Two spontaneous songs by Lelung Zhepe Dorje: one honoring the mysterious Je Traktung Pawo, another celebrating unobstructed awareness - both transmitting direct spiritual experience through verse. A Series of Spontaneous Spiritual Songs Aho mahāsukha ye! I bow at the feet of the benevolent, paternal lama! Akaniṣṭha, the celestial realm of lotus light, Is where the peaceful and wrathful victorious protectors reside. As foretold by the oath-bound mother ḍākinīs, Je Traktung Pawo (“Lord Heroic Blood-Drinker”), set foot here— In this supreme, protected holy abode where spiritual experiences naturally arise, I offer these spontaneous spiritual songs. Here today the assembly of vajra brothers and sisters, Due to previously accumulated karmic fortune, which is not lacking, Have met you, the essence of all refuge. Now, having gained this feast of good fortune, Vajra blessings permeate our three doors: We’re ablaze with spontaneous visions in every way. Our bodies, maṇḍalas of the major and minor marks, shimmer like a rainbow. We’ve received the essential nectar of vajra speech. The great joyful awakened mind embraces us. [183] What auspicious fortune—an excellent, blissful experience! Yet, we were born at the end of this degenerate age, Where stainless Dharma conduct has nearly declined— All paternal siddhas have passed into the realm of space. Those who boast of being doctrine holders Only ever pass their time in attachment and aversion. In the glorious Vajrayāna tradition, Sincere devotion is extraordinarily rare. The life stories of the great, holy noble lords— They have sullied them with their misconceptions, Creating all sorts of entrances to negative deeds. Even righteous deeds they view as wrong. In these times when whatever one does becomes flawed, Thinking of this stirs up anguish within. Peerless precious father, Infallible refuge, When I recall how you care for me, My anguish is quashed. We, brothers and sisters, gathered here, With minds of unwavering faith, At this time we make this supplication: Glorious Traktung Wangpo, our lord lama, Atop the unchanging vajra throne, May the prints of your vajra feet ever remain! With the magnificent maṇḍala [184] of your three secrets, In the hidden grove where the mother ḍākinīs assemble, May you open gateways to hundreds of pure lands And ever turn the wheel of the profound and vast Dharma! With your limitless enlightened activity that tames beings, O Protector, may you illuminate The essential meaning of the glorious, indestructible luminosity In all directions, times, and circumstances! Those gathered together in this sacred abode, All the devoted, fortunate men and women, In the self-appearing Akaniṣṭha pure land, With the lord lama, King of Self-Awareness, [1] Amidst a retinue of one hundred thousand drops of self-luminous wisdom, In a feast gathering of inseparable union, In times that never shift, change, or wane, May we enjoy it as one taste! Root and lineage gurus of the three transmissions And the assembly of heroes and ḍākinīs of the three places, Through your unified unwavering enlightened intent, May our hopes and aspirations be fulfilled! Aho ye sarva maṅgalaṃ! Colophon: Thus, when Dzogchen Tulku Rinpoche, the blood-drinking accomplished hero and crown jewel of all holders of the knowledge mantras, journeyed from Ölga in the east to the supreme place of the Glorious Copper-Colored Mountain, those gathered there offered elaborate long-life prayers along with a feast offering, during which this melodious song, blazing with spiritual insight and faith, was spontaneously offered. Later on, Rabten, the venerable manager of that holy one’s enlightened activities, requested these be put into writing. Although the words may not be an exact match, I, Zhepe Dorje, the one who [185] practices according to his own spontaneous nature, arranged whatever I could recall. Aho ye! I’ve realized my mind to be the dharmakāya! Even what is called “Buddha” is nothing other than this. In the state of the astonishing, unobstructed view, Let whatever appearances arise be free and unfettered, Undistracted presence in the continuity of non-meditation. Though there is nothing to abandon like dullness, agitation, and other afflictions, Rest the thoughts that grasp the objects of the six senses Completely in the meditative equipoise where they naturally dissolve. All appearing sense pleasures are for the enjoyment of one’s own mind. Joyfully relaxing in a continuity free from grasping, Rest in just this uncontrived yoga. Through the kindness of the authentic guru, my sole father, By making devoted prayers from the very depths of my heart, Blessings have pervaded the wheel of phenomenal existence And there is no distinction between the guru and my mind. How joyful is the way I, the yogin, nurture good experiences! There is no difference between the six classes of beings and buddhas. Everything is the great dharmadhātu’s festive display. By understanding this very nature of the fundamental state, May everything be liberated effortlessly into the body of light! COLOPHON I, Zhepe Dorje, composed this following the wishes of Chö Samdrub the Scholar of Letters. NOTES [1] “King of Self-Awareness” ( rang rig gi rgyal po ) is one appellation for the personification of the primordial ground ( gzhi ) in the Dzogchen view. This figure, who resides in the keep of Dzogchen thought, is generally referred to by various epithets, including All-Creating King ( kun byed rgyal po ), All-Knowing King ( kun rig rgyal po ), King of Awareness ( rig pa rgyal po ), King of Cognizant Awareness ( shes rig gi rgyal po ), Purifying King of Self-Cognizant Awareness ( sbyong byed rang shes rig pa’i rgyal po ), and Purifying King of Awareness ( sbyong byed rig pa rgyal po ), amongst others. Also see Karmay 2007, 52, n. 45. Photo credit: Lelung Dharma Centre Published: November 2024 BIBLIOGRAPHY Primary: Zhepe Dorje (bzhad pa’i rdo rje). 1983–1985. mgur gyi rim pa thol byung rdo rjeʼi glu . In gsung ’bum/_bzhad pa’i rdo rje , vol. 6, 181–185. Leh: T. Sonam & D.L. Tashigang. BDRC MW22130_9A3DB8 . Secondary: Karmay, Samten Gyaltsen. 2007. The Great Perfection (rDzogs Chen): A Philosophical and Meditative Teaching of Tibetan Buddhism . 2nd ed. Leiden: Brill. Abstract In this publication, we are introduced to two spontaneous spiritual songs by Lelung Zhepe Dorje. The first reverently focuses on a figure named Je Traktung Pawo, though his exact identity remains elusive. The second shifts to a more introspective theme, emphasizing the experience of unobstructed, spontaneous presence—a state free from rigid meditation or effort, embodying the natural flow of awareness. These spontaneous songs, or gur ( mgur ), are composed without premeditation and serve as a profound means for both the singer and the listener to connect with the essence of the teachings. Through these verses, we are invited to experience a direct and heartfelt transmission of the subject being sung, bridging the inner realization of the practitioner with the audience’s understanding. Please note video narration is only 2nd song at the present time. BDRC MW22130_ 9A3DB8 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 06:03 TRADITION Geluk | Nyingma INCARNATION LINE Lelung Jedrung HISTORICAL PERIOD 18th Century TEACHERS The Sixth Dalai Lama, Tsangyang Gyatso The Fifth Panchen Lama, Lobzang Yesh e Damchö Zangpo Mingyur Paldrön Chöje Lingpa Dönyö Khedrup The First Purchok, Ngawang Jampa Ngawang Chödrak Yeshe Gyatso Damchö Gyatso Losal Gyatso Lhundrub Gyatso Dungkar Tsangyang Drukdrak TRANSLATOR Tib Shelf INSTITUTION Lelung Monastery Mindröling Ngari Dratsang Chökhor Gyal Trandruk Potala Tsāri STUDENTS Kunga Mingyur Dorj e Dorje Yom e Kunga Paldzom Lobzang Lhachok Dönyö Khedrub Polhane Sönam Tobgy e Ngawang Jampa Mingyur Paldrön The Fifth Dorje Drak Rigdzin, Kalzang Pema Wangchuk Lhasang Khan AUTHOR Lelung Zhepe Dorje A Series of Spontaneous Spiritual Songs VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! Name * Email* Submit Tib Shelf is a not-for-profit organisation dedicated to translating, presenting and preserving primary source Tibetan texts across a vast array of genres and time periods. We make these literary treasures accessible to readers worldwide, offering a unique window into Tibet's rich history, culture and traditions. Tib Shelf has been accredited by the British Library with the International Standard Serial Number (ISSN): 2754–1495 CONTACT US | SHELVES@TIBSHELF.ORG © 2024 Tib Shelf. All rights reserved.

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

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

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

After five days of Guru Pema practice, Chöwang's pure vision atop Mt Meru reveals worldly omens and a profound teaching: all phenomena, even demons, arise from mind itself. An Extraordinary Pure Vision at Kharchu's Nectar Cave: A Dream of Guru Chöwang Namo Guru! It was the morning following five days of Guru Pema’s heart practice in Nectar Cave of Kharchu, Lhodrak. After breakfast and a gaṇacakra, I cast out the torma, and it flared up with light. As I looked at it, a numbness fell over my vision. Then, the grand torma materialized as Mount Meru and the four continents. Atop the palace of the Ever-Victorious One, perched at the peak of the mountain, was the Guru of extraordinary and complete liberation. At the sight of him and from a place of great elation, I swelled with pride and my heroic resolve emboldened. Out of my attachment to the world, I intently took in the view and witnessed armies clashing at the smoky border regions. I was horrified as my mind raced with terror. In any case, without the time to do anything about it, these displays of extraordinary omens were deceptive demonic obstacles, stirring up intense negative thoughts. I became ill-pleased with myself since I was driven by my clinging to various prideful notions of good and bad. Then the self-aware Guru explained the following Dharma to me, dispelling the obstruction of conceptual thoughts. “Emaho! Chöwang the treasure revealer, consider this: the omens you, a faithful and diligent man with karmic fortune, have experienced are fantastic. However, it is a demonic obstacle when elation and arrogance manifest—remain vigilant! For instance, seeds sown in the spring season sprout because of the abundance of water and manure. This is the nature of phenomena, so why is it surprising? “In a similar fashion, excellent signs also appear according to your mind’s [387] habituation to noble thoughts. Basically, good signs don’t come from somewhere else; they are mental [ 1 ] phenomena, so don’t be arrogant about it. Nevertheless, due to doubt, negative thoughts, [ 2 ] arrogance, timidness, or fear, they are demons—it’s like a monkey who becomes angry and agitated by looking at its face reflected in a mirror—what you perceive in your mind does not come from someplace else. “So, don’t worry about demons, and even if the nine-headed Lord of Death literally appears, there are no gods or demons separate from the mind. If one examines the mind with reason, there’s nothing to identify. Good and bad signs are akin to dreams. Therefore, objects and the mind are non-dual emptiness: where there are no likes, dislikes, or arrogance and no attainment in terms of fruition. Through the power of a mind familiarized [with such realization], everything needed will come to be, just like a precious treasury. The mind is empty by its very essence, and its objects are illusory. It has always been this way, so you shouldn’t doubt it. “When you realize it is so, the demons will grant you siddhi. In the meantime, you will be free from all activities and the act itself. Unrealized deities also create obstacles. Therefore, hold that understanding in the center of your heart.” “Having understood this fully, one should practice in the following way. For the sake of all beings who lack realization, one should take to heart the accomplishment of bodhicitta and, also in the end, dedicate all virtue to the omniscience of all beings. Always visualize the guru as the deity atop the crown, become revolted by saṃsāra, renounce the ten non-virtues and so forth, guard the three vows, and make offerings to the deities and Dharma protectors. “Since everything is an illusion, renounce attachment. Since demons are of one taste in the nature of the mind, if the mind rests as it is without distraction and mindfulness, the demons will be like darkness that can never bear the sunrise [388] or like ice melting in water. “If you strive in that way, non-conceptual fruition will dawn. If you don’t listen to your own advice, explaining the Dharma to others will be woefully pointless. Therefore, listen to this advice from the self-aware Guru!” COLOPHON I, Chökyi Wangchuk the monk of Pang [ village ] , have explained the advice of the self-aware Guru that dispels obstacles. All adherents should etch it in their hearts. Iti . [ 3 ] Thus, it was said. OṂ ĀḤ HŪṂ MAHĀ GURU SARVA SIDDHI HŪṂ: This is Pang Ban Chökyi Wangchuk’s spiritual pledge. NOTES Sigla: A1 and A2: Guru Chöwang (gu ru chos dbang). 1979. gu ru chos dbang gi rang rnam dang zhal gdams . 2 vols. rin chen gter mdzod chen po’i rgyab chos , vols. 8–9. Paro: Ugyen Tempai Gyaltsen. BDRC MW23802 . B1–3: Tertön Guru Chökyi Wangchuk (gter ston gu ru chos kyi dbang phyug). 2022. gter ston gu ru chos kyi dbang phyug gi ran rnam dang zhal gdams bzugs so , vols. 1–3. Edited by Dungse Lama Pema Tsewang (gdung sras bla ma pad+ma tshe dbang). Lamagaun, Nepal: Tsum Library. [1] A1: 387.1 interpolation: snang srid ’khor ’das (A1: ’khors) thams cad (A1: thaMD ) la sems las ma *rtogs (A1: rtoD ) chos med phyir ces pas (Because it is said, “Concerning all of phenomenal existence, whether of saṃsāra or nirvāṇa, there exist no phenomenon that is understood to be separate from the mind.”). [2] A1: 387.1 interpolation: gi gegs (A1: geD) sel (A1: gsel) dpas mtshon pas gsal bar ston no (A1: bstonno ) (“the analogy clearly demonstrates dispelling the obstacles of [x]”). [3] Tibetanized Sanskrit quote marks. Published: May 2024 BIBLIOGRAPHY Guru Chöwang (gu ru chos dbang). 1979. g+hu ru chos dbang gi rnalaM/ mkhar chu bdud+tsi phug gi dag snang khyad par can bzhug so+ho . In gu ru chos dbang gi rang rnam dang zhal gdam s. rin chen gter mdzod chen po’i rgyab chos , v. 8, 385–388. Paro: Ugyen Tempai Gyaltsen. BDRC MW23802 . Tertön Guru Chökyi Wangchuk (gter ston gu ru chos kyi dbang phyug). 2022. gu ru chos dbang gi rnal lam/ mkhar chu bdud rtsi phug gi dag snang khyad par can bzhugs so . In gter ston gu ru chos kyi dbang phyug gi ran rnam dang zhal gdams bzugs so , vol. 2, 57–58. Edited by Dungse Lama Pema Tsewang (gdung sras bla ma pad+ma tshe dbang). Lamagaun, Nepal: Tsum Library. Abstract Following five days dedicated to Guru Pema’s heart practice, a pure vision befalls Guru Chöwang in which he finds himself atop Mt. Meru, where he perceives frightening worldly omens. Beware of phenomenal demons and one’s arrogance. But never forget there is nothing that does not come from the mind. BDRC LINK MW23802 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 00:27 TRADITION Nyingma INCARNATION LINE Tri Songdetsen HISTORICAL PERIOD 13th Century TEACHERS Namkha Pal TRANSLATOR Tib Shelf INSTITUTION Layak Guru Lhakhang STUDENTS Gyalse Pema Wangchen Ma Dunpa Menlungpa Mikyö Dorje AUTHORS Guru Chökyi Wangchuk An Extraordinary Pure Vision at Kharchu's Nectar Cave: A Dream of Guru Chöwang VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! Name * Email* Submit Tib Shelf is a not-for-profit organisation dedicated to translating, presenting and preserving primary source Tibetan texts across a vast array of genres and time periods. We make these literary treasures accessible to readers worldwide, offering a unique window into Tibet's rich history, culture and traditions. Tib Shelf has been accredited by the British Library with the International Standard Serial Number (ISSN): 2754–1495 CONTACT US | SHELVES@TIBSHELF.ORG © 2024 Tib Shelf. All rights reserved.

Do Khyentse's final aspirational prayer from his Dzinpa Rangdröl treasures, concluding the Exceedingly Secret Enlightened Heart Essence of the Ḍākinī collection. The Truthful Words of a Sage ཨེ་མ་ཧོ༔ emaho Emaho! ཆོས་སྐུ་རྡོར་འཆང་ལོངས་སྐུ་རྡོ་རྗེ་སེམས༔ chöku dor chang longku dorjé sem Dharmakaya Vajradhara, Sambhogakaya Vajrasattva, སྤྲུལ་སྐུ་དྲང་སྲོང་དྲི་མེད་གསང་བའི་བདག༔ tulku drangsong drimé sangwé dak Nirmanakaya Stainless Sage Loktripala, [ 1 ] དགའ་རབ་ཤྲཱི་སེང་པད་འབྱུང་བཱི་མ་ལ༔ garab shri seng pejung bi ma la Garab Dorje, Shri Simha, Padmakara, Vimalamitra, ཀུན་འདུས་རྩ་བའི་བླ་མ་ཐོད་ཕྲེང་རྩལ༔ kündü tsawé lama tötreng tsal The embodiment of all— root Guru Totrengtsel རྩ་གསུམ་ལྷ་དང་དྲང་སྲོང་རིག་འཛིན་ཚོགས༔ tsa sum lha dang drangsong rigdzin tsok The deities of the three roots and the assemblies of sages and vidyadharas, བདག་གི་བདེན་ཚིག་འགྲུབ་པའི་དཔང་པོར་བཞུགས༔ dak gi dentsik drubpé pangpor shuk Remain here as witness to the accomplishment of my truthful words. ཐོག་མར་འཁྲུལ་པ་ནས་བཟུང་ད་ལྟའི་བར༔ tokmar trulpa né zung danté bar Since the dawn of delusion until this moment in time, སྲིད་འདིར་བདག་ལུས་གྲངས་མེད་བླངས་གྱུར་ཀྱང༔ si dir dak lü drangmé lang gyur kyang We have taken countless births in this [conditioned] existence. སྟོང་ཉིད་བྱང་ཆུབ་སེམས་ཀྱིས་མ་ཟིན་པས༔ tongnyi changchub sem kyi mazinpé Yet, as we have not seized the mind of emptiness-bodhicitta, ད་དུང་ཆགས་སྡང་འཆིང་བ་དམ་པོས་བཅིང༔ dadung chakdang chingwa dampö ching We are fettered by the tight shackles of attachment and aversion and བདག་ནི་མ་རིག་འཐིབས་པོས་བསྒྲིབས་ལགས་ཀྱང་༔ dak ni marik tibpö drib lak kyang Are still enveloped by the darkness of non-recognition. བླ་མའི་ཐུགས་བསྐྱེད་དུས་སུ་སྨིན་པ་ཡིས༔ lamé tukkyé dü su minpa yi But by the timely ripening of the guru’s kind aspirations, བདག་ཅག་ཡང་གསང་རྡོ་རྗེའི་ལམ་དང་ཕྲད༔ dakchak yangsang dorjé lam dang tré We have met the exceedingly secret indestructible path. ད་ནི་ཆགས་སྡང་སྒྲོག་ལས་གྲོལ་བར་ཤོག༔ dani chakdang drok lé drolwar shok May we be freed from the restraints of attachment and aversion this very instant. གྲངས་མེད་སྐྱེ་བར་ལས་ཀྱིས་འབྲེལ་པ་ཡི༔ drangmé kyewar lé kyi drelpa yi Connected by the karma of innumerable lives, ཐབས་ལམ་རྣམ་པར་རོལ་པའི་བདེ་ཆེན་གྲོགས༔ tab lam nampar rolpé dechen drok Companions who enjoy great bliss on the path of skilful means, བྱམས་དང་བརྩེ་བས་བསྐྱངས་བའི་ཕ་མ་དང་༔ jam dang tsewé kyangwé pama dang Mothers and fathers who nurture us with love and kindness, དམ་ཚིག་གཅིག་ཏུ་འབྲེལ་བའི་རྡོ་རྗེའི་མཆེད༔ damtsik chik tu drelwé dorjé ché Vajra siblings who are connected by sharing tantric commitments, གཙོ་གྱུར་མཁའ་ཁྱབ་སེམས་ཅན་ཐམས་ཅད་ཀུན༔ tso gyur khakhyab semchen tamché kün Essentially, all sentient beings pervading space— བློ་ལྡོག་རྣམ་པ་བཞི་ཡིས་རྒྱུད་བསྐུལ་ནས༔ lo dok nampa shi yi gyü kul né May we invigorate ourselves through the four [thoughts] that turn the mind [toward practice], རྩེ་གཅིག་དམ་པའི་ཆོས་ལ་བརྩོན་འགྲུས་བསྐྱེད༔ tsechik dampé chö la tsöndrü kyé Develop diligence that is single-pointedly focused on the excellent teachings, བསླབ་པ་གསུམ་གྱི་ཡོན་ཏན་མཐར་ཕྱིན་ཤོག༔ labpa sum gyi yönten tarchin shok And perfect the qualities of the three trainings! མ་ཧཱ་ཨ་ནུ་ཨ་ཏི་ཡོ་ག་ཡི༔ maha anu atiyoga yi May the ripening blessings and four empowerments of སྨིན་བྱེད་བྱིན་རླབས་དབང་བཞིས་རང་རྒྱུད་སྨིན༔ min jé jinlab wang shi ranggyü min Maha, Anu, and Ati yoga mature our mind-streams. བསྐྱེད་དང་རྫོགས་པའི་ལམ་མཆོག་མཐར་ཕྱིན་ནས༔ kyé dang dzokpé lam chok tarchin né May we perfect the supreme paths of the creation and perfection stages, མི་ཉམས་རྡོ་རྗེའི་དམ་ལ་གནས་པར་ཤོག༔ mi nyam dorjé dam la nepar shok And uphold the vajra commitments without any degeneration. བདེ་ཆེན་རང་ལུས་རྒྱལ་བའི་དཀྱིལ་འཁོར་རྫོགས༔ dechen rang lü gyalwé kyilkhor dzok May we perfect the mandala of the victors within our own bodies of great bliss— རྩ་འབྱོངས་རླུང་ཆུན་ཐིག་ལེ་ལས་རུང་ཞིང་༔ tsa jong lung chün tiklé lé rung shing Train the channels, control the energy, and make the essences pliable, དགའ་བཞིའི་ཡེ་ཤེས་སྟེར་བའི་མཛའ་ན་མོར་༔ ga shi yeshe terwé dza namor Inseparably merging energy and mind through སྦྱོར་བས་རླུང་སེམས་དབྱེར་མེད་འདྲེས་པར་ཤོག༔ jorwé lungsem yermé drepar shok Uniting with the consort who bestows the primordial wisdom of the four joys. ལྟ་བ་འཕོ་མེད་ཆོས་སྐུའི་རྒྱལ་ས་ཟིན༔ tawa pomé chökü gyalsa zin May we seize the royal seat of the dharmakaya, the unshifting view, སྒོམ་པ་ཡེང་མེད་འཁྲུལ་གྲོལ་རེ་དོགས་བྲལ༔ gompa yengmé trul drol redok dral Meditate without hope, fear, distraction, and delusion, and སྤྱོད་པ་སྤང་བླང་བྲལ་བ་ཆོས་ཉིད་རྩལ༔ chöpa panglang dralwa chönyi tsal Conduct ourselves free of rejection and acceptance— ཁྲེགས་ཆོད་འབྲས་བུ་གཞི་ལ་རྫོགས་པར་ཤོག༔ trekchö drebu shi la dzokpar shok Resulting in the power of suchness completely cutting through to the ground. ཨ་ཏིའི་ལམ་གྱི་རྩ་བ་འོད་གསལ་གནད༔ ati lam gyi tsawa ösal né May we perfect the fundamental points concerning luminosity on the path of Ati, ཐོད་རྒལ་སྒྲོན་མ་བཞི་ཡི་ལམ་མཆོག་ལ༔ tögal drönma shi yi lam chok la [The meditational stages of] fluctuation, attainment, habituation, stability, and completion གཡོ་ཐོབ་གོམས་བརྟན་མཐར་ཕྱིན་རྩལ་རྫོགས་ནས༔ yo tob gom ten tarchin tsal dzok né Upon the supreme path of the four lamps of leaping-over; བློ་བྲལ་ཆོས་ཟད་ཆེན་པོར་སངས་རྒྱས་ཤོག༔ lodral chö zé chenpor sangye shok May we awaken to the great exhaustion of phenomena devoid of conceptualization. ལམ་ལ་མ་ཞུགས་འབྲེལ་པའི་སེམས་ཅན་ཀུན༔ lam la ma shuk drelpé semchen kün May all connected sentient beings who have not embarked on the path བདག་གིས་དུས་གསུམ་བསགས་པའི་དགེ་ཚོགས་དང་༔ dak gi dü sum sakpé gé tsok dang Awaken on the greatly glorious and blissful Mount Potala རྗེས་འཛིན་སྨོན་ལམ་དྲག་པོའི་མཐུ་ནུས་ཀྱིས༔ jedzin mönlam drakpö tu nü kyi Through the power of this caring and fervent aspiration prayer བདེ་ཆེན་པོ་ཊ་དཔལ་རིར་སངས་རྒྱས་ཤོག༔ dechen pota palrir sangye shok And my accumulated virtuous actions of the three times. བདག་ཉིད་སྐྱེ་ཀུན་རྡོ་རྗེ་སློབ་དཔོན་དང་༔ daknyi kyé kün dorjé lobpön dang May the vajra masters and vajra companions in all my lifetimes ཟབ་ལམ་དགའ་བཞིས་འབྲེལ་པའི་རྡོ་རྗེའི་གྲོགས༔ zablam ga shi drelpé dorjé drok Who are connected by the four joys of the profound path དམ་ཚིག་གཅིག་པའི་མཆེད་ལྕམ་རིག་འཛིན་ཚོགས༔ damtsik chikpé checham rigdzin tsok And the siblings and knowledge holders who share tantric commitments མི་འབྲལ་དཀྱིལ་འཁོར་གཅིག་ཏུ་འཁོད་པར་ཤོག༔ mindral kyilkhor chik tu khöpar shok Never part but be established in the same mandala. སྣ་ཚོགས་ཐབས་ཀྱིས་སེམས་ཅན་དོན་བྱེད་ཅིང་༔ natsok tab kyi semchen dönjé ching May the innumerable billions of emanations སྤྲུལ་པ་བྱེ་བ་ཕྲག་བརྒྱ་གྲངས་མེད་ཀྱིས༔ trulpa jewa trak gya drangmé kyi Who benefit sentient beings through various means རང་རང་སྐད་དུ་ཐབས་མཁས་ཆོས་སྟོན་ཅིང་༔ rang rang ké du tabkhé chö tön ching Skilfully teach the doctrine in their respective languages, འཁོར་བའི་རྒྱ་མཚོ་དོང་ནས་སྤྲུགས་པར་ཤོག༔ khorwé gyatso dong né trukpar shok Dredging the depths of the ocean of cyclic existence. མཐར་ཐུག་ཡབ་ཡུམ་ཐབས་ཤེས་མཆེད་ལྕམ་སྲས༔ tartuk yabyum tabshé checham sé May the children of the father and mother—method and wisdom ལོངས་སྐུ་ཆེན་པོའི་ཉམས་ལེན་མཐར་ཕྱིན་ནས༔ longku chenpö nyamlen tarchin né Ultimately perfect the practice of the great sambhogakaya. ཆོས་དབྱིངས་འོག་མིན་གཞོན་ནུ་བུམ་སྐུའི་ཀློང་༔ chöying womin shönnu bumkü long May they be liberated as a single mandala ཚོམ་བུ་གཅིག་ཏུ་དབྱེར་མེད་གྲོལ་བར་ཤོག༔ tsombu chik tu yermé drolwar shok In the Akanishta space of phenomena, the expanse of the youthful vase body. ཆོས་ཉིད་རང་བཞིན་རྣམ་པར་དག་པ་དང་༔ chönyi rangshin nampar dakpa dang May this aspirational prayer of truthful words be accomplished without obstruction, ཆོས་ཅན་རྒྱུ་འབྲས་བསླུ་བ་མེད་པའི་མཐུས༔ chöchen gyundré luwa mepé tü And the exceedingly secret teachings never wane but flourish far and wide བདེན་ཚིག་སྨོན་ལམ་གེགས་མེད་འགྲུབ་གྱུར་ནས༔ dentsik mönlam gekmé drub gyur né Due to naturally pristine suchness and ཡང་གསང་བསྟན་པ་མི་ནུབ་མཐར་རྒྱས་ཤོག༔ yangsang tenpa mi nub tar gyé shok The infallible power of the causes and results of [conditioned] phenomena. COLOPHON སྨོན་ལམ་དྲང་སྲོང་བདེན་ཚིག་འདི༔ ཡང་གསང་ཐུགས་ཐིག་མཐའ་རྟེན་དུ༔ དྲི་མ་མེད་པའི་གསུང་འཁྲུལ་མེད༔ པདྨ་ཐོད་ཕྲེང་བདག་གིས་ཕབ༔ བདེ་སྟེར་ཌཱཀྐཱིའི་ཁྱད་ནོར་མཛོད༔ ཡི་གེ་རིགས་ཀྱི་བུ་ཡིས་བྲིས༔ This aspiration prayer, The Truthful Words of the Sage, forms the conclusion of The Exceedingly Secret Enlightened Heart Essence. It is the stainless and unmistaken speech originating from Pema Totrengtsel. The words of the exceptionally valuable treasury of the bliss-bestowing dakini were written down by a son of a noble family. ཡང་གསང་ཐིག་ལེ་སྐོར་གསུམ་གྱི༔ བསྟན་པ་ཉི་འོད་ཀུན་ཁྱབ་ནས༔ རྩ་གསུམ་ཌཱཀིའི་བྱིན་ནུས་ལྡན༔ སྲུང་མའི་ཕྲིན་ལས་ཐོགས་མེད་ཤོག༔ May the three cycles of The Exceedingly Secret Enlightened Heart Essence pervade everywhere like the rays of the sun. May the powerful blessings of the three roots and the dakinis as well as the enlightened activities of the guardians be unbound. ས་མ་ཡཱ༔ གུ་ཧྱ༔ མངྒ་ལཾ། ཤུ་བྷཾ༔ Samaya. Guhya. Mangalam. Shubham. རྒྱ་རྒྱ་རྒྱ༔ ཨེ་མ་ཧོ༔ Gya gya gya. Emaho. ༈ ཆོས་ཚུལ་འདི་ཡང་ཉི་ཟླའི་དཀྱིལ་འཁོར་བཞིན། ། chö tsul di yang nyidé kyilkhor shin May this teaching like the mandala of the sun and moon ཕྱོགས་ཀྱི་ཐ་གྲུ་ཀུན་ཏུ་གྲགས་གྱུར་ཅིང་། ། chok kyi tadru küntu drak gyur ching Be renowned throughout every region, བློ་གྲོས་སྣང་བ་རབ་ཏུ་རྒྱས་བྱས་ནས། ། lodrö nangwa rabtu gyé jé né Cause the light of intelligence to fully expand, and སངས་རྒྱས་བསྟན་པ་དར་ཞིང་རྒྱས་པར་ཤོག ། sangye tenpa dar shing gyepar shok The teachings of the buddhas to flourish and spread. ཤླཽ་ཀ་འདི་ཀུན་མཁྱེན་ཀློང་ཆེན་པའི་རྡོ་རྗེའི་གསུང་ངོ་། ། This stanza is the vajra words of the Omniscient Longchenpa. ༈ ངོ་བོ་འགྱུར་མེད་རང་བྱུང་རྡོ་རྗེའི་སྐུ། ། ngowo gyurmé rangjung dorjé ku May the teachings of the three vajras flourish and spread: རང་གདངས་འགག་མེད་བྱང་ཆུབ་རྡོ་རྗེའི་གསུང་། ། rang dang gakmé changchub dorjé sung The vajra body of the natural, unchanging essence, སྤྲོས་བྲལ་དབུ་མ་འཇའ་ལུས་རྡོ་རྗེའི་ཐུགས། ། trödral uma jalü dorjé tuk The vajra speech of the unimpeded, natural enlightened expressions, རྡོ་རྗེ་གསུམ་གྱི་བསྟན་པ་དར་རྒྱས་ཤོག ། dorjé sum gyi tenpa dargyé shok The vajra mind of the rainbow body, the middle way devoid of elaborations. རྒྱལ་དབང་ཉི་མས་བྲིས་སོ།། སརྦ་མངྒ་ལཾ།། Written down by Gyelwang Nyima. Sarva Mangalam NOTES [1] Loktripāla is a wrathful form of Vajrapāņi as found in a treasure text revealed by Nyangrel Nyima Ozer (1124-1192). Thanks to Adam Pearcy at Lotsawa House for his editing Published: December 2020 BIBLIOGRAPHY Ye shes rdo rje. 2009. Smon lam drang srong bden tshig. In Gter chos/_mdo mkhyen brtse ye shes rdo rje, vol. 2. pp. 627–632. Khreng tu'u: Rdzogs chen dpon slob rin po che. BDRC W1PD89990 — 1974. Yang gsang mkha' 'gro'i thugs thig las:_Smon lam drang srong bden tshig. In Mdo mkhyen brtse ye shes rdo rje'i rnam thar, pp. 414–419. Gangtok: Dodrupchen Rinpoche, null. BDRC W18047 Abstract This aspirational prayer of Do Khyentse is the last text in his Natural Liberation of Grasping ( Dzinpa Rangdröl ) treasure cycle located within the Exceedingly Secret Enlightened Heart Essence of the Ḍākinī treasure cache. BDRC LINK W18047 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 05:16 TRADITION Nyingma INCARNATION LINE Jigme Lingpa HISTORICAL PERIOD 19th Century TEACHERS The Fourth Dzogchen Drubwang, Mingyur Namkhe Dorje The First Dodrubchen, Jigme Trinle Özer Gyurme Tsewang Chokdrub Dola Jigme Kalzang Jigme Gyalwe Nyugu TRANSLATOR Tib Shelf INSTITUTIONS Mahā Kyilung Monastery Katok Monastery Dzogchen Monastery Tseringjong STUDENTS Losal Drölma Tsewang Rabten Nyala Pema Dudul The Second Dodrubchen, Jigme Puntsok Jungne Patrul Orgyen Jigme Chökyi Wangpo The First Dodrubchen, Jigme Trinle Özer Ranyak Gyalse Nyoshul Luntok Tenpe Gyaltsen Özer Taye Kalzang Döndrub Pema Sheja Drime Drakpa Kunzang Tobden Wangpo Gyalse Zhenpen Taye Özer Chöying Tobden Dorje Rigpe Raltri AUTHOR Do Khyentse Yeshe Dorje The Truthful Words of a Sage VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! 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 self-penned biographical prayer by Do Khyentse Yeshe Dorje, composed at the request of Trokyab's king Namkha Lhündrub, invoking blessings through life stories. The Hook Which Invokes Blessings: A Supplication to the Life and Liberation of Knowledge-Holder Jalu Dorje ཨེ་མ་ཧོ། emaho Emaho! གདོད་མའི་མགོན་པོ་ཀུན་བཟང་འོད་མི་འགྱུར།། dömé gönpo kunzang ö mingyur The Primordial Protector, Samantabhadra, the Buddha of Unchanging Light, རྩལ་སྣང་ཡེ་ཤེས་རིགས་ལྔའི་ཚོམ་བུ་ཤར།། tsalnang yeshe rik ngé tsombu shar Who arises as the appearing-radiance of the gathering of the five wisdoms; ཐུགས་རྗེས་གར་བསྒྱུར་འགྲོ་འདུལ་སྤྲུལ་པའི་སྐུ།། tukjé gar gyur drodul trulpé ku Transforming into the dance of compassion, the nirmāṇakāya that tames beings སྐུ་གསུམ་དབྱེར་མེད་མགོན་པོ་ཚེ་མཐའ་ཡས།། ku sum yermé gönpo tsé tayé And is indivisible from the three kayas, Lord Amitāyus, སྙིང་རྗེའི་རང་གཟུགས་འཕགས་མཆོག་པད་དཀར་འཆང་།། nyingjé rang zuk pakchok pekar chang The embodiment of compassion, noble and supreme Holder of the White Lotus (Avalokiteśvara), འགྲོ་ངོར་སྣང་བ་མཚོ་སྐྱེས་སྤྲུལ་པའི་སྐུ།། dro ngor nangwa tsokyé trulpé ku The Lake-Born nirmāṇakāya (Padmasambhava), who appears in response to beings, རིགས་བདག་རྡོར་སེམས་དགའ་རབ་དཔའ་བོ་དང་།། rikdak dorsem garab pawo dang Lord of the Family, Vajrasattva, hero Garab Dorje, དབྱེར་མེད་ཐོད་ཕྲེང་རྩལ་ལ་གསོལ་བ་འདེབས།། yermé tötreng tsal la solwa deb And the inseparable Guru Tötrengtsal, I supplicate. གང་ཁྱོད་གདོང་དམར་བོད་ཀྱི་གདུལ་བའི་དོན།། gang khyö dong mar bö kyi dulwé dön For the sake of those to be tamed, the red-faced Tibetans, མཐའ་དབུས་ཐམས་ཅད་གཏེར་གྱིས་བཀང་ནས་ཀྱང་།། ta ü tamché ter gyi kang né kyang You filled the whole of Tibet from center to its borders with treasures. གང་དང་ཐུགས་སྲས་རྗེ་འབངས་སྤྲུལ་པའི་སྐུ།། gang dang tuksé jebang trulpé ku I supplicate you and your emanated heart-disciples, the king and subjects, ཟབ་གཏེར་སྒོ་འབྱེད་ཚོགས་ལ་གསོལ༴ zabter gojé tsok la solwa deb Who opened the gateway to those profound treasures. དེང་དུས་ལྔ་ཕྲག་ཐ་མའི་སེམས་ཅན་ཀུན།། dengdü nga trak tamé semchen kün Currently, unbearable suffering is greatly increasing བཟོད་དཀའི་སྡུག་བསྔལ་ཆེས་ཆེར་མཆེད་པའི་ཚེ།། zö ké dukngal ché cher chepé tsé For all sentient beings of the final five-hundred-year period. དྲི་མེད་དགའ་རབ་པད་འབྱུང་བཱི་མ་ལའི།། drimé garab pejung bi ma lé During this time, I supplicate the supreme, single-embodied emanation སྤྲུལ་པ་གཅིག་བསྡུས་མཆོག་དེར་གསོལ༴ trulpa chikdü chok der solwa deb Of Drimé Özer, Garab Dorje, Padmasambhava, and Vimalamitra. ལྷུམས་སུ་ཞུགས་ནས་ཏིང་འཛིན་མི་གཡོ་ཞིང་།། lhum su shuk né tingdzin mi yo shing You entered the womb never wavering from samādhi. བཙས་པའི་ཞག་གསུམ་མཁའ་འགྲོའི་ཚོགས་གྲལ་འགྲིམས།། tsepé shak sum khandrö tsokdral drim Three days after your birth, you roamed among the assembly of ḍākinīs, ཟླ་བཅུའི་དུས་སུ་མཁའ་འགྲོས་དབང་བསྐུར་བའི།། da chü dü su khandrö wangkurwé And when you were ten months old, you received empowerment from them— རང་བྱུང་སྤྲུལ་པའི་སྐུ་ལ་གསོལ༴ rangjung trulpé ku la solwa deb I supplicate the naturally arisen nirmāṇakāya. བགྲང་བྱ་གསུམ་ནས་དཔལ་རི་རིག་འཛིན་ཞིང་།། drangja sum né palri rigdzin shing At the age of the two, in Zangdok Palri (the Copper-Coloured Mountain), the realm of the knowledge-holders, སྤྲུལ་གཞིར་མཇལ་ནས་དབང་བསྐུར་བྱིན་གྱི་བརླབས།། trulshir jal né wangkur jin gyi lab You beheld the prominent nirmāṇakāya who conferred empowerment and blessings upon you— དཔའ་བོ་མཁའ་འགྲོ་རིགས་ལྡན་ཚོགས་ཀུན་གྱིས།། pawo khandro rikden tsok kün gyi I supplicate the one who is always watched over མེལ་ཚེས་རྟག་ཏུ་བསྐྱངས་དེར་གསོལ༴ meltsé taktu kyang der solwa deb By the heroes and ḍākinīs of all the noble families. སྔོན་གནས་རྗེས་དྲན་རིགས་བདག་བླ་མ་བཙལ།། ngön né jedren rikdak lama tsal Recalling your previous lives, you searched for your guru, the Lord of the Family, [ 1 ] ཐུགས་རྗེས་རྗེས་བཟུང་བདུད་ཀྱི་གཡུལ་ལས་རྒྱལ།། tukjé jezung dü kyi yul lé gyal Who lovingly and compassionately accepted you [as a disciple]. ཆོས་ཀྱི་བདག་པོ་རིགས་ཀྱི་མྱུ་གུ་བཙས།། chö kyi dakpo rik kyi nyugu tsé Victorious over the hordes of demons, your potential as a Dharma lord was brought forth— རྟེན་འབྲེལ་དུས་སུ་སྨིན་དེར་གསོལ༴ tendrel dü su min der solwa deb I supplicate the one whose auspicious connections ripened on time. གཞོན་ནུའི་དུས་ནས་ངེས་འབྱུང་སྐྱོ་ཤས་ཀྱིས།། shönnü dü né ngejung kyoshé kyi From a young age, with the sadness born from renunciation, རྒྱུད་བསྐུལ་ཉིན་སྣང་རྨི་ལམ་སྒྱུ་མ་དང་།། gyü kul nyin nang milam gyuma dang You continuously saw daily appearances as an illusory dream, མཚན་སྣང་སྐུ་དང་འཇའ་ཟེར་ཐིག་ལེ་འདྲེས།། tsen nang ku dang jazer tiklé dré And at night you mingled the kāyas and the spheres of rainbow light— སྔོན་ལས་དུས་སུ་སྨིན་དེར་གསོལ༴ ngön lé dü su min der solwa deb I supplicate the one whose previous karma ripened on time. བཅུ་གསུམ་ལོན་ནས་བསྐྱེད་རྫོགས་ལམ་དུ་ཞུགས།། chusum lön né kyedzok lam du shuk When you reached twelve, you entered the path of creation and completion [stage practices]. ཉིན་དུས་རིགས་བདག་བླ་མའི་ཞལ་ཁྲིད་དང་།། nyin dü rikdak lamé shal tri dang During the day, you received oral instructions of the guru, the Lord of the Family, མཚན་སྣང་དཔའ་བོ་ཌཱཀྐིས་བརྡ་སྤྲོད་པས།། tsen nang pawo daki datröpé And during the night the heroes and ḍākinīs symbolically transmitted [the teachings] ས་ལམ་སྐད་ཅིག་བསྒྲོད་དེར་གསོལ༴ salam kechik drö der solwa deb By which you traversed the stages and paths in an instant—I supplicate you. བཅོ་ལྔ་ལོན་ནས་གཏེར་གྱི་ཁ་བྱང་ཐོབ།། cho nga lön né ter gyi kha jang tob When you reached fourteen, you obtained an inventory of treasures. བླ་མའི་ཐུགས་བསྐྱེད་ཨོ་རྒྱན་བྱིན་རླབས་ཀྱིས།། lamé tukkyé orgyen jinlab kyi By the compassion of the guru and the blessings of Orgyen [Guru Rinpoche], ས་གཏེར་དགོངས་པའི་གཏེར་དུ་དབང་བསྒྱུར་ནས།། sa ter gongpé ter du wanggyur né You had the authority over earth and wisdom-mind treasures— མཁའ་འགྲོའི་གསང་མཛོད་དབང་དེར་གསོལ༴ khandrö sangdzö wang der solwa deb I supplicate the one who has the command of the secret ḍākinī treasury. ཉི་ཤུ་ལོན་ནས་སྨིན་གྲོལ་བསྐྱེད་རྫོགས་ལ།། nyishu lön né mindrol kyedzok la When you reached nineteen, having mastered the creation and completion phases of maturation and liberation, མངའ་བརྙེས་རིགས་བདག་གནང་བ་ཐོབ་ནས་སླར།། nga nyé rikdak nangwa tob né lar You obtained permission from the Lord of the Family. དཔའ་བོ་མཁའ་འགྲོས་ལུང་བསྟན་ཇི་བཞིན་དུ།། pawo khandrö lungten jishin du Once again, in keeping with the prophecy of the heroes and ḍākinīs, རྣལ་འབྱོར་སྤྱོད་པ་བསྐྱངས་དེར་གསོལ༴ naljor chöpa kyang der solwa deb You maintained the yogic observances—I supplicate you. བླ་མ་ཡི་དམ་དངོས་གྲུབ་མཆོག་བརྙེས་ཞིང་།། lama yidam ngödrub chok nyé shing You attained the supreme accomplishment of the guru and deity བསྙེན་སྒྲུབ་མཐར་ཕྱིན་བསྲེག་མནན་འཕེན་པ་ཡིས།། nyendrub tarchin sek nen penpa yi And defeated the attacks of unruly demons by completing the approach and accomplishment [stages of deity practice], མ་རུང་བདུད་ཀྱི་གཡུལ་ངོ་ཕམ་མཛད་པའི།། ma rung dü kyi yulngo pam dzepé And by burning, suppressing, and casting away [as found in those practices]— ཡེ་ཤེས་རོལ་པའི་རྡོ་རྗེར་གསོལ༴ yeshe rolpé dorjér solwa deb I supplicate you, Yeshe Rölpe Dorje ("Vajra of the Display of Primordial Wisdom"). བསྐྱེད་རིམ་ཕྱག་རྒྱ་ཕྲ་བའི་རྣལ་འབྱོར་བརྙེས།། kyerim chakgya trawé naljor nyé You obtained the subtle, yogic mudrā of the creation stage, རྫོགས་རིམ་རྟགས་བཅུ་ཡོན་ཏན་མཐའ་རུ་ཕྱིན།། dzokrim tak chu yönten ta ru chin Perfected the qualities of the ten signs of the completion stage, དྭངས་མའི་ཐིག་ལེ་ཨ་ཝ་དྷུ་ཏིར་བཅིང་།། dangmé tiklé a wa dhu tir ching And held the pure vital-essence in the central channel— གྲུབ་བརྙེས་རིག་འཛིན་མཆོག་དེར་གསོལ༴ drub nyé rigdzin chok der solwa deb I supplicate the supreme and accomplished knowledge-holder. ཁྲེགས་ཆོད་སྣང་སེམས་འདྲེས་ཤིང་གཟུང་འཛིན་ཞིག། trekchö nang sem dré shing zungdzin shik By the [practice] of cutting-through ( trekchö ), you mixed appearances and mind, thus destroying subject-object grasping. དབའ་རླབས་ལ་བརྟེན་འབྲས་བུའི་དེ་ཉིད་མཐོང་།། walab la ten drebü denyi tong Relying on the [energy] waves, you beheld the resulting suchness. ཐོད་རྒལ་ཉམས་སྣང་གོང་འཕེལ་མཐའ་རྫོགས་པའི།། tögal nyam nang gongpel ta dzokpé Through the [practice] of leaping-over ( togal ), the experiences and visions were increased to their perfect culmination— འཁྲུལ་ཞིག་འཇའ་ལུས་རྡོ་རྗེར་གསོལ༴ trulshik jalü dorjér solwa deb I supplicate Trulzhik Jalu Dorje ("Indestructible Rainbow Body that Dismantles Delusion"). རྨི་ལམ་འོད་གསལ་ཉམས་ཀྱི་སྣང་བ་ལ།། milam ösal nyam kyi nangwa la In the experiential appearances of the clear light of dreams, བདེ་བྱེད་བརྩེགས་དང་མཁའ་སྤྱོད་ས་སྤྱོད་གནས།། dé jé tsek dang khachö sachö né You abided in the Tiers of Bliss and other celestial and terrestrial realms. རིག་འཛིན་དཔའ་བོ་མཁའ་འགྲོའི་ཚོགས་གྲལ་འགྲིམས།། rigdzin pawo kha drötsok dral drim You roamed among the assembly of knowledge-holders, heroes, and ḍākinīs— ཁྲག་འཐུང་དཔའ་བོའི་ཞབས་ལ་གསོལ༴ traktung pawö shab la solwa deb I supplicate at the feet of Tragtung Pawo ("Blood Drinking Hero"). ཐ་སྙད་ཤེས་བྱའི་གནས་ལ་མ་སྦྱང་ཡང་།། tanyé shejé né la ma jang yang Although you did not study the conventional fields of knowledge, ལྷན་སྐྱེས་ཡེ་ཤེས་བདེ་བ་ཆེན་པོ་ཡིས།། lhenkyé yeshe dewa chenpo yi You completely unraveled the cakra of the Wheel of Enjoyment ལོངས་སྤྱོད་འཁོར་ལོའི་རྩ་འཁོར་ཡོངས་ཞིག་པའི།། longchö khorlö tsakhor yong shikpé By the great bliss of the innate, primordial wisdom— བདེ་བའི་རྡ་རྗེ་དཔལ་དེར་གསོལ༴ dewé da jé pal der solwa deb I supplicate Dewai Dorje Pal ("Glorious, Blissful Vajra"). ངོ་བོ་ཆོས་སྐུའི་རྒྱལ་སར་མངའ་བརྙེས་ཀྱང་།། ngowo chökü gyalsar nga nyé kyang You seized the royal seat of the essential dharmakāya; མ་དག་འགྲོ་བའི་ལོས་བློ་མཐུན་སྣང་དང་།། ma dak drowé lö lo tün nang dang Still, you performed deeds to tame impure beings འཚམས་པར་གང་ལ་གང་འདུལ་དོན་མཛད་པའི།། tsampar gang la gang dul dön dzepé According to their devotion, intelligence, and common perceptions— མཐུ་སྟོབས་དཔའ་བོའི་ཞབས་ལ་གསོལ་བ་འདེབས།། tutob pawö shab la solwa deb I supplicate at the feet of Tutob Pawo ("Hero of Power and Strength"). ཡང་གསང་ལུས་མེད་མཁའ་འགྲོའི་ཐུགས་ཐིག་ཆོས།། yangsang lümé khandrö tuk tik chö To benefit the fortunate ones of the highest capacity, མན་ངག་སྙན་བརྒྱུད་ཡི་གེ་མོད་པའི་སྐོར།། mengak nyengyü yigé möpé kor You properly taught the cycle without letters, the pith instructions of the hearing lineage, དབང་རབ་སྐལ་ལྡན་དོན་དུ་ལེགས་བསྟན་ནས།། wang rab kalden döndu lek ten né The doctrine of The Extremely Secret Enlightened Heart-Essence of the Formless Ḍākinīs [ 2 ] — འཇའ་ལུས་འོད་སྐུའི་ལམ་སྟོན་ལ་གསོལ༴ jalü ökü lam tön la solwa deb I supplicate the teacher of the path of the rainbow body of light. གཟུགས་ཅན་གཟུགས་མེད་འགྲོ་བ་མཐའ་དག་ཀུན།། zukchen zukmé drowa tadak kün With great love and compassion, you held limitless beings, བྱམས་དང་སྙིང་རྗེ་ཆེན་པོས་རྗེས་བཟུང་ནས།། jam dang nyingjé chenpö jezung né Both those with form and those without form, དངོས་སམ་བརྒྱུད་ནས་སྨིན་གྲོལ་སྒོར་བཅུག་ཅིང་།། ngö sam gyü né mindrol gor chuk ching And, directly and indirectly, ushered them through the gates of maturation and liberation— བཙན་ཐབས་རྫོགས་སངས་རྒྱས་མཛད་ལ་གསོལ༴ tsentab dzoksang gyé dzé la solwa deb I supplicate the one who enacts the robust deeds of a perfected buddha. བདག་སོགས་ཁྱེད་ཀྱི་གདུལ་བྱར་གྱུར་པ་རྣམས།། dak sok khyé kyi duljar gyurpa nam We who have become your disciples ལས་ཉོན་སྡུག་བསྔལ་དྲག་པོའི་མུན་འཐུམས་ཤིང་།། lé nyön dukngal drakpö mün tum shing Are enveloped in the darkness of the intense sufferings of karma and afflictions. ཁྱོད་ཀྱི་གསང་གསུམ་གཏིང་དཔག་དཀའ་བ་ཡི།། khyö kyi sang sum ting pak kawa yi We are blind to the qualities of your three secrets, so difficult to fathom, ཡོན་ཏན་ལྟ་བའི་འདྲེན་བྱེད་ཅེ་རེ་ལོངས།། yönten tawé dren jé ché ré long And the view that would guide us. ལས་ངན་དབང་གིས་ཐེ་ཚོམ་ལོག་ལྟ་འཁྲུགས།། lé ngen wang gi tetsom lokta truk By the power of negative karma, we are conflicted with doubt and wrong views ལོག་སྨོན་བདུད་ཀྱི་སྡེ་ཚོགས་དབང་ཤོར་ཞིང་།། lok mön dü kyi dé tsok wang shor shing And overpowered by the demonic masses of wrong aspirations. རྩ་བ་ཡན་ལག་དམ་ཚིག་ཉམས་འགལ་རལ།། tsawa yenlak damtsik nyam gal ral Our root and branch samayas have deteriorated, been transgressed, and torn apart. གཏིང་ནས་འགྱོད་པ་དྲག་པོས་བཟོད་པར་གསོལ།། tingné gyöpa drakpö zöpar sol With fervent, heartfelt regret, we pray for forgiveness. རྨོངས་དང་མཉམ་འགྲོགས་དབང་ཤོར་ལོག་པར་བལྟས།། mong dang nyam drok wang shor lokpar té Influenced by ignorance and its close friend, wrong views, གཤེ་ཞིང་སྐུར་པ་འདེབས་དང་དད་མེད་ཀྱི།། shé shing kurpa deb dang demé kyi I have abused and slandered, སྣང་ངོར་བསམ་བཞིན་མ་དག་ཚུལ་བསྟན་ནས།། nang ngor samshin ma dak tsul ten né And intentionally demonstrated impure behavior in the presence of those without faith. ཐེ་ཚོམ་བསྐྱེད་ཅིང་ངན་འབྲེལ་གྱིས་སྡུད་པའི།། tetsom kyé ching ngen drel gyi düpé I have given rise to doubt and have amassed negative connections, གཏིང་དཔག་དཀའ་བའི་དགོངས་པ་མ་རྟོགས་ཤིང་།། ting pak kawé gongpa ma tok shing And because of this, I have not realized your unfathomable and all-subsuming enlightened mind. བཀའ་འགལ་ཐུགས་དཀྲུགས་ཐུགས་སུན་སྐྱོན་བརྗོད་ཅིང་།། ka gal tuk truk tuk sün kyön jö ching I have opposed your command, upset and disturbed your mind, proclaimed faults, ཅི་མཛད་ལེགས་མཐོང་དག་སྣང་འགྲིབ་གྱུར་པ།། chi dzé lek tong daknang drib gyurpa And have diminished my pure perception that sees all that the master does as good. ཡོན་ཏན་རྗེས་སུ་དྲན་པས་བཟོད་པར་གསོལ།། yönten jesu drenpé zöpar sol By remembering your qualities, I pray for forgiveness. བླ་མའི་ཐུགས་རྒྱུད་དགོངས་པའི་བྱིན་རླབས་འཕོས།། lamé tukgyü gongpé jinlab pö Now, by the blessings transferred from the wisdom-mind of the guru, ད་ནི་ལས་ངན་བག་ཆགས་སྲབ་གྱུར་པས།། dani lé ngen bakchak sab gyurpé My negative karma and habitual tendencies are diminished. ལོག་པར་མི་རྟོག་སྙིང་ནས་དམ་བཅའ་འཛིན།། lokpar mi tok nying né damcha dzin Thus, from my heart, I vow not to hold onto wrong concepts, བརྩེ་བ་ཆེན་པོས་རྗེས་སུ་བཟུང་དུ་གསོལ།། tsewa chenpö jesu zung du sol And I pray you lovingly hold me close. མགོན་ཁྱོད་ཡོན་ཏན་གབ་ཅིང་སྐྱོན་སྟོན་པས།། gön khyö yönten gab ching kyön tönpé Protector, you hide your qualities and display faults, མ་དག་སེམས་ཅན་མགོ་བོ་རྨོངས་གྱུར་ཅིང་།། ma dak semchen gowo mong gyur ching So that we impure sentient beings are fooled. ལས་སྐལ་ལྡན་པའང་ཐེ་ཚོམ་དབང་གྱུར་ཕྱིར།། lekal denpa ang tetsom wang gyur chir For the karmically fortunate beings under the sway of doubt, གཏིང་དཔག་དཀའ་བའི་ཡོན་ཏན་བསྟན་དུ་གསོལ།། ting pak kawé yönten ten du sol Please reveal your unfathomable qualities. རྡོ་རྗེའི་སྐུ་ལ་བགྲེས་རྒུད་མི་མངའ་ཡང་།། dorjé ku la dré gü mi nga yang The vajra body is not subject to decay or decline; སྐུ་ཚེ་མཐར་ཕྱིན་འགྲོ་དོན་ཡོངས་རྫོགས་ཤིང་།། kutsé tarchin dro dön yongdzok shing Yet I pray that your life reaches its fullest extent so that you fully accomplish the benefit of beings; ད་དུང་འཁོར་བའི་འཇིག་རྟེན་མ་སྟོངས་བར།། dadung khorwé jikten matongwar And thereafter, until cyclic existence is emptied, སྣ་ཚོགས་སྤྲུལ་པས་འགྲོ་དོན་མཛད་དུ་གསོལ།། natsok trulpé dro dön dzé du sol Please act to benefit beings through a myriad of emanations. རྩེ་གཅིག་གསོལ་བ་བཏབ་པའི་འབྲས་བུ་ཡིས།། tsechik solwa tabpé drebu yi By the fruit of this one-pointed supplication, ཞབས་ཏོག་མཐར་ཕྱིན་འགྲོ་དོན་ཡོངས་རྫོགས་ནས།། shabtok tarchin dro dön yongdzok né May I perfectly serve you and fully benefit beings. ཟག་པ་བག་ཆགས་བཅས་པ་ཡོངས་ཟད་ཅིང་།། zakpa bakchak chepa yong zé ching Having done so, may the defilements and habitual tendencies be completely exhausted; སྣང་བཞི་མཐར་ཕྱིན་འཇའ་ལུས་འགྲུབ་པར་ཤོག། nang shi tarchin jalü drubpar shok May I perfect the four visions and attain the rainbow body! དགེ་བས་འགྲོ་ཀུན་སྡུག་བསྔལ་མཚོ་སྐེམས་ནས།། gewé dro kün dukngal tso kem né By this virtue, may sentient beings’ ocean of suffering dry up. བདེ་གཤེགས་སྙིང་པོ་རང་རིག་ངོ་ཤེས་ཤིང་།། deshek nyingpo rangrig ngoshé shing May they recognize the reflexive awareness, the essence of the sugata. སྟོང་ཉིད་བྱང་ཆུབ་སེམས་ཀྱི་འབྲས་སྨིན་ནས།། tongnyi changchub sem kyi dré min né May the fruit of emptiness-bodhicitta ripen! སྐུ་གསུམ་རྒྱལ་བའི་ཞིང་དུ་དབུགས་དབྱུང་ཤོག། ku sum gyalwé shing du ukyung shok May they be assured in the realms of the victors of the three kāyas! COLOPHON ཅེས་པའང་ཁྲོ་ཆེན་ས་དབང་མཆོག་གིས་གསུང་ནན་ལན་གྲངས་གནང་བ་ལྡོག་མི་ནུས་ཏེ་བློ་ངོར་གང་ཤར་ཐོལ་བྱུང་དུ་འཇའ་ལུས་རྡོ་རྗེས་རང་ཆེ་འབྱིན་བའི་རྒྱུར་འགྱུར་ཀྱང་དད་ལྡན་སུན་མི་འབྱིན་པའི་ཕྱིར་སྨྲས་པ་སྟེ་ཡི་གེར་འདུ་བྱེད་སློབ་བུ་འོད་ཟེར་མཐའ་ཡས་ཀྱིས་བགྱིས་པའོ།། །། This was repeatedly and earnestly requested by the supreme Trochen Sawang, and I was unable to refuse his request. Although this has caused self-aggrandizement to come forth, I, Jalu Dorje, in order not to disenchant those with faith, composed this supplication, which suddenly arose and filled my mind, and the disciple, Özer Taye, wrote it down. NOTES [1] This refers to the First Dodrubchen, Jigme Trinle Özer (1745–1821). BDRC P298 [2] The Extremely Secret Enlightened Heart-Essence of the Formless Ḍākinīs a cycle of revealed treasures discovered by Do Khyentse Yeshe Dorje. BDRC W1PD89990 Thanks to Adam Pearcey at Lotsawa House for his editing. Published: January 2021 BIBLIOGRAPHY Ye shes rdo rje. 1859. rig ’dzin ’ja’ lus rdo rje’i rnam thar gsol ’debs byin rlabs ’gugs pa’i lcags kyu . In Mdo mkhyen brtse ye shes rdo rje'i rnam thar, pp. 406–413. Gangtok: Dodrupchen Rinpoche, null. BDRC W18047 Abstract This concise biographical prayer to Do Khyentse Yeshe Dorje was written by the master himself at the request of a king, most likely Namkha Lhündrub of Trokyab. BDRC LINK W18047 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 08:43 TRADITION Nyingma INCARNATION LINE Jigme Lingpa HISTORICAL PERIOD 19th Century TEACHERS The Fourth Dzogchen Drubwang, Mingyur Namkhe Dorje The First Dodrubchen, Jigme Trinle Özer Gyurme Tsewang Chokdrub Dola Jigme Kalzang Jigme Gyalwe Nyugu TRANSLATOR Tib Shelf INSTITUTIONS Mahā Kyilung Monastery Katok Monastery Dzogchen Monastery Tseringjong Yarlung Pemakö Drigung Til STUDENTS Losal Drölma Trokyab Gyalpo Tsewang Rabten Nyala Pema Dudul The Second Dodrubchen, Jigme Puntsok Jungne Patrul Orgyen Jigme Chökyi Wangpo The First Dodrubchen, Jigme Trinle Özer Ranyak Gyalse Nyoshul Luntok Tenpe Gyaltsen Özer Taye Kalzang Döndrub Pema Sheja Do Drimé Drakpa Kunzang Tobden Wangpo Gyalse Zhenpen Taye Özer The Third Alak Gyalpo Chöying Tobden Dorje Rigpe Raltri AUTHOR Do Khyentse Yeshe Dorje The Hook Which Invokes Blessings: A Supplication to the Life and Liberation of Knowledge-Holder Jalu Dorje VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! Name * Email* Submit Tib Shelf is a not-for-profit organisation dedicated to translating, presenting and preserving primary source Tibetan texts across a vast array of genres and time periods. We make these literary treasures accessible to readers worldwide, offering a unique window into Tibet's rich history, culture and traditions. Tib Shelf has been accredited by the British Library with the International Standard Serial Number (ISSN): 2754–1495 CONTACT US | SHELVES@TIBSHELF.ORG © 2024 Tib Shelf. All rights reserved.

Yogi Milarepa 1730–1798 BDRC P1853 TREASURY OF LIVES LOTSAWA HOUSE Milarepa, one of the most revered figures in Tibetan Buddhism, lived during the eleventh and twelfth centuries and is celebrated as a great yogi, poet, and teacher of the Kagyu lineage. Born into a family that later fell into hardship, his early life was marked by tragedy and the pursuit of vengeance through black magic, leading to devastating karmic consequences. Seeking redemption, he turned to Buddhism and became a disciple of the great master Marpa Chökyi Lodrö. Enduring severe trials under Marpa’s guidance, Milarepa purified his past deeds and mastered profound tantric practices, including inner heat (tummo) and Mahāmudrā meditation. Renowned for his solitary retreats in Himalayan caves, he sustained himself on nettles and composed spontaneous songs of realization, inspiring countless practitioners. Milarepa's life exemplifies the transformative power of dedication, meditation, and the pursuit of enlightenment. His teachings and songs continue to resonate deeply within the Tibetan Buddhist tradition. Song A Song on the Merits of Kyangpen Namkhe Dzong Milarepa Milarepa's poetic ode to Kyangpen Namkhe Dzong exalts nature itself as the source of this retreat site's blessing power, departing from traditional focus on Buddhist masters. Read Translated Works Mentioned In Menu Close Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate SUBSCRIBE Publications Watch People Listen

Senior Geluk figure Lelung Zhepe Dorje (1697-1740) recounts his extraordinary 1729 pure vision of Gesar of Ling, marking a rare intersection of Geluk tradition with Tibet's epic hero. Chapter Narrating the Pure Vision of Gesar I pay homage, with a mind of sincere respect, to the Great Noble One, Lord of the Three Worlds, [ 1 ] and his entourages. The many tales of the Great Noble One, Gesar Dorje Tsegyel, [ 2 ] known throughout the Three Worlds, [ 3 ] are deep and hard to fathom, passing beyond our ability to comprehend. There are many different ways in which the story has come down according to a disciple’s individual karmic lot. Even today, such tales continue to be told in all directions without distinction in Dokham, Utsang, and so on. And although all these various life stories differ in style and content, they need not be considered contradictory since they are the life stories of a thus-gone one. [ 4 ] It is for this reason that there is variance. Here, not long after the [annual] grand festival to celebrate the joining of the Great Queen of Medicine, Dorje Yudronma, [ 5 ] and the Great Noble One of Ling (Gesar), at the Zangdokpelri [hermitage] in the Lelung region of the eastern land of Olga [ 6 ] [in Lhodrak, southern Tibet] in the year of the Earth Female Bird [1729 CE], an emanation of the Great Noble One (Gesar) was encountered in the form of an iron man wearing iron armour, brandishing a silk-pennanted spear. And the following life story was heard: Now in the realm of the gods above, from a primordial state of complete nothingness, a White Light, like the Victory Star, [ 7 ] arose. Being born from the Divine Wish-Fulfilling Jewel, [ 8 ] it resided in an egg-like womb of light, a light born out of its own radiance. And soon afterwards, desire arose in the breast of one daughter of the gods called Bum Okimetse, [ 9 ] and she replicated that luminous sphere. For this she was ridiculed and cursed by the gods and grew ashamed. So she went to a victorious sage of the gods and humbly beseeched him thus: “They accuse me of having done that which I have not done! They blame me for having attachments that I do not have! I just can’t take their chastisements anymore! I can dwell no longer in the realm of gods above, And nor can I go to the land of the lu water-spirits [ 10 ] below.” “So I should take a quick look at the middle world of humans. I shall take that young godling along with me [as a companion]. Is there any fault created by my going there? Great sage, please tell me; I implore you!” Thus she spoke, and the old sage of creation, born into the caste of Yungdrung Bon, [ 11 ] replied thus: “ A-ya-ya , you crowned girl, Light Garland Goddess! It is very good that you have come here, as I have been wanting to see you. Last night, beings in the land of men Had hurried dreams of various kinds. So many good signs! Such as cannot be spoken.” “ A-ya-ya ! These were signs; these were premonitions, That you, my girl, would come at this time. For now you should stay awhile longer in the land of gods, For from [your nurturing] mother’s lap, a son will be born. Call upon the god Gertso Nyenpo [ 12 ] for help But don’t dismiss your young godling, For he will be of benefit to all beings of all countries and regions.” [ 13 ] “ A-ya-ya! A godling is better than a man, Unlike other little men born of gods! Three fives make fifteen! Possible danger can come of this! Three sixes make eighteen—certainly a chance of such! O beautiful maiden, may your innermost mind be at peace.” Then the goddess Bum Okimetse went back to her own dwelling place and, [in accordance with his instructions], made offerings of female yak milk to the worldly god Nyenchen Gertso. [ 14 ] As she prayed, Gertso actually came before her and, taking her tightly on his lap, he made love to her fifteen times, inducing in her a state of great pleasure. And after a while, just as the sage had prophesied, the goddess became pregnant. Initially, a venomous black snake was born, and the gods gave it the name White-Turbaned Nele (Nele Tokar), [ 15 ] king of lu , and it went into the great ocean. Next, a red man and a red horse were born. He was named Tsen Yawa Kyachik. [ 16 ] He went to Zangthang Jangmar in the western direction, one of the five regions of the Gawa Valley in the northern part of Pemako. [ 17 ] It was a hub of pernicious harmful spirits near a town of the Chim [clan] [ 18 ] and barbarians. He stayed there as lord of gods and spirits. [ 19 ] Then a blue man wearing fine blue clothes and a blue horse were born. He was given the name Lord of Waters, Lap-born Masang (Chudak Pangkye Masang). [ 20 ] He went to the land of Lato. [ 21 ] After that, a malicious harmful spirit was born with a chin of iron and a yellow beard spiked like tongues of fire. He was respectfully given the name King of Demons (Dudje Gyelpo) [ 22 ] and, in fact, was none other than the mind-lord Indra. [ 23 ] He went to the land of Gyatri Gotri Shing [ 24 ] and was also known as Gyaje Tsenpo, [ 25 ] or the One-eyed Demon King of the Eastern Direction. Following that, a black man and a black horse were born. He was given the name Moon-faced Demon (Dudawai Gonchen). [ 26 ] He had unimaginable power and magical abilities, difficult for others to defeat. Going to the northern land of Mizhung, [ 27 ] he became a hunter. Having killed many beings by gathering their life-breath, he accumulated about a hundred thousand human and horse corpses and stayed there enjoying their flesh and blood. Subsequently, a daughter of the gods—so beautiful that a single glance nulls contentment—was born. She was given the name Charming Goddess (Lhamo Yitrok). [ 28 ] By and by, she went to the red copper plain of the tsen [ 29 ] and lived there as the wife of the noble tsen , Lutsen. [ 30 ] Then the harmful spirit Genuine Knowledge (Yangdak Shay) [ 31 ] was born, beautiful and heroic. In the Palace of Braids, [ 32 ] he joined the entourage of Vaishravana, [ 33 ] and together with the servants of this great wealth-god and lord of treasures, he stayed as the Great Protecting King of the Northern Direction. [ 34 ] Next, a being with the appearance of a sinpo demon, [ 35 ] skilled in martial arts, was born, known as Raksha Lightening-Garland (Yaksha Loktreng), [ 36 ] who in the depths of the ocean, by the power of karma, joined with the female lu Toad-headed Bloodshot-eyed (Belgo Trakmikma), [ 37 ] whose desire boiled like water. By entering into sexual union, they became husband and wife. It is said that she gave birth to the four-faced Vishnu King of Rahu. [ 38 ] Then Black Shiva (Wangchuk Nakpo) [ 39 ] was born, and staying in the land of turban-wearers, he became the protector of the Muslim regions. After that, the Red Lord of Death (Shinje Marpo Chidak), [ 40 ] the colour of blood, was born. He was also known as Bandit Bringer of Fire, the Red Lord of Life (Sokdak Marpo), or Great Abse, among other names. [ 41 ] He was the master of swift and sharp martial skills and possessed magical abilities. It is said because he had sex with his own sibling, the Charming Goddess, kith and kin were ashamed. The gods insulted them, and they were belittled by shame. Following that, the protector of China, the land of the Eastern Direction, called Lhanyen Lhaje, [ 42 ] was born. He became the protector of White Confucius. And until now, he stays in those bad regions. Then a demoness the colour of blood, with the body of a sinmo demoness and the head of a lion, was born. She was known as Red Lion-faced (Sengdong Marmo) [ 43 ] and became the wife of the demon Black Yabshar, [ 44 ] otherwise known as the Lion-faced Kunga Zhonu, the protector of the realm. [ 45 ] Next, Simultaneously Red (Chikchar Marpo) [ 46 ] was born and went to Tsaritra, [ 47 ] enjoying flesh and blood. Since he had little compassion for those mired in the passion of life, he became lord of the haughty spirits, and there he remained. After that, the one called Great Apo, [ 48 ] who resides now as a protecting god of Pemako, was born. Going to the lands of Lo Dra and Hor Ga, [ 49 ] he protects the outer, inner, and secret regions of Pemako and subregions. Then when all these fourteen elder siblings were born, the fifteenth, the Great Noble One, Gesar, King of Dralha, [ 50 ] was born. He was youthful in stature and beautiful with all the signs and characteristics [of a special being] complete, transfixing to look upon, and capable of bringing all the Three Realms [ 51 ] under his dominion. Initially, he thrice played dice [ 52 ] in the realm of gods and gained respect from all of them. Then, going to the land of humans, he again thrice played dice games, casting gambling dice, [ 53 ] and playing pebbles, [ 54 ] thereby bringing all the beings of the human realm into complete submission; he was left unrivalled. Then, having crossed to the water realm, he trice did swimming, jumping and other such games, and all the female lu lusted after him. Hence, he gained mastery over them, neutralized their viciousness, and calmed their fury. And in that way, being without rival in the Three Worlds, the Great Noble One traversed instantly through the central region [ 55 ] [of Tibet] to Serzhong Zangri. [ 56 ] In the female Earth Bird Year, the Great Noble One took care of the reincarnation of the son Gadol Gali. [ 57 ] For our benefit, he turned his horse towards the hermitage of the supreme sacred site of Zangdok Pelri [in Lelung Valley] and took the Great Queen of Medicine, Lachik Yudronma, as his consort. All lords and ministers, from the treasurer and attendant to the hen keeper and swineherd [who witnessed this], are still alive to this day. In the past, when Great Noble One came to Tibet, he visited all these places and blessed all the hermitages, mountains, and cliffs. And previously, his flying-mount-tree, [ 58 ] [the tree from which he gets his flying stick], was [considered to be] at the upper slopes of Lhunpo Dza. [ 59 ] But today it is not there, as it has been felled. And from the upper slopes of Lhunpo Dza to the area of Chabumpa, [ 60 ] the stones Gesar placed there can be seen even now. Later, the secret caves, sacred sites, and holy lakes were discovered eventually, as they were pointed out and taught in the secret transmission. COLOPHON This is the first chapter of the three-part oral instruction of the Gesar Pure Vision. NOTES [1] 'jig rten gsum. Referring to the worlds of lha ‘gods’ above, klu ‘water spirits’ below, and gnyan ‘worldly deities’ in the middle. This tripartite scheme of a vertically-ordered world is a central theme in most tellings of the Gesar epic. In this text, two or three terms are used to refer to the scheme: ‘jig rten gsum, sa gsum, and srid gsum. The first two we have translated as “Three Worlds” and the last as “Three Realms”, since it could also be interpreted as referring to the Buddhist scheme of Form, Formless, and Formless Realms (more commonly known as as khams gsum). [2] skyes bu chen po ge sar rdo rje tshe rgyal [3] sa gsum [4] de bzhin gshegs pa, tathāgata [5] Sman btsun chen mo rdo rje g.yu sgron ma is one of the bstan ma bcu gnyis, the 12 native goddesses who according to Nyingma lore were converted in the 8th century by Padmasambhava and Pelgyi Senge (dpal gyi seng ge; BDRC P4236 ) to become protectors of the tantric teachings of the Old School. [6] 'ol ga [7] The Victory Star (rgyal skar, puṣya/pauṣa) is one of the twenty-eight stars/constellations (rgyu skar nyi shu rtsa brgyad, aṣtāviṃśati nakṣatrāṇi) in the Indo-Tibetan system of lunar mansions, an ancient Indian division of the ecliptic. In the Tibetan tradition, a period associated with one of these constellations is determined by the moon’s position. If the moon was in the Victory Star at sunrise on a lunar day, that day would be considered to be ruled by that constellation. [8] lha'i yid bzhin nor bu rin po che [9] 'bum 'od kyi me tshe [10] klu (Skt: (nāga) are beings of the world below, associated with water, health, and wealth. [11] g.yung drung bon [12] lha ger mtsho gnyan po. The deity ger mtsho, in various spellings, is frequently encountered in tellings of the Gesar epic as the gnyan father of Gesar. Gnyan are a class of powerful worldly deities in Tibetan culture who inhabit the middle world, in which humans also dwell. They are often associated with mountain deities. [13] yul gling dgu'i skyes 'gro yongs [14] srid pa'i lha gnyan chen po ger mtsho. See note above. [15] ne le thod dkar [16] btsan ya ba skya gcig [17] zangs thang byang dmar gyi gling and dga' ba lung [18] 'chims [19] lha srin [20] chu bdag pang skyes ma sang [21] la stod [22] bdud rje rgyal po [23] brgya byin (“hundred sacrifices”) is the usual Tibetan name for Indra (also known as Kauśika or Śakra), king of the heaven of the Thirty-Three gods (of the desire realm). [24] rgya khri sgo khri shing [25] rgya rje btsan po [26] bdud zla ba'i gdong can [27] mi gzhung [28] lha mo yid 'phrog [29] btsan. These are non-human entities of the world characterized in Tibetan culture. They are included in the eight classes (sde brgyad) and are primarily seen as greatly powerful and nefarious beings who inhabit a specified locale. [30] klu btsan. This name is familiar from many tellings of the Gesar epic in which Lutsen is one of the hero’s main adversaries. In many tellings, he is the Demon of the North, whose beautiful wife waylays Gesar for many years. [31] yang dag shes [32] lcang lo can gyi pho brang [33] rnam thos sras, Vaiśravaṇa [34] byang phyogs skong ba'i rgyal po chen po [35] Srin po (or feminine srin mo) are a prominent class of harmful being or demon in Tibetan culture. This is the term used in Tibetan to translate the Sanskrit rākṣasa. They are human-eating and bloodthirsty. [36] rak+sha glog phreng [37] klu mo sbal mgo mig khrag ma [38] khyab 'jug gza'i rgyal po [39] dbang phyug nag po [40] gshin rje dmar po 'chi bdag [41] jag pa me len; srog bdag dmar po; ab se chen po. Among the “other names” alluded to would be beg tse and lcam sring. [42] lha gnyan lha rje [43] seng gdong dmar mo [44] yab shar nag po [45] zhing skyong seng ge'i gdong chen kun dga' gzhon nu [46] cig car dmar po [47] tsa ri tra [48] a pho chen po [49] klo gra; hor ga [50] dgra lha [51] srid gsum. This could refer to the “three worlds” (worlds above below and in the middle) or to the classical Buddhist scheme of Three Realms (usually known as khams gsum) of the Form, Formless, and Desire Realms. [52] sho [53] cho lo [54] rdo [55] dbu ru [56] gser gzhong zings ri [57] bu ga 'dol ga li'i skye ba [58] chibs phur gyi ljong shing [59] lhun po rdza'i mgul [60] bca' 'bum pa. These areas, Lhunpo Dza and Chabumpa, might be in the area of Lelung, but their exact locations are unknown to the translator and the organisation. Please contact Tib Shelf if you are aware of their whereabouts. Full Abstract: The Fifth Lelung Rinpoche, Zhepai Dorje (1697–1740), is unusual among senior Geluk figures for having taken a personal interest in the figure of Gesar of Ling, eponymous hero of the Tibetan epic. At least three texts on Gesar are ascribed to him: the one translated below and two offering texts. The text translated here narrates his ‘pure vision’ (dag snang) of Gesar, which took place near his monastic seat at Lelung, in Olga, in 1729. The vision was accompanied by a narration of Gesar’s origin ‘story’ (gtam rgyud). There are many points of interest to note about the text. Here we have an early textual attestation of the name Gesar Dorje Tsegyal, ‘Vajra Lord of Life’, the name of Gesar, which was later used by Ju Mipham in his influential elaborations of a ritual cycle centring on Gesar as protector-turned-yidam. Lelung attests that the vision took place soon after an annual festival held in his home region of Lelung, celebrating the union of Gesar and Dorje Yudronma, one of the Tenma Chunyi (‘twelve protectoresses of the teachings’), attesting to a pre-existing tradition in that region connecting Gesar to the lore around the Tantric Buddhist conversion activities of Padmasambhava. Lelung’s account of Gesar’s origins, as the 15th offspring from the union of a primordial goddess of light with a “worldly deity” (srid pa’i lha) is unusual and unique among the many tellings of Gesar’s origins. Still, it also shows interesting points of convergence with the epic storytelling traditions about Gesar, which persists in present times, especially in eastern Tibet. In particular, the identification of Gesar’s ‘worldly deity’ father as the Great Nyen Gertsho (gnyan chen po ger mtsho) is a feature often encountered in eastern Tibetan tellings of the epic. Also, Lelung’s narration of the hero’s origin is presented in the familiar three-tiered tableau of the “Three Worlds” (sa gsum, srid gsum), central to the Tibetan epic tradition and to Tibetan folk culture more broadly, of the lha (gods) above, the klu (water spirits) below, and the gnyan (worldly deities) in the middle. Unfortunately a trip to Olga, in the south-central Lhoka region of Tibet, to explore the locations in the Lelung valley referenced in the text, has so far been impossible. Many thanks to Tenzin Choephel and Ryan Jacobson for their very helpful corrections and suggestions for the translation and to Tom Greensmith for seeing the translation through to publication here. BIBLIOGRAPHY Bzhad pa'i rdo rje. 1983–1985. Dag snang ge sar gyi gtam rgyud le'u. In Gsung 'bum/_bzhad pa'i rdo rje, vol. 12, pp. 17–25. Leh: T. Sonam and D.L. Tashigang. BDRC W22130 Abstract The Fifth Lelung Rinpoche, Shepé Dorjé (1697–1740), is unusual among senior Geluk figures for having taken a personal interest in the figure of Gesar of Ling, eponymous hero of the Tibetan epic. The text translated here narrates his ‘pure vision’ of Gesar, which took place near his monastic seat at Lelung, in Olga, in 1729. Please see the full abstract in the note section of the translation. BDRC LINK W22130 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 00:27 TRADITION Geluk | Nyingma INCARNATION LINE Lelung Jedrung HISTORICAL PERIOD 18th Century TEACHERS The Sixth Dalai Lama, Tsangyang Gyatso The Fifth Panchen Lama, Lobzang Yeshé Damchö Sangpo Mingyur Paldrön Chöjé Lingpa Dönyö Khedrup The First Purchok, Ngawang Jampa Ngawang Chödrak Yeshé Gyatso Damchö Gyatso Losal Gyatso Lhündrup Gyatso Dungkar Tsangyang Drukdrak TRANSLATOR George FitzHerbert INSTITUTIONS Lelung Monastery Mindröling Ngari Dratsang Chökhor Gyal Trandruk Potala Tsari STUDENTS Kunga Mingyur Dorjé Dorjé Yomé Kunga Paldzom Lobsang Lhachok Dönyö Khedrub Polhané Sönam Tobgyé Ngawang Jampa Mingyur Paldrön The Fifth Dorjé Drak Rigdzin, Kelsang Pema Wangchuk Lhasang Khan AUTHOR Lelung Zhepe Dorje Chapter Narrating the Pure Vision of Gesar VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! Name * Email* Submit Tib Shelf is a not-for-profit organisation dedicated to translating, presenting and preserving primary source Tibetan texts across a vast array of genres and time periods. We make these literary treasures accessible to readers worldwide, offering a unique window into Tibet's rich history, culture and traditions. Tib Shelf has been accredited by the British Library with the International Standard Serial Number (ISSN): 2754–1495 CONTACT US | SHELVES@TIBSHELF.ORG © 2024 Tib Shelf. All rights reserved.

NARRATOR Pamela Greensmith Pamela has been assisting the marketing and media team in the recording of audio narration of the various translations. She is a source of great encouragement from Tib Shelf's earliest days and looks forward to recording more in the months and years to come. Pamela's narration style has been described as ethereal and soothing and it is a great pleasure to have her on the team. Our Team Tib Shelf was born out of a desire to share. We are a team of dedicated translators with a mission to translate, present and preserve Tibetan wisdom, history & culture. Our Story The Founders Having met at the Oriental Institute, University of Oxford, the three founders discovered that there is a vast cache of translated material, stored on the computers of researchers and others, unlikely to ever see the light of day. Furthering their discussion at their local watering hole, the Rose & Crown, and thinking it a great shame, they realised this was an opportunity for them to help reveal and make accessible the sources that lay behind each and every academic article. This has since developed into reaching out and inviting all Tibetan translators who would like a platform to present their translations to reach a wide audience. Tib Shelf was Born from a Desire to Share. View Publications Ryan completed graduate studies at Naropa University and the University of Oxford, focusing on Buddhist Studies and Oriental Studies. His theses include a nineteenth-century Mahayoga meditation practice and the great accomplishment ceremony (drubchen). Read More ... Founder Ryan Jacobson Tenzin was born and raised in Tibet. He enrolled in Drepung Monastery and is a graduate of the College of Higher Tibetan Studies and the University of Oxford. He has taught Tibetan language in India and the UK, including Thosamling Nunnery, Dharamsala, SOAS, the University of London, and Oxford. Read More ... Founder Tenzin Choephel Tom is a MPhil graduate in Tibetan & Himalayan Studies from the University of Oxford. His dissertation focused on the “non-sectarian” ( ris med ) figure of the Fifth Lelung Shepé Dorjé and his journey to Pemakö in 1729. More recently, his article on Pemakö was published in the book Hidden Lands in Himalayan Myth and History (Brill). Read More ... Founder Tom Greensmith GET INVOLVED We are always looking to grow our existing library of translated Tibetan literature. If you would like to join our mission and get involved as a contributor, please see below various options. PUBLISH WITH US SUBMIT A TRANSLATION We Provide an Open Platform for all Genres of Tibetan Texts Dissertations and journal articles are finished and printed, yet their primary sources sit in draft never to see the light of day. People run out of time, moving on to a subsequent publication. Tib Shelf is the platform for those hidden gems, storing draft translations for future enquirers and cooperatively helping to polish and publish translations. If you are interested in publishing or inquiring about our selection of draft material open to contributing translators, we want to hear from you. REQUEST A TRANSLATION REQUEST A TRANSLATION We Provide Translation Services for all Genres of Tibetan Texts We conduct a thorough and rigorous translation and editing process to ensure that our translations are of the highest quality. Each translation passes through multiple iterative stages by each member of our team to deliver accurate and easily readable translations. We cover all genres of Tibetan texts. To request a translation, please write to us with the title or copy of the original Tibetan source, and we will endeavour to respond to you within 48 hours with a quote. EDITING SERVICES EDITING SERVICE ENQUIRY We Provide Editing Services for all Genres of Tibetan Texts We know translating Tibetan texts across different time periods and genres can be challenging even for the best. It is for this reason we provide editing services for translation review, comprehensive editing, copyediting, and proofreading. Our editing service includes reviewing the initial Tibetan text from our native Tibetan translators before proceeding to ensure a polished final product. If you require editing for your manuscript, regardless of its level of finalisation, please write to us for more information. MAKE A DONATION MAKE A DONATION Help Preserve and Present Tibetan Literature Tib Shelf is a non-profit organisation founded by a group of aspiring Tibetologists with a mission to help preserve Tibetan literature. We are reliant on the goodwill of those willing to offer their time, translations and financial donations. Your donations will enable us to continue to grow our cache of translated open-source publications, ensure they continue to be openly accessible through a user-friendly platform, and support under-funded translators for their continued endeavours towards this worthy cause. THANK YOU Thank you for visiting Tib Shelf. We hope that Tib Shelf proves to be a useful and welcoming platform to all. One that encourages collaboration and appreciation for all contributors to what we believe, a very worthy cause. TRANSLATOR Lowell Cook Lowell is an independent scholar who translates and researches the entire breadth of Tibetan literature, from the ancient Dunhuang manuscripts to contemporary poetry. He completed his MA in Translation, Philology, and Textual Interpretation at the Rangjung Yeshe Institute in Nepal. He is the author of Tibetan Pure Land Buddhism and translator of Sangak Tenzin’s A White Conch Spiralling Toward Happiness: Poems of a Tibetan Master. His translations and writings have appeared on 84000: Translating the Words of the Buddha, High Peaks Pure Earth, The Los Angeles Review of Books’ China Channel, Lotsawa House, and other venues. TRANSLATOR Dr. Rachael Griffiths Dr. Rachael Griffiths holds a DPhil in Oriental Studies from the University of Oxford, with a thesis on the autobiography of Sumpa Khenpo Yeshe Paljor. Her research interests include life writing, monastic and intellectual networks, and Sino-Tibetan-Mongolian relations in the early modern period. TRANSLATOR Dr. George FitzHerbert Dr. George FitzHerbert currently teaches Tibetan Language, History and Literature at the University of Oxford (until 2022). He is also a member of the ERC-funded TibArmy research team based in Paris. He completed his DPhil on the Tibetan Gesar Epic in 2008 and his research spans various issues in Tibetan cultural and religious history. He has also worked as a journalist for the BBC and as a freelance researcher and ghostwriter. TRANSLATOR Patrick Dowd Patrick Dowd is a PhD Candidate in the Department of Anthropology at the University of British Columbia. His research focuses on the culture of Tibetan language within the world of Tibetan Buddhism. His essays have been published by Tricycle, Lion’s Roar, and Buddhadharma, and his translations have appeared on Lotsawa House. Prior to beginning his doctoral work, he spent several years studying, researching, and collaboratively working with Tibetan communities in India, Nepal, and Tibet. TRANSLATOR Rinzin Dorjee Drongpa Rinzin was born in Tibet and studied at a Tibetan refugee school in India. He received his MA in philosophy from Delhi University. During his time at the university, he also got the opportunity to study Tibetan Buddhism and art. In 2018 he participated in a three-month intensive translation workshop conducted by the Library of Tibetan Works and Archives. He is currently working as a freelance translator and continuing with his ngöndro practice (a preliminary practice in Tibetan Buddhism). Rinzin is also a self-taught pencil portrait artist and loves sketching in his free time. TRANSLATOR Michael Elison Michael is a professional Java Developer, as well as Full Stack Developer with experience in HTML, CSS, JavaScript, MongoDB, SQL. He also has a great interest in Tibetan Language and Culture. In 2019, he graduated from the University of Oxford as a Master of Philosophy in Tibetan and Himalayan Studies. For his Master’s thesis, Michael conducted research on the practice of Dream Yoga in Bon in comparison with Tibetan Buddhist traditions. TRANSLATOR Yeshe Khandro In addition to holding a bachelor's degree in science, Yeshe Khandro is a Buddhist nun who has completed over twenty years of Buddhist teacher training. Editing for accuracy of meaning in translation was a major part of her job during much of this time. More recently, she has begun to produce some short translations in her spare time. TRANSLATOR Dr. Nicole Willock Nicole Willock (Ph.D. in Tibetan Studies and Religious Studies, Indiana University 2011) is an associate professor of Asian Religions at Old Dominion University in Norfolk, Virginia. Dr. Willock’s research examines the intersections between Tibetan literature, Buddhist modernism, moral agency, and state-driven secularization projects in twentieth-century China. Her book Lineages of the Literary tells the story of how three Tibetan polymaths in the People’s Republic of China: Tséten Zhabdrung (1910–1985), Mugé Samten (1914–1993), and Dungkar Lozang Trinlé (1927–1997) crisscrossed religious and secular domains to revive Tibetan culture in the post-Mao era. She serves as co-chair of the Tibet and Himalayan Religions Unit of the American Academy of Religion. TRANSLATOR Marlevis Robaina In addition to teaching Spanish, following the completion of her Spanish as a Foreign Language Teacher (ELE) at the University of Nebrija, Marlevis is a collaborative content writer for websites and blogs. Closely holding discipline and dedication to her heart has helped her martial arts practice and language acquisition, leading her to study Japanese at the University of Havana. She followed this by earning a Bachelor's Degree in East Asian Studies at the Autonomous University of Barcelona (UAB) and studying Sanskrit Language and Literature Studies (University Extension Course) at the University of Barcelona (UB). Inspired by Buddhist philosophy, Marlevis started studying the Tibetan language with Tibetan teachers and then continued with Easy Tibetan's online courses. In her free time, she loves to make origami and enjoy nature. TRANSLATOR Barbara Hazelton (Lama Rinchen Zangmo) Barbara Hazelton has a BA in Fine Art History, MA in Buddhist Studies, and is a Ph.D. Candidate at the University of Toronto. Her dissertation topic is on the Tibetan King Gesar of Ling Tibetan epic, focusing on its oral tradition and the singers of the tale, the epic bards. She has taught several courses at the University of Toronto and presently the collaborative program with New College. Her background in Tibetan visual imagery and ritual is based on studying with Tibetan scholars and ritual specialists as well as many years of meditation instruction and experience under great Tibetan Buddhist masters. She is a practicing artist training in the Karma Gadri painting tradition. A particular interest of hers is the sacred landscape of Tibet as the confluence of the imaginative world of landscapes, structures, rituals, pilgrimage routes, and literature. She is inspired by the popular genre of the liberation stories (rnam thar ), particularly the female models of enlightened activity exemplified by the great realized female practitioners called yoginīs, such as Yeshe Tsogyal and Niguma. TRANSLATOR Dr. Joseph McClellan Joseph McClellan received a Ph.D. from Columbia University’s Department of Religion. He then taught at colleges in the US, Bangladesh, Myanmar, and Bhutan. He now lives in SE Asia focusing on translation and writing. TRANSLATOR Shengnan Dong Shengnan Dong is a Ph.D. candidate in the Department of History of Art and Archaeology at SOAS, London. She studies Buddhist art and architecture with a particular focus on depictions of mandalas and monumental multi-chapelled stupas built in central Tibet during the 12-15th centuries. Shengnan is also interested in the constructed sacred spaces at Buddhist sites across Central Asia and Northern China, as well as pictorial representation of landscape, cosmos and heavenly realms in the Buddhist context. Prior to her doctoral studies, she worked professionally as a photographer, illustrator and film editor. Published Translators

A rare guru yoga from Do Khyentse's treasure teachings centered on a historical yoginī, revealing unique insights into female practitioners and tantric transformation in Tibet. Cloudbanks of Blessings: A Guru Yoga ༄༅། ། ཀུན་བཟང་རྒྱལ་བའི་ཡུམ་ལ་ཕྱག་འཚལ་ལོཿ དེ་ཡང་ལྷ་ལྕམ་བློ་གསལ་དབང་མོ་ལཿ བརྟེན་པའི་བླ་མའི་རྣལ་འབྱོར་འདི་ལྟར་བྱཿ Homage to Samantabhadrā, mother of the victorious ones! What follows is the guru yoga that relies upon the divine consort Losal Wangmo. ཨེ་མ་ཧོ༔ རང་སྣང་རྣམ་དག་སྤྱི་བོའི་ནམ་མཁའ་ལཿ དག་པའི་ཞིང་ཁམས་ངོ་མཚར་བཀོད་མཛེས་དབུསཿ emaho rangnang namdak chiwö namkha la: dakpé zhingkham ngomtsar kö dzé ü Emaho! In my pure perception, in the space above my crown, Is a pure realm, marvelous and beautifully arranged. In its center སེང་ཁྲི་པད་མ་ཉི་ཟླ་བརྩེགས་པའི་སྟེང་ཿ བཀའ་དྲིན་གསུམ་ལྡན་བློ་གསལ་དབང་མོ་དང་༔ sengtri pema nyida tsekpe teng: kadrin sumden losal wangmo dang Upon a lion throne, lotus, sun, and moon, Is she who is endowed with the three kindnesses—Losal Wangmo; རྡོ་རྗེ་ཕག་མོ་དབྱེར་མེད་ཞི་འཛུམ་མདངས༔ སྐུ་མདོག་དཀར་དམར་ཞལ་གཅིག་ཕྱག་གཉིས་པཿ dorje pakmo yerme zhi dzum dang: kundok kar mar zhalchik chak nyi pa Indivisible from Vajravārāhī, she smiles, peaceful and radiant. Her form is white, red [tinged], with one face and two arms. མཉམ་བཞག་སྟེང་ན་བདུད་རྩིའི་བྷནྡྷ་བསྣམསཿ དབུ་སྐྲ་ཐོར་[473]ཚུགས་ལྷག་མའི་སྐུ་རྒྱབ་ཁེབས༔ nyamzhak teng na dütsi bhenda nams: utra tortsuk lhakme kugyab kheb These are [in the mudrā of] meditative equipoise and hold a nectar-filled bhāṇḍha. Her hair is tied in a [473] topknot, with the rest flowing down her back. དར་དཔྱངས་སྟོད་གཡོག་སྨད་དཀྲིས་རུས་རྒྱན་གསོལཿ ཡེ་ཤེས་རང་མདངས་ཐུགས་རྗེས་འོད་ཟེར་འཕྲོསཿ dar chang tö yok metri rügyen söl: yeshe rang dang tukje özer trö Her torso is draped in silk, while she wears a lower garment and ornaments of bone. Her natural radiance of primordial wisdom and compassion radiates as light rays. ཞབས་གཉིས་ཐབས་ཤེས་སྐྱིལ་མོ་ཀྲུང་གིས་བཞུགསཿ རྒྱལ་ཀུན་འདུས་པའི་ངོ་བོར་གསལ་བ་ཡིཿ zhabnyi tabshe kyilmo trung gi zhuk: gyal kün düpee ngowor salwa yi She sits with both legs crossed, [symbolizing] method and wisdom. Shining brightly, embodying the very spirit of all united buddhas, སྤྱན་ཟུང་འབྲུ་ཚུགས་བདག་ལ་བརྩེ་བས་གཟིགས༔ སྤྱི་བོར་རིགས་བདག་པདྨ་བཛྲ་དང་ཿ chen zung dru tsuk dak la tsewe zik: chiwor rikdak pema benza dang Her eyes gaze upon me with an intense expression of love. On her crown is the lord of the family, Padmavajra, ཧེ་རུ་ཀ་དཔལ་ཡབ་དང་གཉིས་སུ་མེདཿ འཁོར་དུ་རིག་འཛིན་དཔའ་བོ་མཁའ་འགྲོ་དང་ཿ heruka pal yab dang nyi su me: khor du rigdzin pawo khandro dang Indivisible from the father, glorious Heruka, While the retinue, vidyādharas, heroes, ḍākinīs, ཆོས་སྐྱོང་དམ་ཅན་སྲུང་མ་སྤྲིན་ལྟར་[474]གཏིབསཿ chökyong damchen sungma trin tar tib Dharma protectors, and oath-bound guardians amass [474] like clouds. སྤྱན་འདྲེན་ཅིང་བཞུགས་སུ་གསོལ་བ་ནིཿ Invitation and Request to Remain: རབ་འབྱམས་ཕྱོགས་བཅུའི་ཞིང་ན་བཞུགས་པ་ཡིས༔ རྩ་གསུམ་ཡེ་ཤེས་ལྷ་ཚོགས་གཤེགས་སུ་གསོལཿ rabjam chok chü zhing na zhukpa yi: tsa sum yeshe lhatsok shek su söl Those who dwell in the manifold realms of the ten directions Request the presence of the assemblies of the Three Roots and primordial wisdom deities! བདག་ལ་ཐུགས་རྗེས་བརྩེ་བར་དགོངས་ནས་ཀྱང་ཿ བྱིན་གྱིས་བརླབས་ཤིང་དགྱེས་པར་བཞུགས་སུ་གསོལཿ dak la tukje tsewar gong ne kyang: jin gyi lab shing gyepar zhuk su söl Lovingly think of me with compassion, as well as Grant me your inspiration, and please remain here joyfully! བཛྲ་ས་མ་ཡ་ཛཿ་ཏིཥྛ་ལྷནཿ benza samaya dza tishta lhen VAJRA SAMAYA TIṢṬHA LHEN ཡན་ལག་བདུན་པ་ནིཿ The Seven Branches: བླ་མ་ཡུམ་ཆེན་ལྷ་ལྕམ་སྤྲུལ་པའི་སྐུཿ བདག་ལུས་རྡུལ་སྙེད་གྲངས་ལྡན་གུས་ཕྱག་འཚལཿ lama yumchen lhacham trulpe ku: dak lü dül nye drangden gü chak tsal Lama, Great Mother, spiritual consort and emanation, I respectfully prostrate to you with a multitude of my bodies equal to the number of atoms. ཀུན་བཟང་ཕྱི་ནང་གསང་བའི་མཆོད་པ་འབུལཿ ཚེ་རབས་ལས་ཀྱི་སྡིག་ལྟུང་མཐོལ་ལོ་བཤགསཿ kunzang chi nang sangwe chöpa bül: tserab lekyi diktung töl lo shak [Like] Samantabhadra, I present the outer, inner, and secret offerings. I confess my misdeeds and downfalls of every proceeding existence. བླ་མེད་བྱང་ཆུབ་མཆོག་ཏུ་སེམས་བསྐྱེད་དོཿ བདག་གཞན་དགེ་ལ་རྗེས་སུ་ཡི་རང་ངོ་ཿ lamé changchub chok tu semkye do: dakzhen gela jesu yi rang ngo I generate the mind intent upon supreme, unsurpassable enlightenment. I rejoice in my own and others’ virtue. འགྲོ་བའི་དོན་དུ་ཆོས་འཁོར་བསྐོར་བར་བསྐུལཿ མ་ཁྱོད་མྱ་ངན་མི་འདའ་བཞུགས་གསོལ་འདེབསཿ drowe döndu chökhor korwar kül: ma khyö nya ngen mi da zhuk söl deb I request you to turn the wheel of Dharma for the sake of beings. Mother, please do not pass into nirvāṇa, but remain here. མ་གྱུར་སེམས་ཅན་དོན་དུ་དགེ་བར་བསྔོཿ magyur semchen döndu gewar ngo I dedicate this virtue for the benefit of all sentients, who have been my mothers. དེ་ནས་གསོལ་བ་འདེབས་པ་ནིཿ Supplication: ཀྱེ་མ། བཀའ་དྲིན་འཁོར་མེད་རྗེ་བཙུན་མཿ དང་པོ་འཁོར་བའི་འདམ་ནས་དྲངསཿ kyema kadrin khorme jetsün ma: dangpo khorwe dam ne drang Kyema! Jetsunma, whose kindness is uninterrupted, First, you pull [us] from the mire of saṃsāra. བར་དུ་བསྐྱེད་[475]རྫོགས་ལམ་ལ་བསླབཿ ཐ་མ་སྐྱེ་མེད་ཆོས་སྐུར་སྟོནཿ bardu kye dzok lam la lab: tama kyeme chökur tön Then, you teach the paths of creation [475] and completion. Lastly, you display as the unborn dharmakāya. ཁྱེད་ལས་རེ་ས་གཞན་ན་མེདཿ བཀའ་དྲིན་དྲན་ཞིང་མཆི་མ་འཁྲུགསཿ khye le resa zhen na me: kadrin dren zhing chima truk There is no one else whom we can place our hopes upon! Tears stream as we remember your kindness. སྙིང་ནས་གུས་པས་གསོལ་བ་འདེབསཿ ཐུགས་རྗེས་གཟིགས་ཤིག་རིན་པོ་ཆེཿ nying ne güpe sölwa deb: tukje zik shik rinpo che With sincere devotion, we offer prayers to you! Look upon us compassionately, Precious One! བདག་ཅག་ལས་ངན་མཐུ་བཙན་པསཿ ད་དུང་གཟུང་འཛིན་འཆིང་བས་བཅིང་ཿ dakchak le ngen tu tsen pe: dadung zungdzin chingwe ching The strong force of our negative karma, Keeps us shackled in chains of subject-object fixation. འཁྲི་བ་བཙན་ཐབས་མ་ཆོད་ནཿ བྱིན་རླབས་ཐུགས་ཀྱིས་དྲང་དུ་གསོལཿ triwa tsentab ma chö na: jinlab tuk kyi drang du söl If we cannot assertively break free from these entanglements, Guide us away from them with your compassionate blessings. བདེ་ཆེན་སྐུ་ཡི་དཀྱིལ་འཁོར་གྱིསཿ རྣལ་འབྱོར་ལུས་ལ་བྱིན་གྱིས་རློབསཿ dechen ku yi kyilkhor gyi: naljor lü la jin gyi lob With the maṇḍala of your great blissful body Bestow blessing upon the bodies of yogis. ཚངས་དབྱངས་གསུང་གི་བདེན་ཚིག་མཐུསཿ སྒྲུབ་པོའི་ངག་ [1] ལ་བྱིན་ནུས་སྩོལཿ tsang yang sung gi dentsik tü: drubpö ngak la jin nü tsöl With the powerful truthful words of your Brahma-like voice, Grant potent blessings to practitioners’ voices! རྣམ་དག་ཐུགས་ཀྱི་ཡེ་ཤེས་གདངསཿ བུ་ཡི་ཡིད་ལ་རྟོགས་པ་བསྐྱེདཿ namdak tuk kyi yeshe dang: bu yi yi la tokpa kye With the radiant primordial wisdom of your completely pure mind, Generate realization in the minds of your children! སྒོ་གསུམ་སྨིན་ཅིང་གྲོལ་བ་དང་ཿ ཐུགས་རྒྱུད་དགོངས་པ་འཕོ་བར་ཤོགཿ go sum min ching drölwa dang: tukgyü gongpa powar shok May the three doors be matured and liberated, and May the wisdom-heart-continuum be transferred! ཨོྃ་ཨཱཿགུ་རུ་ཛྙཱ་ན་ཌཱཀྐི་སིདྡྷི་ཧཱུྃ༔ om ah guru jnana daki siddhi hung OṂ AḤ GURU JÑĀNA ḌĀKINĪ SIDDHI HŪṂ གསོལ་འདེབས་བསྙེན་པ་ཆུ་བོའི་རྒྱུན་བཞིན་འབདཿ མོས་གུས་ལྡན་ལ་བྱིན་རླབས་གློག་ལྟར་མྱུརཿ ཆོས་ཉིད་རང་ཞལ་མཇལ་བར་ཐེ་ཚོམ་མེདཿ ཐུན་མཐར་དབང་བཞི་ལེན་པ་འདི་ལྟར་བྱཿ Exert yourself in the recitations of this supplication like a flowing river. For the devoted, blessings are swift as lightning; there is no doubt that the actual face of dharmatā will be seen. At the end of the session, receive the four empowerments in the following manner. བླ་མའི་སྐུ་[476]ལས་ལྔ་ལྡན་འོད་ཟེར་འཕྲོཿ རང་གི་གནས་ལྔར་ཐིམ་པས་སྒྲིབ་བཞི་དགཿ lamé ku le ngaden özer tro: rang gi ne ngar timpe drib zhi dak Light rays of the five colors radiate from [476] the body of the lama. By dissolving into my five places, the four obscurations are purified— དབང་བཞི་རྫོགས་ཤིང་རྡོ་རྗེ་བཞི་རུ་སྨིནཿ སྐུ་ལྔ་ལྷུན་གྲུབ་འབྲས་བཟང་མངོན་གྱུར་ཞིང་ཿ wang zhi dzok shing dorje zhi ru min: ku nga lhündrub dre zang ngöngyur zhing The four empowerments are complete, and the four vajras are matured. The five kāyas are spontaneously accomplished, and the excellent fruition is actualized. རང་ཉིད་འོད་དམར་ཐིག་ལེ་བྱ་སྒོང་ཙམཿ སྐར་མདའ་ཆད་བཞིན་བླ་མའི་ཐུགས་ཀར་འཕོསཿ rangnyi ö mar tikle ja gong tsam: karda che zhin lamé tukkar pö As red bindu about the size of an egg, I am Ejected, like a shooting star, into the heart of the lama. མོས་གུས་སྟོབས་ཀྱིས་ཐུགས་ཡིད་གཅིག་ཏུ་འདྲེསཿ ཀ་དག་རིག་པ་བླ་མའི་ཞལ་མཐོང་ཤོགཿ mögü tob kyi tuk yi chik tu dre: kadak rigpa lamé zhal tong shok Through the power of devotion, my mind and her wisdom mix as one. May I see the face of the lama, primordially pure awareness! ཐུགས་ཡིད་བསྲེས་མཐར་ལྟ་བའི་ངང་གདངས་སྐྱོང་ལ་བསྔོ་སྨོན་བྱ་བ་ནིཿ After the mixing of minds, while in the radiance of the view, dedicate and make aspirations. དགེ་འདིས་ཕ་མར་གྱུར་པའི་མཁའ་མཉམ་འགྲོཿ འཁོར་བ་མཐའ་མེད་མདག་མེའི་འོབ་ལས་ཐརཿ gé di pamar gyurpe khanyam dro: khorwa tamé dakme ob le tar Through the dedication of this virtue, may beings, equal to space, who have been my parents, Be freed from the fiery pits of endless saṃsāra! སྟོང་ཉིད་བྱང་ཆུབ་སེམས་ཀྱི་རྒྱུད་བརླན་ནསཿ བླ་མ་མཁའ་འགྲོའི་གོ་འཕང་ཐོབ་ཕྱིར་བསྔོཿ tongnyi changchub sem kyi gyü len ne: lama khandrö gopang tob chir ngo May their mental continua be saturated with emptiness and bodhicitta, And may they obtain the level of lamas and ḍākinīs. བདག་སོགས་འདིར་བཟུང་བྱང་ཆུབ་མ་ཐོབ་པརཿ མོས་གུས་འགྱུར་མེད་རྡོ་རྗེའི་གོ་བགོས་ནསཿ dak sok dir zung changchub ma tob par: mögü gyurme dorje go gö ne From now on, until I and others attain enlightenment, May we don the unchanging vajra armor of devotion མཉེས་པ་གསུམ་གྱིས་ཞབས་ཏོག་མཐའ་རུ་ཕྱིནཿ སེམས་ཅན་ཁམས་ཀྱི་འགྲོ་དོན་མ་རྫོགས་པརཿ nyepa sum gyi zhabtok ta ru chin: semchen kham kyi dro dön ma dzok par And perfectly serve [the lama] in the three pleasing ways. Until the benefit of those in the realms of sentient beings is completed, བླ་མའི་ཞབས་ཏོག་ཕྲིན་ལས་ཕོ་ཉ་བཿ བྱང་ཆུབ་སེམས་[477]ལྡན་བརྩོན་འགྲུས་དཔལ་གྱིས་ཕྱུགཿ lamé zhabtok trinle ponya wa: changchub semden tsöndrü pal gyi chak May we who serve the lama as messengers of enlightened activity, We who have bodhicitta, [477] be enriched by the glory of our diligence ངལ་བ་ཁྱད་བསད་ལུས་སྲོག་འབེན་བཙུགས་ཏེཿ ཡུམ་ཆེན་ཐུགས་དགོངས་ཡོངས་སུ་རྫོགས་པར་ཤོགཿ ngalwa khye se lü sok ben tsuk te: yumchen tukgong yongsu dzokpar shok And, regardless of the hardships, sacrifice both body and life for The intentions of the Great Mother to be completely fulfilled! མ་དག་གཟུང་དང་འཛིན་པའི་སྒྲོགས་གྲོལ་ཅིང་ཿ འཁྲུལ་བ་རང་ཞིག་བག་ཆགས་ཟག་པ་ཟདཿ ma dak zung dang dzinpe drok dröl ching: trülwa rang zhik bakchak zakpa ze May the chains of impure subject-object fixation be undone! May delusion be destroyed, and habitual patterns and defilements be exhausted! ཟག་བཅས་ཕུང་པོ་འོད་སྐུར་དེངས་ནས་ཀྱང་ཿ བླ་མ་ཡུམ་ཆེན་ཐུགས་དང་དབྱེར་མེད་ཤོགཿ zakche pungpo ökur deng ne kyang: lama yumchen tuk dang yerme shok May the defiled aggregates dissipate into a body of light, and also, May there be no separation with the mind of the lama, the Great Mother! COLOPHON གུ་རུའི་གཟུངས་མ་ལྷ་ལྕམ་མནྡ་རཿ སྤྲུལ་བསྒྱུར་འཁྲུལ་མེད་ཡེ་ཤེས་ཌཀྐཱི་མཿ བསྐྱེད་རྫོགས་མཐར་ཕྱིན་ཆོས་ཀྱི་གསང་མཛོད་ལཿ དབང་བསྒྱུར་ཡོ་གའི་བློ་གསལ་སྒྲོལ་མ་ལཿ བརྟེན་པའི་བླ་མའི་རྣལ་འབྱོར་བྱིན་རླབ་སྤྲིན། ཟོ་དོར་བཞག་བྲིའི་སྲས་མོ་འོད་མཛེས་མསཿ ནན་གྱིས་བསྐུལ་དང་ཉེ་གནས་དད་དམ་ལྡནཿ འོད་གསལ་སྙིང་པོའི་གསོལ་བ་བཏབ་པའི་ངོརཿ གནས་ཆེན་རྒྱ་ [2] མོ་དམུ་རྡོའི་ལྟེ་བ་རུཿ ཁྲག་འཐུང་ལས་ཀྱི་རྡོ་རྗེས་སྤེལ་བའོ། ། དགེའོ། ། At the insistent behest of Özema, daughter of the chief local god of Zhagdra, And the supplication of the faithful attendant Ösal Nyingpo, At the center of the great sacred place of Gyalmo Mudo, Tragtung Lekyi Dorje composed “Cloudbanks of Blessings: A Guru Yoga that Relies Upon Losal Drölma,” master Of the secret treasury of the Dharma and perfector of creation and completion, An undeluded primordial wisdom ḍākinī who is the emanation of The Guru’s divine consort, Mandara. Virtue! མཉམ་བཞག་ཏུ་ཆོས་ཐམས་ཅད་བདེན་པ་ནམ་ཡང་མེད། སྣང་བ་ཙམ་ཡང་མེད་པ་ནམ་མཁའི་དཀྱིལ་ལྟ་བུ། རྗེས་ཐོབ་ཏུ་སྣང་ཙམ་དུ་ཡོད་ཀྱང་མི་བདེན་པ་རྨི་ལམ་ལྟ་བུ་སྒྱུར་མ་ལྟ་བུར་རྟོགས་པར་བྱའོ།། །། During meditative equipoise, all phenomena do not truly exist whatsoever, not even a mere appearance—it is like the center of space. During post-meditation, even though there are mere appearances, one should realize that, like a dream and like an illusion, they do not truly exist. NOTES [1] Recte : ngag ; 2009, 475.3: ngang ; 2015, 244.13: ngag . [2] Recte : rgyal ; 2009, 477.4: rgya ; 2015, 245.17: rgyal . Published: February 2024 NOTES BIBLIOGRAPHY Do Khyentse Yeshe Dorje. 2009. bla maʼi rnal ʼbyor gyi byin rlabs sprin phung . In gter chos mdo mkhyen brtse ye shes rdo rje , vol. 5, 471–77. Chengdu: Dzogchen Pönlop Rinpoche. BDRC MW1PD89990_670726 . Do Khyentse Yeshe Dorje. 2015. mdo mkhyen brtse ye shes rdo rjeʼi gsung ʼbum , vol. 5, 243–246. Chengdu: si khron dus deb tshogs pa si khron mi rigs dpe skrun khang . BDRC MW3CN7920 . Abstract Rare indeed it is to discover a guru yoga that relies upon a historical woman. But our research has unveiled a rare gem hidden in Do Khyentse Yeshe Dorje’s treasure collection ( gter chos ) — a guru yoga that transcends conventional narratives, anchored in the reverence of a historical yoginī. Join us in unraveling the secrets of female practitioners in the Tibetan world, where feminine power becomes a gateway to tantric transformation. BDRC LINK MW1PD89990 _670726 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 00:27 TRADITION Nyingma INCARNATION LINE Jigme Lingpa HISTORICAL PERIOD 19th Century TEACHERS The Fourth Dzogchen Drubwang, Mingyur Namkhe Dorje The First Dodrubchen, Jigme Trinle Özer Gyurme Tsewang Chokdrub Dola Jigme Kalzang Jigme Gyalwe Nyugu TRANSLATOR Tib Shelf INSTITUTIONS Mahā Kyilung Monastery Katok Monastery Dzogchen Monastery Tseringjong STUDENTS Losal Drölma Tsewang Rabten Nyala Pema Dudul The Second Dodrubchen, Jigme Puntsok Jungne Patrul Orgyen Jigme Chökyi Wangpo The First Dodrubchen, Jigme Trinle Özer Ranyak Gyalse Nyoshul Luntok Tenpe Gyaltsen Özer Taye Kalzang Döndrub Pema Sheja Drime Drakpa Kunzang Tobden Wangpo Gyalse Zhenpen Taye Özer Chöying Tobden Dorje Rigpe Raltri AUTHOR Do Khyentse Yeshe Dorje Cloudbanks of Blessings: A Guru Yoga VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! 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 rare collection of letters by the Thirteenth Dalai Lama, Tubten Gyatso, from the Water Pig year - now preserved in France, their recipients and original acquisition remain a mystery. Eleventh Day, Ninth Month, Water Pig Year LETTER ONE: These days, [I hope] your Mount Meru like body, which is produced as a result of the glorious and outstanding training of the past, is well and that the series of great benevolent waves of your four virtuous actions are continuously beautiful. Note that from Chabtru Khenpo, [ 1 ] who recently arrived in Lhasa on the 21st day of the 11th Tibetan lunar month of the Water Dog Year (1922), I have received, as offerings for advice, good khataks (offering scarfs) made of Mongolian silk, five zho of rin and tur , [ 2 ] one handkerchief [made of] a type of fine cloth, and a manaho snuff box with a lid and case. [ 3 ] On my side, my conditioned body is not tainted by any harm and is in a state of temporary comfort. I am continuously and happily, with the highest intentions, conducting religious and temporal matters for the benefit of beings and the doctrine, like that of the supreme one’s [ 4 ] life. In the future, too, please be sure to take good care of your health, which is the source of all the auspicious goodness and prosperity, and run [the country] as before to generate waves of benefit for the doctrine and all beings. Moreover, [please] continue to accumulate auspicious merit. Together with this letter, I enclose a blessed protective object, [ 5 ] a sealed pair of handprints, and three handmade, blessed circles of earth. [ 6 ] Sent on the auspicious 11th day of the 9th month of the Water Pig Year (1923). LETTER TWO: These days, [I hope] your body is as stable as conch, which comes from the glorious ocean of virtuous actions, and that you are enjoying the wealth, which competes with the gardens of heavenly paradise. Note that from Chabtru Khenpo, [ 7 ] who recently arrived in Lhasa on the 21st day of the 11th Tibetan lunar month of the Water Dog Year (1922), I have received, as offerings for advice, good khataks (offering scarfs) made of Mongolian silk, and five zho of rin and tur , one handkerchief [made of] a type of fine cloth, and a manaho snuff box with a lid and case. On my side, the conditioned constitution [of my body] is steady, and I endeavour to carry out virtuous actions to spread religious and temporal matters. In the future too, please spread happiness in accordance with local conditions. Moreover, like the good actions of the past, [please] continue to accumulate auspicious merit. Together with this letter, I enclose a blessed protective object, a sealed pair of handprints, and three handmade, blessed circles of earth. Sent on the auspicious 11th day of the 9th month of the Water Pig Year (1923). COLOPHON None NOTES [1] byab[s] khrus mkhan po [2] Zho is a measurement of currency. rin and mthur [3] Ma na ho is a type of precious stone. [4] Supreme one could be one of three things: the Manchu emperor, Russian royalty, or previous incarnations of the Dalai Lama. Given that the first two no longer existed in 1922, it is most likely that he was referring to his previous incarnations [5] For example, an amulet or protective thread [6] Dried soil. It is blessed with mantras and considered auspicious (many ingest it). [7] byabs khrus mkhan po BIBLIOGRAPHY Ta la'i bla ma 13 thub bstan rgya mtsho. 1923. Private Collection. London: Tib Shelf W002 Published: May 2021 Abstract These letters were purchased and are now conserved in a private collection in France. The means of the initial acquisition is unknown. The recipient(s) of the letters are currently unidentified, and their connection with the Thirteenth Dalai Lama is undetermined. We are happy to receive any information concerning these letters. TIB SHELF W002 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 00:27 TRADITION Geluk INCARNATION LINE Dalai Lama HISTORICAL PERIOD 19th Century 20th Century TEACHERS The Third Purchok, Jampa Gyatso The Fourth Amdo Zhamar, Gendun Tendzin Gyatso The Fifth Ling Rinpoche, Lobzang Lungtok Tenzin Trinle The Tenth Tatsak Jedrung, Ngawang Pelden Chokyi Gyeltsen Lobzang Rabsel The Eighty-Second Ganden Tripa, Yeshe Chopel Lerab Lingpa Agvan Dorjiev TRANSLATORS Rachael Griffiths Tib Shelf INSTITUTIONS Ganden Sera Monastery Drepung Monastery Tashilhunpo Kumbum Jampa Ling Tsel Gungtang Ralung Monastery Gyuto Dratsang Reting Monastery Drepung Gomang Dratsang Langdun Manor House Lhasa Tsuklakhang Shol Printery Namgyel Potala Norbulingkha Mentsikhang Ikh Khuree Tsari Bhutan House Wutai Shan Bodhgaya Lhamo Latso STUDENTS Tubten Namdrol The Fifth Reting Rinpoche, Tubten Jampel Yeshe Tenpai Gyeltsen The Ninth Panchen Lama, Tubten Chokyi Nyima Gedun Lungtok Rabgye The Ninth Dorje Drak Rigdzin, Tubten Chowang Nyamnyi Dorje The Sixteenth Karmapa, Rangjung Rigpai Dorje The Second Jamgon Kongtrul, Khyentse Ozer The Eleventh Tongkhor, Lobzang Jigme Tsultrim Gyatso The Fifth Kondor Tulku, Lobzang Namgyel Tendzin Lhundrub Jampa Taye The Sixth Ling Rinpoche, Thupten Lungtok Namgyal Trinle AUTHOR The Thirteenth Dalai Lama, Tubten Gyatso Eleventh Day, Ninth Month, Water Pig Year VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! Name * Email* Submit Tib Shelf is a not-for-profit organisation dedicated to translating, presenting and preserving primary source Tibetan texts across a vast array of genres and time periods. We make these literary treasures accessible to readers worldwide, offering a unique window into Tibet's rich history, culture and traditions. Tib Shelf has been accredited by the British Library with the International Standard Serial Number (ISSN): 2754–1495 CONTACT US | SHELVES@TIBSHELF.ORG © 2024 Tib Shelf. All rights reserved.