these questions of the youth of snowy Tibet? When the stallion of poetry is suffering of thirst, what shall we do? When the elephant of composition is suffering of heat, what shall we do? When the lion of poetic synonyms is oppressed by malevolence, what shall we do? When the young child of drama is left behind as an orphan, how shall we take care of him? When the paternal inheritance of astrology is left behind, empty, who will uphold it? When the young man of science is taken as a groom, how will he be welcomed? When the daughter of craftsmanship is taken as a bride, who will be the husband? Yes, indeed—O waterfall! Your answers which come from music, clear and pristine, beautiful and charming, —We hold in our hearts, like an image carved in stone Surely It is not suitable for the past that blazed with thousand brilliant lights to substitute the present And how could yesterday with its taste of salt ever quench the thirst of today? When the life-force that is ripe for the times Does not fit the lifeless corpse of history, difficult to find, It’s impossible for the pulse of improvement to beat And the heart blood of advancement cannot flow Even more so are the steps on the way forward Hey, waterfall! From your waves shimmering and glistening And from your spray scattering to and fro— Our strength —The strength of the new generation of snowy Tibet has been symbolized From your gurgling, flowing current, And the bubbling sound of your flowing water Our dreams, —the dreams of the new generation of snowy Tibet, are manifest Conservatism, cowardice, blind faith, and laziness… … These have no place whatsoever in this generation of ours Backwardness, barbarism, darkness, backwards customs… … There is no room, whatsoever, for these in our century Waterfall, O waterfall! Our mind flows with your movement and Our blood, as well, courses alongside your currents Although on the path of the future The twists and turns may be greater than before, Nevertheless, there is no chance for the youth of Tibet to be afraid We will certainly forge a new path forward For each and every one of our people Look! The squadron lined up, those are the new generation of Tibet Listen! This steady song is the footsteps of the youth of snowy Tibet A great, luminous path Responsibility with glory Joyful livelihoods Songs of struggle Have not vanished within the youth of the waterfall, And even more so, the waterfall of youth does not decline This— This is the waterfall of youth emerging from the voices of the young generations of snowy Tibet! This— The waterfall of youth flowing in the minds of the youth of snowy Tibet Notes Introduction: The tragic yet prolific life of Döndrup Gyal (1953–1985) was one of the foremost catalysts for the birth of modern literature in Tibet. Having grown up during the Cultural Revolution, Döndrul Gyal was one of the first Tibetans to attend Chinese universities upon the post-revolution opening-up and reform. Not only did studying with renown Tibetan and Chinese scholars at the Central Nationalities Institute in Beijing honed his writings skills and gave him access to a new world of literature, it also shaped his progressive vision for the Tibetans. It was this combination of literary skill and innovative thinking that Döndrup Gyal would soon become famous for. Unfortunately, his progressive views and innovative statements also made him a target for criticism and ostracization in the highly conservative Tibetan society of the day. This, in addition to strained relationships with colleagues and local officials, as well as marital problems with his wife Yumkyi, contributed to his eventual suicide in 1985. Despite his short life of only thirty-two years, his collected works contain six volumes of poetry, fiction, analytical essays, and more which are still studied today. Written under his penname, Rangdrol (self-liberated), Waterfall of Youth is said to be the very first free-verse poem written in Tibetan. To be sure, there is debate whether the Songs of Milarepa and other Tibetan folk literature may equally constitute free-verse poetry. Despite this, it would be impossible to claim that the form and content of Waterfall of Youth were not unique and innovative for its time. The form of the poem is that of a waterfall. As you read down the page, you can see the sometimes gentle, sometimes violent, flow of the waterfall of youth visually cascading down the page. Indeed, when you read the poem, the cadence of the lines is reminiscent of the flow of a waterfall or the current of a river. This form would have previously been most difficult to capture in Tibetan writing given that the majority of books were written or printed on long, narrow rectangular manuscripts. Likewise, the non-native punctuation—namely ellipses and em-dashes—used by Döndrup Gyal here are perhaps one of the very first instances in Tibetan literature. Despite this radically new form, much of the content echoes of the the Tibetan literature of old. We can see the influences of Indic aesthetics that have so deeply impacted Tibetan literature also present in Waterfall of Youth with deities like Indra and Sarasvasti and animals like elephants and peacocks. Likewise, the five major and five minor fields of traditionally learning form the basis of the questions the youth of Tibet ask the waterfall. Yet, at the very same time, the impact of the political slogans of the day are readily utilized by Döndrup Gyal. Words like conservatism, blind faith, laziness, backwardness, and so forth are all likely words newly created by the communist translation efforts. This blending of tradition and innovation, Buddhist and political terminology, is what has made Waterfall of Youth a timeless poem for Tibetans. This legacy is constantly being reinterpreted too. The words of the poem have been turned into lyrics for a rap song by Tibet’s famous hip-hop artist, Dekyi Tsering. Likewise, numerous parodies have been composed such as Waterfall of Beer and so forth. To date, there are two existing English translations—one by the historian Tsering Shakya and the other by the recently deceased Tsering D. Gonkatsang. Nevertheless, both of these translations leave much to be desired as Shakya’s translation occasionally omits lines and Gonkatsang’s seems to forgo the waterfall stylized formatting. The below translation aims to address these issues by capturing both the tone and resonance while still presenting Döndrup Gyal’s vision in an accessible way. May the waterfall continue to flow onwards! [1] The bow of Indra (dbang po'i gzhu or brgya byin gzhu) is a poetic synonym for a rainbow. [2] The gandharvas are a class of being in the Indo-Tibetan cosmology and are said to be the musicians of the god realms. [3] Water possessing the eight qualities is traditionally said to be sweet, cool, smooth, light, clear, pure, soothing to the throat, and beneficial to the stomach. Published: September 2021 BIBLIOGRAPHY Don grub rgyal. 1997. Lang tsho'i rbab chu. In gsung 'bum don grub rgyal, edited by dbyangs can sgeg pa'i blo gros, Par gzhi dang po par thengs dang po, vol. 1, pp. 160–167. Mi rigs dpe bskrun khang. BDRC MW18123 Abstract Written under his penname, Rangdröl (self-liberated), Döndrup Gyal's Waterfall of Youth is a free-verse poem written in Tibetan. The form of the poem is that of a waterfall. As you read down the page, you can see the sometimes gentle, sometimes violent, flow of the waterfall of youth visually cascading down the page. The cadence of the lines is reminiscent of the flow of a waterfall or the current of a river. BDRC LINK MW18123 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 08:07 TRADITION N/A INCARNATION LINE N/A HISTORICAL PERIOD 20th Century TEACHERS N/A TRANSLATOR Lowell Cook INSTITUTIONS N/A STUDENTS N/A AUTHOR Döndrup Gyal Waterfall of Youth 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.

Ancient Buddhist scriptures from the Collection of Precious Qualities reveal how collective karma shapes our universe's formation and every world system within it. The Formation of the Outer Container As it says in the Noble Verses on the Collection of Precious Qualities [ 1 ] concerning the formation of the outer container, the foundation of the earth and the mountains: “The wind [element] depends on space and aggregations of the water [element] depend on the wind [element]. This great earth, supporting sentient beings, depends on the water [element].” Furthermore, the former constituents of that world system, having been destroyed by fire, water, and wind of an eon then for twenty intermediate eons, will all together become nothing. It is after this [period of time], the constituents of the world system will form .[ 2 ] The initial cause of this world system depends upon the collective karma of sentient beings. Known as the Pure Mind, [ 3 ] it is a white space that radiates light and develops into a sizable container [ 4 ] capable of supporting a three-thousandfold world system .[ 5 ] Atop that space forms a wind mandala, and a blue rippling wind rises forth known as the Great Churning Wind. [6] The All-Pervading Wind [ 7 ] spreads it in all directions amassing like fog in the sky. The Wild and Rough Wind [ 8 ] noisily scatters that wind like clouds in the sky, which is collected by the Colossal Gathering Wind, [ 9 ] becoming vast and thick. Through the burning of the fire that spreads from the orange Ripening Fire Wind, [ 10 ] the wind mandala becomes smooth with an even surface. The multi-coloured Wind of the Dividing Wind [ 11 ] rises up in a rush, dispersing the wind mandala, and the Churning Wind mixes it into its proper formation. The colour of the wind takes the aspect of a sapphire jewel, shaped like a crossed vajra and surrounded by a round rim. As for its size, its thickness is 1,600,000 yojanas [ 12 ] and has an immeasurable width. Since its inherent quality is solid and firm, it supports the [elements] such as water. A water mandala forms on top of that, and clouds possessing the essence of gold gather in the space above the wind mandala. A stream of rain descends about the size of a chariot’s axel. From its swirling centre a shape like a full circular moon forms called the Calm and Clear Water .[ 13 ] As for the size of the water mandala, its thickness is 120,000 yojanas and has an immeasurable width. On top of that a golden foundation forms: The Churning Wind arises from the wind mandala that is underneath the water, churning the water mandala. Out of the cream that is produced from the churning of the water mandala, a golden foundation is established, like the ice that forms on a lake. It is square with a yellow gold-like hue, as for the size, its thickness is 220,000 yojanas and has an immeasurable width. Mountains, oceans, and continents form on top of that. Moreover, in the space above the golden foundation clouds of various constituents amass, and a stream of water descends from them for a significant duration. After this, the Gathering and Sorting Wind [ 14 ] separates the elements: a billion Mt. Sumerus are established from the best elements, a billion mountains of the seven rings are established from the mediocre elements, and billions of iron mountains of the outer rim, billions of the four continents, and billions of the sub-continents are established from the inferior elements. The manner of this formation is stated in the sutra. In that way, when the four continents and sub-continents are formed with the inferior elements, the head of the four great rivers and the great Mt. Kailash are also established in the centre of the southern Jambudvipa [continent]. This should be known. COLOPHON None NOTES [1] ārya prajñāpāramitāratnaguṇasaṃcayagāthā [2] According to Buddhist cosmology, the cycle of the world system consists of four periods: 1. eon of formation (chags pa'i bskal pa, vivartakalpa), 2. eon of abiding (gnas pa'i bskal pa, vivartasthāyikalpa), 3. eon of dissolution ('jig pa'i bskal pa, saṃvartakalpa), and 4. eon of nothingness (stong pa'i bskal pa, saṃvartasthāyikalpa). The Abhidharmakośabhāṣya (Chos mngon pa'i mdzod kyi bshad pa), attributed to the famous master Vasubhandu (c. 4th–5th CE), states that each of the four eons consists of twenty intermediate eons (bar bskal pa, antarakalpa). This initiatory section of the text describes the cycle of these four eons. For more information see: The Princeton Dictionary of Buddhism 2014: kalpa. [3] yid rnam par dwangs pa [4] snod [5] A three-thousandfold world system is the largest universe or cosmological container capable of containing upwards of a billion world systems each with their own central Mt. Sumeru and geological and continental structures. For more information see: The Princeton Dictionary of Buddhism 2014: trisāhasramahāsāhasralokadhātu [6] rnam par srub byed kyi rlung [7] kun tu khyab byed kyi rlung [8] rtsub 'gyur gyi rlung yam [9] rnam par sdud byed kyi rlung [10] smin byed me'i rlung [11] 'byed byed rlung gi rlung [12] Yojana – An ancient Indic measurement of distance said to be the distance that a pair of yoked oxen can travel in a single day. There are various modern measurements estimating this distance ranging from four to ten miles. For more information see: The Princeton Dictionary of Buddhism 2014: yojana. [13] zhi ba gsal dag [14] 'byed sdud kyi rlung BIBLIOGRAPHY 'Bri gung chos kyi blo gros. 1998. Phyi snod sa gzhi ri bcas chags tshul . In Gnas yig phyogs bsgrigs, pp. 136–139. Khreng tu'u: Si khron mi rigs dpe skrun khang. BDRC W20820 Abstract The Formation of the Outer Container is a description of the formation of the universe according to Buddhist cosmogony. BDRC LINK W20820 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 04:15 TRADITION Kagyu INCARNATION LINE N/A HISTORICAL PERIOD Unknown TEACHERS Unknown TRANSLATOR Tib Shelf INSTITUTION Unknown STUDENTS Unknown AUTHOR Drigung Konchok Tendzin Chokyi Lodro The Formation of the Outer Container 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 mysterious letter from the Ninth Paṇchen Lama's secretary to Hotoktu Rinpoche, now preserved in a French private collection - its acquisition history remains unknown. A Letter to Hotoktu Rinpoche I offer this at the feet of the incomparable glorious protector of the doctrine and beings, the venerable lord and excellent being, Hotoktu Rinpoche. [ 1 ] In these exceedingly virtuous times, I [hope] your supreme body, the singular eddy flowing from the pure conduct of your primordial and immense resolve to attain enlightenment and the source of precious jewels, is entirely brilliant. Moreover, the garland of your incomparable, marvellous deeds brings about the benefit and welfare of the teachings and beings in an all-pervasive manner, as if it is rising to the summit of existence. We are grateful for your loving care! I am also well, both mentally and physically. We humbly request that the precious emanation of the supreme protector, [the Paṇchen Lama], take up all the lifestyles of previous reincarnations and diligently engage in studying and conducting deeds beneficial for religious and secular matters. The main point of this letter is connected with an enquiry made by the head personal attendant Nomin Han . [ 2 ] Here, we have made good preparations for the long-life offering to the refuge protectors, victorious lords, father and son (the Paṇchen Lama and the Dalai Lama) and to serve and venerate the sangha. However, it has not been possible to obtain permission to do this in the last three years. Hence, [the Panchen Lama], like a thirsty person desires water, very much wishes to visit you. However, in addition to his old age, recently, from the beginning of the second month, he has developed an illness that is combined with phlegm, blood pressure, and bo disease. [ 3 ] It is increasingly worsening. Not only that, but the divination that was conducted last year indicated that the obstacles of his sixty-second year would be significant. This divination also indicated that there would be a slightly greater obstacle on the way. Subsequently, we do not have the hope that he will recover for a while or for you both to come together. At this time, the treasurer, master, and servants were specially delegated to offer gifts without delay to everyone, especially the government, in reciprocity with the gifts received. Apart from that, we have no choice but to take leave for a few years until his health is completely restored. Also, as the head personal attendant himself has [already] sent a separate detailed letter requesting permission to serve you, the Excellent Protector, when you come to Tibet, if you are definitely going to come, I hope his request will be answered with a positive result. Please keep us informed of your visit and, as per your wishes, we can choose and appoint suitable and new personal attendants. Please keep [these words] in the deep expanse of your mind. In the future, for the excellent benefit of the doctrine and beings, please spontaneously establish your precious feet in the everlasting nature. Moreover, may your enlightened resolve and beneficial activities be even better than before, and from that state, may you also keep your compassionate deeds uninterrupted like the Ganges river. I send this request and my regards along with a pair of ceremonial scarfs. [ 4 ] Sent on an auspicious date. COLOPHON None NOTES [1] If the letter is from the secretary of the Ninth Paṇchen Lama, then Hotoktu Rinpoche is khal kha rje btsun dam pa 08 ngag dbang blo bzang chos kyi nyi ma, or rje btsun dam pa ho thog thu rin po che, 1870/1871–1923/1924, BDRC P4945 [2] byabs khrus mkhan po no min han [3] 'bo nad [4] lha rdzas Photo Credit: Wikipedia Published: September 2021 BIBLIOGRAPHY paN chen bla ma 09 thub bstan chos kyi nyi ma (purported). Date unknown. Private Collection. London: Tib Shelf W003 Abstract This letter is purportedly from the secretary of the Ninth Paṇchen Lama to Hotoktu Rinpoche. It was purchased and is now conserved in a private collection in France. The means of the initial acquisition is unknown. We are happy to receive any information concerning this letter. TIB SHELF W003 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 03:35 TRADITION Geluk INCARNATION LINE Paṇchen Lama HISTORICAL PERIOD 19th Century 20th Century TEACHERS The Thirteenth Dalai Lama, Tubten Gyatso Ngawang Tsültrim Dönden Tenzin Wanggyal TRANSLATORS Rachael Griffiths Tib Shelf INSTITUTION Tashilhünpo Monastery STUDENTS Pema Chok Palsangpo The Fifth Jamyang Shepa, Lobsang Jamyang Yeshé Tenpé Gyaltsen Jigme Trinle Gyatso Lobsang Lungtok Jikmé Tenpé Gyaltsen Ngawang Tsültrim Dönden Jigme Tenpé Gyaltsen The Fifth Maṇipa, Lobsang Chöpel Gyatso AUTHORS The Secretary of The Ninth Paṇchen Lama Tubten Chökyi Nyima A Letter to Hotoktu Rinpoche 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.

The first guidebook to Pemokö, revealed as a treasure by Jatson Nyinpo, prophesies future degeneration and identifies this sacred hidden land as a sanctuary. The Guidebook to the Hidden Land of Pemokö Emaho! One such as I, the Lake-Born Padmasambhava, meandered throughout India like a river for 3028 [years] and stayed in the region of U in central Tibet for 111 years. In Chamara, [ 1 ] the country of the rakshasa demons, I led the red-faced [cannibals] to the Dharma. I established all beings in happiness. Even still, forty eons in the future, famine, and poverty will arise from desire, proliferating war will arise from hatred, different forms of pestilence will arise from delusion, and various torments will arise from the three poisons in equal measure. At that time, sentient beings will have no opportunities for happiness, and the Turkish armies will invade every direction. Alas! What a surging wave of misery! Although it might be possible to escape to the sixteen greater and lesser hidden lands, due to the power of negative karma, very few will escape. The wealthy will be caught by the noose of avarice, and those who have heirs will deceive one other. The elderly will lose the will to travel, children will be unable to find the path, and animals will just up and die. Such is the ripening of negative karma for beings without refuge! As a sign of the ripening of such karma for beings devoid of a protection, there will also be these outer, inner, and secret bad omens: sudden avalanches will occur on Mt. Kailash, lightning and hail will destroy the region of Ngari, earthquakes will destroy the borderlands of Tibet and China, heretical doctrines will multiply in Nepal, and samaya-breakers, maras, and elemental spirits will overrun U and Tsang. In the region of Dokham, destructive wildfires will burn alive tens of thousands of sentient beings, causing [the survivors] to wander the scorched earth. There will be many mad dogs and crazed people in the lands of Jar, Dak, and Nyal. Suffering and pestilence will blanket Drak, Long, and Nyang. Many multifarious maladies will steam forth from the mouths of the people of Hor and Mongolia. The majority will die as medicine will prove ineffective. Provocations and elemental spirits from the east, wild men, predatory animals, and barbarians from the south, poisonous commerce of warfare from the west, and Hor, Mongols, and Turks from the north—all these will spread! Countless bolts of lightning as well as hailstones and meteorites will descend from the vast sky. Multiple earthquakes will shake the ground. Bright stars and white lights will appear over and over again, and the red light of the god of fire will fill the sky. Orchards and crops will be blighted and bear no fruit. Due to famine, generations of families will repeatedly face ruin. Rain will fall sporadically, and there will be great depressions and caverns in the earth. The ground will collapse, rock faces will subside, rivers will overflow, and there will be many wildfires. When all these things occur, the signs of illness will arise: people will be physically stunted and possess a great desire for destructive actions. They will debauch themselves as much as possible. All of this will appear like the rising of a storm. At that time, various kinds of [cultural] ornamentation and weaponry will spread, there will be a great trend of new people, new languages, and new fashion. The jewellery and attire of the borderlands will spread into the centre of the country, while the appearance of the ordained living in the centre of the country will disperse to the borderlands. At that time, the appearance of both sutra and mantra practitioners will be in disarray, new doctrines will arise like a whirling blizzard, and unusual treatises will pervade the land. Confidence in the Mahayana will fade in the face of individual fabrications of sophistry. Demonic emanations appearing in the guise of dharmic practitioners will become ubiquitous while individuals who attain accomplishment will be as rare as stars in broad daylight. At that time, most beings will be under the power of Mara. Towns will be lawless like a mala with a broken cord. There will be no compensation for murder or maiming [a member]. Wicked individuals will win arguments, and robbery and stealing will be rife. What spiritual friends there are will have short lives, the meaning of meditation will go unlearned, and people will learn to be competitive in arts and technology. [ 2 ] Some people, seeking to destroy their delusion, will eat human flesh and solely devote themselves to the misguided conduct of depriving beings of their lives. At that time, an emanation of Gyalwa Chokyang (8th cent.) [ 3 ] will be born on the north-east border and will gain widespread fame. All who hear of him will be led to Sukhavati (Dewachen), by the very same [emanation] Vajradharmadhatu. The teachings will be confused [as the perplexed people] won’t understand the [correct] ordering of them. Internally the people will be in disarray, and externally they will [appear] Chinese. These will be the secret signs of their appearance. At that time, all the countryside will be in complete turmoil! All men and women, lay and ordained, and livestock will be distraught! Even the eight classes of gods and demons, the non-humans, will be upset. As there will be external fighting, internally the mind will be conflicted! The channels and winds will be muddled, as if one had drunk poison, and people will lack self-confidence. This is definitely the magical ploys of demons. After that, there will be an emanation of Nine Gonpo demon brothers, bearing the name Duk Lung because of whom a singular act harmful to the whole of Tibet will arise. For these reasons there exist the sixteen great hidden lands. Concerning the great place Pemoko [ 4 ] : east of Samye there is a valley called Dakpo, and if you follow the river, there is a valley that resembles a prone scorpion. Atop the tip of the tail sits a site called Gyala, which is the extraordinary supreme sacred site of Yama, Lord of Death. From there you can continue to follow the river, or, alternately, going towards Kukar pass is also acceptable, where there is the great charnel ground, Tsenmo Mebar. In the east, it is similar to a gathering of wildlife with a base [shaped] like upward climbing scales. Behind there is a mountain in the shape of an open flower, resembling a brandished weapon. About seven furlongs away is a place where the gods and [ravenous] rakshasas gather. There are many large and small border stones, and then the four doors to the sacred site. At Drangtsi Drak, perform a hundred feast offerings, make smoke offerings, and declare the power of the words of truth. Then there is the so-called Ziknang Drak, which reveals the reflection of all who gaze upon it. Then there is a great eddy in the river and a large tree about two arm spans in width, with a fragrance like incense and a pungent flavour. You will be able to make a bridge by felling it. There are many such big trees, so sharpen your tools. There is a stone stupa as big as Mt. Meru then, there is a place called Rabtroling. All visions that are seen will appear as if they are real. There are [also] many stone crossings. Then you will arrive at Namdak Jatson Ling, a place which appears to be endowed with the eight auspicious signs [ 5 ] and the eight articles. [ 6 ] The smell of incense billows everywhere and the streams murmur with the sound of the rulu [mantra]. This is a place where meditative concentration arises spontaneously. Then there is a small mountain pass called Jokpama, where the path has the shape of the syllable bhyo , the earth has an eight-petalled lotus, and there is an eight-spoked wheel in the sky. The surroundings feature the eight auspicious symbols and the eight auspicious articles. To the east of the place called Gumik Lingtse is Namdak Kopa as well as Melong Kochung, to the south is Palden Kopa as well as Yonten Kochung, to the west is Pemo Kopa as well as Pemo Kochung, to the north is Lerab Kopa as well as Drakpo Kochung, and in the centre is Taye Kopa. The area of the Five Kochen is one hundred and eighty furlongs, and the Four Kochung extend for thirty-five furlongs. The perimeter is surrounded by snow and rock, and a rain of flowers falls continuously from the sky. When the seasons change, if one flees the four places—China, Jang, Lo, and Kong—then one will be satisfied by escaping to the place [of Pemoko]. Each and every area is sealed by mountain passes, rivers, and cliffs. There will be no risk of conflict or strife. At that time, the emanation of the Guru will gradually show the path. Remember [me] Orgyen at all times and recite the Guru Pema Siddhi [Hum mantra]. This will clear away obstacles and adversity. I will appear vividly to those who have undoubting faith in me and longingly keep me in the centre of their hearts. Continuously sing heartfelt supplications and I will also come as sundry sounds. Visualise [me] either above the crown of your head or in front of you, and you will be able to perceive me directly. Let everyone during the five hundred [degenerate] years humbly beseech me, Padmakara, and take refuge in me. Compared to other Buddhas, my compassion is swift. Even if we do not meet in this life, I will certainly dispel suffering in the intermediate state. For me, there is nothing more than the welfare of beings. Whatever one wishes will be spontaneously accomplished. Amongst the sixteen hidden lands, whoever hears of or recalls this great Pemoko, their karmic obscurations will be purified. Even walking or riding seven steps in its direction will certainly result in being born there. Performing seven full prostrations while visualising this [place] will lead to becoming a Non-Returner and no longer wandering in cyclic existence. Whoever surely arrives here will obtain the indestructible rainbow body. Even drinking a single drop of water or eating a pinch of herb will pacify sufferings such as chronic illness and clear dulled sense faculties. The elderly too will take on youthful forms. Those with bad karma, who do not recall the excellent dharma, will, by virtue of travelling to this sacred site, become self-liberated accomplished ones. Consuming the earth and stones of this place, even at the end of one’s [karmic] lifespan, will extend life by hundreds and thousands of years. If feeling cold, wear the union of fire and wind as clothing. If thirsty, enjoy ambrosial water. If hungry or destitute, live on corn, the five kinds of cereal, and the fruits from trees. There is no physical pain or mental suffering, and there is no need for conflict or sloth. The primordial wisdom of the [union of] emptiness, luminosity, and the self-blazing warmth of bliss will arise. The majority of fruit is about the size of a horse’s head, unhusked wheat and barley grains the size of an apricot stone, and radishes and turnips [so large] people can barely lift them. There is no need to grind salt as the food is comparable to nectar and equal in potency to the sustenance of the gods. The channel of clear intelligence will open, clairvoyance and the four immeasurables like love and compassion will arise, and in six months a body of light will be spontaneously accomplished. How amazing! How amazing that the victorious ones of the three times have such powerful prayers of aspiration and such capacity! One such as I, the Lake-Born Padmakara, concealed many texts as treasures in mountains and valleys. I concealed many sacred substances, representations of body, speech, and mind. I hid a mixture of many excellent teachings for protecting, repelling, and killing. In the future may those treasures be taken out by a [heart] son. There will be many obstacles when Jatson, the emanation of [Myang] Tingdzin Zangpo (8th cent.), [ 7 ] fulfils his own and others’ aims. At that time an emanation light ray of Takra Lugong (d. 782) [ 8 ] will appear disguised as a [heart] son, and there is a risk that he will cause obstacles. Practice firm samadhi which blazes forth with the powers of subjugation and wrathful activity. An emanation of the evil minister Tramik will appear in the guise of a spiritual friend and through his cunning disparage others and eventually cause disputes. At such a time, entreat the Lord of Great Compassion (Avalokiteśvara). There will be an emanation of the demoness Zanglak, who will adopt a beautifully fine form and cause obstacles to your practice, vows, and samaya. Look at her with intelligence as she could be seen as a demoness or a goddess. An emanation of Tsenmar Raru will appear in the guise of a nobleman pretending to be your patron and eventually take hold of your life. It is crucial that you dedicate yourself to the ablution of Ucchuṣma, king of the wrathful (Trogyal Metsek). You will come across about seven manifestations of red-faced Te'u Rang dwarves, who will provide bad, unclean food and disparage you. Develop compassion towards them and transform them through that relationship. Furthermore, at that time since the three poisons will be expressed so strongly, gradually spread and cherish the profound treasures. Simultaneously, as a result of propagating empowerments and oral transmissions, there will be many samaya transgressors and you must absolutely look after them at all times as well as strive in your own practice. Do not drink maddening alcohol and avoid low caste women. Travel the path of secret mantra and be diligent. Whatever happiness or suffering befalls you, recall [Guru] Orgyen, and all those with whom you come into contact, however significant or insignificant, will be satisfied. Even amongst manifestations, this heart son [ 9 ] is the foremost emanation. For example: among all the different kinds of blood, he is that of the very heart. Among celestial bodies in the sky, he is the essential sun and moon. Among the best medicines, he is the special, all-conquering one. Among jewels, he is that which fulfils all wishes and desires. Among treasure revealers, he is the discoverer of the most supreme and rarest treasure. Fortunate ones, supplicate him. In this vidyadhara’s heart centre, light energy blazes in the branch channels to form a triangle, the auspiciousness of which is externally apparent. The ferocity of his exalted mind is akin to the games of children— one moment divine, the next demonic. [However] his conduct is faithful to the Three Baskets [of the Buddhist teachings]. As for his meditation, he practices Mahamudra, Dzogchen, and Madhyamaka, and his view arises as the non-referential view, free from the extremes [of nihilism and eternalism]. He immediately remembers that he has no time for distractions. Suffering unbearably, eyes wet with tears, unfriendly yet maintaining samaya—all of this is the magical display of his channels. A person possessing such karma is one in a hundred. This heart son of Padma will be surrounded by plenty of fortunate ones with the right karma. However, since there are many with bad karma and forsaken samaya, dakinis who are the essence of the sky, protect him! Samaya. The seal of the words of the Buddha, the seal of the nectar of the excellent dharma, the seal of the aspirational prayers of the sangha. Seal! Seal! Seal! The seal of the compassion of the gurus, the seal of the blessings of the deities, the seal of the entrustment of the dakinis, the seal of the power and force of the dharma protectors. Seal! Seal! Seal! COLOPHON Concerning both the concise and extensive guidebooks of Pemoko, which is one of the sixteen hidden lands, the treasure revealer Jatson Nyingpo brought forth [this guide] from the Guru Rinpoche Practice Cave in the valley of Kongpo. NOTES [1] Cāmara can be identified as Sri Lanka [2] The text reads gzo rigs which we have interpreted as a spelling error for bzo rig. [3] rgyal ba mchog dbyangs, BDRC P2JM167 [4] There are two variations of the spelling of this hidden land: Pad+mo bkod and Pad+ma bkod. We have followed the form that Jatson Nyingpo uses [5] The eight signs include the lotus (padma), the endless knot (dpal be’u, śrīvatsa), the pair of golden fish (gser nya, suvarṇamatsya), the parasol (gdugs, chattra), the victory banner (rgyal mtshan, ketu), the treasure vase (gter gyi bum pa, dhanakumbha), the white conch shell (dung dkar, śaṅkha), and the wheel ('khor lo, cakra). [6] i.Right-coiling conch shell (dung dkar gyas 'khyil), ii. Yogurt (zho) iii. Durva grass (rtsa dur ba) iv. Vermilion (li khri) v. Bilva fruit (shing tog bil ba), vi. Mirror (me long) vii. Bezoar (gi wang) viii. White mustard seed (yungs dkar). [7] myang ting 'dzin bzang po, BDRC P3827 [8] stag gra klu khong, BDRC P10MS16952 [9] At this point the treasure text is describing Jatson Nyingpo as the heart son. Thanks to Adam Pearcey at Lotsawa House for his editing. Published: November 2020 BIBLIOGRAPHY Jatsön Nyingpo ('ja' tshon snying po). 1979. sbas yul pad+ma bko kyi lam yig . In: Gter chen rig 'dzin 'ja' tshon snying po'i zab gter chos mdzod rin po che , vol.1, 445–460. Konchog Lhadrepa. Majnukatilla, Delhi. BDRC W1KG3655 . Abstract The Guidebook to the Hidden Land of Pemokö is a revealed treasure text included in Jatson Nyinpo’s Embodiment of the Precious Ones, the Konchok Chidu. It is a prediction text about the future degenerate times and purportedly the first guidebook to the hidden land of Pemoko. BDRC LINK W1KG3655 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 14:14 TRADITION Nyingma INCARNATION LINE N/A HISTORICAL PERIOD 16th Century 17th Century TEACHERS Namkha Jigme Chade Tertön Tsultrim Gyaltsen Mipam Lodr ö The Tenth Karmapa, Chöying Dorje TRANSLATOR Tib Shelf INSTITUTION Bangri Jogpo STUDENTS Dudul Dorje Sonam Gyatso Natsok Rangdröl Namkha Jigme Lodrö Nordan The Sixth Zharmapa, Chökyi Wangchuk The Fifth Drugchen, Pagsam Wangpo The First Drigung Chungtsang, Chökyi Dragpa The Third Dorje Drak Rigdzin, Ngakgi Wangpo Chökyi Gyatso Norbu Gyenpa Pema Mati AUTHOR Jatsön Nyingpo The Guidebook 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! 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