Khenpo Ngawang Palzang's devotional prayer to Jowo Je Atiśa and his successors captures the essence of spiritual lineage while embodying profound Buddhist devotion. A Prayer to Lord Atiśa and His Spiritual Sons ན་མོ་རཏྣ་ཏྲ་ཡ་ཡ། Namo ratnatrayaya! རྒྱལ་སྲིད་སྤངས་ནས་དཀའ་བ་བརྒྱ་ཕྲག་གིས། ། བླ་མ་བརྒྱ་དང་ལྔ་བཅུ་རྩ་བདུན་བརྟེན། ། ཤེས་བྱ་ཐམས་ཅད་ཡང་དག་ཐུགས་སུ་ཆུད། ། རྒྱལ་བ་གཉིས་པར་གྱུར་ལ་གསོལ་བ་འདེབས། ། Having abandoned your kingdom ,[ 1 ] taking on hundreds of hardships, You took the support of 157 gurus. [ 2 ] Everything there is to know, you perfectly mastered. Second Buddha, [ 3 ] to you I pray! རྒྱལ་བའི་མདུན་ན་རྒྱལ་སྲས་བཟང་པོ་སྐྱོང། ། ཁ་བ་ཅན་དུ་དཔལ་ལྡན་མར་མེ་མཛད། ། དགའ་ལྡན་གནས་སུ་ནམ་མཁའ་དྲི་མ་མེད། ། ཡིད་བཞིན་ནོར་བུ་ཁྱེད་ལ་གསོལ་བ་འདེབས། ། In the Victor’s presence, you nurture [ 4 ] your noble spiritual sons. [ 5 ] Glorious Illuminator [ 6 ] of the Land of Snows, Stainless Sky in Tuṣita, [ 7 ] Wish-fulfilling jewel, to you I pray! སྒྲོལ་མས་ལུང་བསྟན་རྒྱལ་བུ་དཀོན་མཆོག་འབངས། །ཐུབ་བསྟན་ཡོངས་སུ་རྫོགས་པའི་མངའ་བདག་མཆོག། ། ལྷ་ཆོས་བདུན་ལྡན་ཇོ་བོ་བཀའ་གདམས་པའི། ། རྒྱལ་བའི་འབྱུང་གནས་ཁྱེད་ལ་གསོལ་བ་འདེབས། ། རྒྱལ་ཚབ་དབང་བསྐུར་ར་སྦྲེང་དཔལ་གྱི་གནས། ། རྒྱུད་པ་བདུན་ལྡན་ཇོ་བོའི་མན་ངག་གིས། ། ཞིང་འདིར་ངུར་སྨིག་འཛིན་པས་མཛེས་པར་བྱས། ། གངས་ཅན་མགོན་པོ་ཁྱེད་ལ་གསོལ་བ་འདེབས། ། [Dromtönpa [ 8 ]] Prince Könchok Bang, [ 9 ] prophesied by Tārā, Sublime master of all the Sages’s teachings,Gyalwe Jungne ,[ 10 ] victorious source of the Jowo Kadampa teachings [ 11 ] Brimming with the sevenfold divinity and doctrine, [ 12 ] to you I pray! Invested as the regent of the glorious site of Reting, You beautified it with the pith instructions of the Jowo steeped in the seven lineages ,[ 13 ] And by dressing this realm in saffron robes. [ 14 ] Protector of the Land of Snows, to you I pray! དད་གུས་ཏིང་འཛིན་སྤྱོད་པའི་གཞུང་དྲུག་ལ། ། ཐོས་བསམ་སྤྱོད་པས་བཤད་སྒྲུབ་ཟུང་དུ་འབྲེལ། ། བཀའ་གདམས་གཞུང་པ་ཞེས་གྲགས་པུ་ཏོ་བ། ། འཇམ་དཔལ་གཞོན་ནུ་ཁྱེད་ལ་གསོལ་བ་འདེབས། ། [Putowa] You united theory and practice by studying, contemplating, and practicing The six books associated with faith, respect, meditation, and conduct. [ 15 ] Renowned as the encyclopedia of Kadam—Putowa, Youthful Mañjuśrī, to you I pray! [148] ཤེས་རབ་ཕ་རོལ་ཕྱིན་པའི་མངོན་རྟོགས་ཀུན། ། བདེན་པ་བཞིའི་ལམ་གྱི་རིམ་པ་ཡི། ། གདམས་པའི་ཉམས་མྱོང་བརྒྱུད་འཛིན་སྤྱན་ལྔ་བ། ། ཐུགས་རྗེ་ཆེན་པོ་ཁྱོད་ལ་གསོལ་བ་འདེབས། ། [Chen-ngawa] Holder of the experience lineage in the instructions [ 16 ] For all the manifest realizations of the perfection of wisdom[ 17 ] And the graduated path of the four truths—Chen-ngawa, Great Compassionate One,[ 18 ] to you I pray! མན་ངག་གསང་བ་ཐིག་ལེ་བཅུ་དྲུག་གིས། ། ངོ་མཚར་བརྒྱུད་པ་བདུན་ལྡན་སྲོལ་མཛད་པ། ། རྟེན་འབྲེལ་དབང་འབྱོར་དགེ་བཤེས་ཕུ་ཆུང་བ། ། གསང་བའི་བདག་པོ་ཁྱེད་ལ་གསོལ་བ་འདེབས། ། [Puchungwa [ 19 ]] With the secret oral instruction of the sixteen drops [ 20 ] You blazed a trail [ 21 ] for the wondrous sevenfold lineage. [ 22 ] Master of interdependence, [ 23 ] spiritual friend Puchungwa, Lord of Secrets, [ 24 ] to you I pray! སྐུ་མཆེད་གསུམ་ལས་རིམ་པར་འཕེལ་བ་ཡི། ། གཞུང་གདམས་མན་ངག་བསྟན་པ་གྲུ་བཞི་ཏུ། ། འགལ་མེད་སྐྱེས་བུ་གསུམ་གྱི་ཉམས་ལེན་གྱི། ། བཀའ་གདམས་བརྒྱུད་པའི་བཤེས་གཉེན་དམ་པ་རྣམས། ། གསོལ་བ་འདེབས་སོ་ཐུགས་རྗེས་བྱིན་གྱིས་རློབས། ། From the Three Brothers ,[ 25 ] the Kadam lineage Of the three scopes, [ 26 ] harmonious practices, Gradually spread on the four bases of treatise, instruction, pith instruction, and exegesis. [ 27 ] Holy spiritual friends of this lineage— I pray to you! Please grace me with your compassion! མི་ཚེ་ལོས་འཛད་ལོ་ཟླ་ཞག་གིས་འཛད། ། སྐད་ཅིག་མི་སྡོད་འཆི་བའི་ཆོས་ཉིད་ལ། ། རྟག་འཛིན་ཚེ་འདིའི་འཁྲི་བ་སྐྱེ་བའི་ཚེ། ། གསོལ་བ་འདེབས་སོ་རྒྱལ་བ་ཡབ་སྲས་གཉིས། ། བྱིན་གྱིས་རློབས་ཤིག་དགེ་བཤེས་སྐུ་མཆེད་གསུམ། ། བཀའ་གདམས་བརྒྱུད་པ་རྣམས་ཀྱི་ཐུགས་རྗེས་ཟུངས། ། Life runs out year by year. Years and months slip away day by day. Not a moment lasts. It is the nature of things to die. When I want things to last forever, when I’m tangled in this life, I pray to you, victorious father and son! [ 28 ] Please bless me, Three Brothers, my spiritual friends! [ 29 ] Masters of the Kadam lineage, please hold me in your compassion! གར་འཆི་ངེས་མེད་གར་འཆིའི་རྐྱེན་མ་ངེས། ། སུ་དང་འགྲོགས་ཀྱང་འཆི་བའི་ངང་ཚུལ་ཅན། ། འབྱོར་རྒུད་མཐོ་མན་འཆི་ལས་མ་འདས་ཀྱང། ། འཆི་མེད་ལྷ་བཞིན་གཡེངས་བས་འཁྲུལ་བའི་ཚེ། ། གསོལ་བ་འདེབས་སོ་རྒྱལ་བ་ཡབ་སྲས་གཉིས། ། བྱིན་གྱིས་རློབས་ཤིག་དགེ་བཤེས་སྐུ་མཆེད་གསུམ། ། བཀའ་གདམས་བརྒྱུད་པ་རྣམས་ཀྱི་ཐུགས་རྗེས་ཟུངས། ། No one knows where they will die, and how ones dies is not set in stone. No matter who keeps me company, I am marked for death. [ 30 ] [149] Rich or poor, high or low, no one escapes their demise. When I am confused from letting my mind wander like an immortal god, I pray to you, victorious father and son!Please bless me, Three Brothers, my spiritual friends! Masters of the Kadam lineage, please hold me in your compassion! འཆི་བའི་དུས་ན་ཕ་མ་ཕུ་ནུ་དང་། ། གྲོགས་དང་ལོངས་སྤྱོད་དགྲ་གཉེན་རྗེས་མི་འབྲང་། ། ངེས་པར་ཕན་གནོད་དགེ་སྡིག་གཉིས་ལས་མེད། ། དོན་མེད་ཆོས་མིན་བྱ་བའི་བྲེལ་བའི་ཚེ། ། གསོལ་བ་འདེབས་སོ་རྒྱལ་བ་ཡབ་སྲས་གཉིས། ། བྱིན་གྱིས་རློབས་ཤིག་དགེ་བཤེས་སྐུ་མཆེད་གསུམ། ། བཀའ་གདམས་བརྒྱུད་པ་རྣམས་ཀྱི་ཐུགས་རྗེས་ཟུངས། ། When death calls, my father, mother, siblings, companions, Enjoyments, enemies, and friends will not come with me. I know that help and harm only stem from my positive and negative actions; So when I am caught up in pointless activities that take me away from Dharma, I pray to you, victorious father and son!Please bless me, Three Brothers, my spiritual friends! Masters of the Kadam lineage, please hold me in your compassion! སྐྱབས་ཀྱི་མཐར་ཐུག་བསླུ་མེད་དཀོན་མཆོག་གསུམ། ། ཡིད་ཆེས་དད་པས་སྐྱབས་སུ་ལེགས་བརྟེན་ནས། ། རྒྱུ་འབྲས་ཕྲ་མོའི་སྤང་བླང་མ་ནོར་བ། ། སྐྱེས་བུ་གསུམ་གྱི་ལམ་གྱི་རིམ་པ་བདུན། ། རྟོགས་ནས་ཚུལ་བཞིན་འཇུག་པར་བྱིན་གྱིས་རློབས། ། Undeceiving Three Jewels—my ultimate sources of refuge— I take shelter wholeheartedly in their protection, And I do not err in the subtleties of what to do and not do in light of cause and effect. Once I have understood the seven stages of the three scopes’ paths, [ 31 ] Please bless me to apply them in the right way! མང་དུ་ཐོས་པས་ལོག་པའི་དྲི་མ་སེལ། ། རྣམ་དག་ཚུལ་ཁྲིམས་གཙང་མས་གཞི་བཟུང་ཞིང་། ། བྱམས་དང་སྙིང་རྗེས་བྱང་ཆུབ་སེམས་འབྱོང་ནས། ། ལྟ་སྤྱོད་རྣམ་པར་དག་པར་བྱིན་གྱིས་རློབས། ། Studying widely, I clear away misguided distortions. With pure moral discipline, I have set my foundation And, with love and compassion, I train in bodhicitta. [150] Now, please, bless my view and conduct to be utterly pure! གཉེན་གྲོགས་ལོངས་སྤྱོད་ལའང་ལྟོས་མེད་པར། ། ཕྱི་ཚེས་གྲབས་ཤོམས་བློ་སྣ་ལིང་གིས་བསྐྱུར། ། [32] ཉམས་ལེན་ཟབ་མོའི་དོན་དང་མི་འབྲལ་བར། ། རྡོ་རྗེ་གསུམ་པོ་མངོན་དུ་འགྱུར་བར་ཤོག། ། Unconcerned with friends and felicities, I have completely given up on future plans. Never parting from the profound meaning of practice, May the three vajra convictions unfold in me![ 33 ] དམ་ཆོས་སྒྲུབ་ལ་འདུན་པ་གཅིག་ཏུ་དྲིལ། ། གྲོགས་དང་ཕུགས་སྟོང་མཐའ་གཉིས་མི་ལྟུང་པར། ། བྱང་ཆུབ་སྒྲུབ་ལ་ཚེ་མཐར་ཕྱིན་པ་ཡི། ། གཏད་པ་བཞི་པོ་མཐའ་རུ་འཁྱོར་བར་ཤོག། ། [34] Fused with the will to practice holy Dharma, With no friends or goals, keeping out of the two extremes, [ 35 ] My whole life spent accomplishing enlightenment— May I arrive at the end of the four ambitions! [ 36 ] མི་ཆོས་སྒྲུབ་པའི་ཁྱུ་ནས་ལིང་གིས་བུད། ། ཆོས་བརྒྱད་བྲལ་བའི་སྤྲང་པོའི་ངང་ཚུལ་གྱིས། ། བཀའ་གདམས་གོང་མའི་རྗེས་སུ་སྙོགས་པ་ཡི། ། བུད་སྙོགས་ཐོབ་པ་གསུམ་ལ་དབང་འབྱོར་ཤོག། ། Having banished myself from ordinary pursuits, As a derelict divorced from the eight worldly concerns, Joining up with the Kadam forebears, May I master banishment, joining, and achievement! [ 37 ] མདོར་ན་གེགས་ཀྱིས་ལང་བས་ཆུས་རྫོགས་ཞིང། ། [ 38 ] ལྷམ་སྣ་བསྒྱུར་བས་བན་གཞིས་རྫོགས་པ་ཡི། ། བྱ་བྲལ་རྒྱལ་པོ་ཚེ་འདི་བློས་ཐོང་བའི། །དབེན་པའི་གནས་སུ་སྒྲུབ་པ་མཐར་ཕྱིན་ཤོག། ། In short, motivated by hindrances, I am done with plans. Hitting the road, I am done with monks and townspeople. As a king of nothing to be done, letting go of this life, In solitude, may I reach the end of accomplishment! བདག་ཀྱང་འདི་ནས་ཚེ་འཕོས་གྱུར་མ་ཐག། ། དགའ་ལྡན་ཡིད་དགའ་ཆོས་འཛིན་གྲོང་ཁྱེར་དུ། ། རྒྱལ་བ་ཡབ་སྲས་རྣམས་ཀྱི་རྗེས་བཟུང་ཞིང། ། རྫོགས་སྨིན་སྦྱང་བ་རྒྱ་མཚོ་མཐར་ཕྱིན་ནས། ། བསྟན་པའི་བདག་པོ་ཁྱེད་བཞིན་འགྱུར་བར་ཤོག། ། As soon as I, like everyone, pass from this life, In the city of the Delightful Dharma-Den Wonderland, [ 39 ] Under the care the Victorious One and his spiritual sons, Having reached the end of the ocean of completion, [151] maturation, and training, [ 40 ] May I become like you, a master of the teachings! COLOPHON དེ་ལྟར་ཇོ་བོ་ཡབ་སྲས་ཀྱི་གསུང་གླེགས་བམ་རིན་པོ་ཆེ་ལས་གསུང་བ་བཞིན་བཀོད་པའི་དགེ་བས་བླ་མ་རིན་ཆེན་འདིས་ཚེ་འདི་བློས་ཐོང་ཆགས་ཆེན་འཁྲི་བ་ཆོད་རི་དྭགས་རྨས་མ་རྒྱ་ལས་གྲོལ་བ་བཞིན་མི་མེད་དབེན་པའི་གནས་སུ་རང་གཞན་གྱི་དོན་གཉིས་འགྲུབ་པ་བྱང་ཆུབ་ཀྱི་སེམས་རིན་པོ་ཆེས་རླན་གྱིས་ཞེ་སྡང་གི་མེ་གསོད་པའི་མཐུན་རྐྱེན་དུ་ཇོ་བོ་ཡབ་སྲས་ཀྱི་རྣམ་ཐར་ལ་མོས་པ་ཆོས་སྨྲ་བའི་བཙན་པ་ཚུལ་ཁྲིམས་རྒྱ་མཚོས་བྲིས་པ་དགེའོ། ། Through the virtue of this arrangement that reflects the words in the precious volumes of the teachings of the Lord and sons, considering the spiritually nourishing conditions of this precious guru who gave up on this life, cut the fetters of attachment, and who, like a wounded deer escaping from a trap, in a remote place with no people, accomplished his own and others’ benefit and extinguished the fire of hostility with the moisture of precious bodhicitta, this was written by the monastic Dharma teacher, Tsultrim Gyatso, in devoted admiration of the stories of the enlightened lives of the Lord and his sons. NOTES [1] Like Buddha Śākyamuni, Atiśa Dīpaṃkara was born into royalty in Bengal, but he renounced his birthright to pursue spiritual practice. For his biography, see Apple, Atiśa Dīpaṃkara , 2019. [2] According to James B. Apple, “Traditional accounts mention that he had twelve root gurus” (Apple Atiśa Dīpaṃkara , chap.1). The five main gurus from Atiśa’s early life are “the brahmin Jitāri, the scholar-monk Bodhibhadra, the contemplative-monk Vidyākokila, and the tantric yogis Avadhūtipa and Rāhulaguptavajra” (Apple Atiśa Dīpamkara , chap.1). His most important teacher was Serlingpa (a.k.a., Dharmakīrtiśrī) who he met on his travels to Sumatra. Upon his return to India, he studied with Ratnākaraśanti and Kamalarakṣita. In addition to those teachers, biographies say that “the great adept Nāropa instructed him in the vision of emptiness, Doṃbipa in yogic discipline, Balinācārya in tantric ritual, Mahājana in miraculous abilities, Bhutakoṭi in the worship of Vajravārāhī, Paramaśva in the special instructions of Nāgārjuna, Prajñābhadra in the awakening mind, [and] Ratnākaraśānti in the meaning of the commentaries” (Apple Atiśa Dīpaṃkara , chap.1). In Apple’s summary of Atiśa’s traditional biographies, it is said that he “studied the extent of the Buddhist knowledge with one hundred fifty-seven spiritual teachers” during a period of intensive training after he took ordination in the Mahāsāṃghika order at the age of twenty-nine in Bodhgayā. [3] Or, “second victorious one [of our age]” ( rgyal ba gnyis pa ). This epithet is also commonly applied to Nāgārjuna, Guru Rinpoche, and Tsongkhapa. [4] “Nurture” ( skyong / skyong ba , pala ). This is possibly a play on the Sanskrit word pala since Atiśa came from a royal lineage in the Pala Empire, whose leaders took the name. [5] In this line, there is a play on the terms rgyal ba ( jina , “victorious one/conqueror”) and rgyal sras ( jinaputra , “son or daughter of the victorious ones”). In Buddhist contexts, these terms usually refer to buddhas and bodhisattvas. Just above, Atiśa was referred to as the “Second Buddha,” and his sons are his main students who are evoked in the verses that follow. Rather than dwell on the “victor” root of each term here, we translated them more loosely for the sake of elegance and syllabic economy. [6] “Illuminator” ( mar me mdzad , dīpaṃkara ) the second part of Atiśa’s name. [7] When Atiśa passed away, he informed his students that he would next take birth as a son of a god in Tuṣita Heaven named Stainless Sky [ dri med nam mhka’ ] (Apple Atiśa Dīpaṃkara , chap. 2). [8] For Dromtönpa’s biography, see Gardner, “Dromton Gyelwa Junge,” 2010. [9] Prince Könchok Bang. One of Dromtönpa’s twenty-two prior birth stories recorded in the Book of Kadam (Jinpa 2013, 655, n. 484). For a brief summary of this story, see Roesler A Palace for Those Who Have Eyes to See , 134). [10] “Victory’s Source” or “victorious source” ( rgyal ba’i ’byung gnas ), an epithet for Dromtönpa. For Dromtönpa’s biography, see Gardner, “Dromton Gyelwa Junge,” 2010. [11] Jowo ( jo bo ) is an honorific title akin to “lord” or “venerable.” It is particularly applied to Atiśa, who is often referred to as Jowo Je (“venerable lord”). Kadampa refers to a member of the Kadam lineage founded by Atiśa. [12] “Sevenfold divinity and doctrine” is a term for the core teachings of the Kadam tradition. These include teachings related to four main divine figures (Tārā, Avalokiteśvara, Buddha Śākyamuni, and the protector Acala) and the three sections or piṭakas of the Buddhist canon (Vinaya, Sūtra, Abhidharma). According to Thupten Jinpa, “A fifteenth-century history of the Kadam order offers four different explanations of the name. First, Kadam may be defined as ‘those for whom the essence of the entire Buddhist scripture is integrated within the path of the three scopes—the spiritual aspirations of initial, intermediate, and advance capacities—and for whom all the scriptures of the Buddha appear as personal instructions.’ A second interpretation of the meaning of Kadam suggests that the tradition is so called ‘because the Kadam founding father, Dromtönpa, chose, in accordance with the sacred instruction of Master Atiśa, the sevenfold divinity and teaching as his principal practice.’ ‘Sevenfold’ refers to the threefold teaching (the baskets of monastic discipline, discourses, and knowledge) and the four divinities (Buddha, Avalokiteśvara, Tārā, and Acala). A third interpretation is that when Master Atiśa was residing at Nyethang his disciples accorded great authority to his sacred words, so they came to be known as ‘Kadampas’—those who hold the sacred words as binding. The final interpretation is that the Kadampas are guided by the three baskets of scripture in their overall Dharma practice and approach Vajrayana teachings and practices circumspectly (Jinpa Wisdom of the Kadam Masters , intro). [13] These seven are most likely the same as the “sevenfold divinity and doctrine” in note thirteen. [14] Saffron robes ( ngur smig , kaṣāya or kāṣāya ), a metonym for the monastic tradition in general. [15] These are: (1) Asaṅga’s Bodhisattva Levels ; (2) Maitreya’s Ornament of Mahāyāna Sūtras ; (3) Śantideva’s Guide to the Bodhisattva’s Way of Life and (4) Compendium of Trainings ; (5) Āryaśūra’s Garland of Birth Stories ; and (6) the Collection of Aphorisms , attributed to the historical Buddha. The study of these treatises is complemented with further Indian Buddhist classics like Nāgārjuna’s Fundamental Wisdom of the Middle Way , his Seventy Stanzas on Emptiness , and Atiśa’s Entry into the Two Truths and An Instruction on the Middle Way (Jinpa 2008, 9). See also Gardner 2009. [16] According to Thupten Jinpa (2008, 9), “Chengawa’s Kadam lineage of pith instructions [ man ngag, upadeśa ] emphasizes an approach whereby Atiśa’s essential instructions, rather than classical treatises, are the key basis for practice.” For Chengawa’s biography, see Sonam Rinchen “Chennga Tsultrim Bar,” 2020. [17] Perfection of wisdom ( shes rab kyi pha rol tu phyin pa , prajñāparamitā ) carries a rich range of meanings. In his annotations to The Book of Kadam , Thupten Jinpa provides the following gloss: “One of the six perfections that lie at the heart of the practice of the bodhisattva. The term refers also to a specific subdivision of the Mahāyāna scriptures that outline the essential aspects of the meditation on emptiness and their associated paths and resultant states. The Perfection of Wisdom in Eight Thousand Lines, the Heart Sutra, and the Diamond Cutter are some of the most well-known Perfection of Wisdom scriptures. In The Book of Kadam the term is often used as an epithet for Perfection of Wisdom Mother, a feminine divinity that embodies the perfection of wisdom of a fully awakened buddha” (Jinpa 2008, 673). [18] An epithet of Avalokiteśvara. [ 19] For Puchungwa’s biography, see Gardner 2009c. [20] The sixteen drops are: (1) the drop of the outer inconceivable array; (2) the drop of this World Endured; (3) the drop of the realm of Tibet; (4) the drop of one’s abode and the drawn mandala; (5) the drop of Perfection of Wisdom Mother; (6) the drop of her son, Buddha Śākyamuni; (7) the drop of Great Compassion; (8) the drop of Wisdom Tārā; (9) the drop of her wrathful form; (10) the drop of Acala, their immutable nature; (11) the drop of Atiśa; (12) the drop of Dromtön Gyalwe Jungne; (13) the drop of the vast practice of the bodhisattva; (14) the drop of the profound view of emptiness; (15) the drop of the inspirational practice; (16) the drop of great awakening (Jinpa 2008, 13–14). On these practices, Thupten Jinpa writes, “The idea of the sixteen-drops practice is fairly straightforward. Like a powerful camera lens zooming from the widest possible angle to a progressively smaller focus and, finally, to a tiny point, the meditation becomes increasingly focused, moving from the entire cosmos to this world in particular, to the realm of Tibet, to the practitioner’s own dwelling, and finally culminating within your own body. Within your body, you then visualize inside your heart the Perfection of Wisdom Mother, within whose heart is her son, Buddha Śākyamuni. Within the Buddha’s heart is Great Compassion Avalokiteśvara, within whose heart is Tara, and so on, continuing with wrathful Tārā, Acala, Atiśa, and Dromtönpa. Within Dromtönpa’s heart you then visualize Maitreya surrounded by the masters of the line age of vast practice. In his heart you visualize Nāgārjuna surrounded by the masters of the lineage of profound view; and within his heart you visualize Vajradhara surrounded by the masters of the lineage of inspirational practice. Finally, inside Vajradharas heart, you visualize yourself as a buddha, embodying all three buddha bodies, and within your heart is a white drop the size of a mustard seed. This seed increases in size and turns into a vast radiant jewel container at the center of which your mind is imagined as a yellow drop the size of a pea. This, in turn, increases in size and turns into an ocean of drops the color of refined gold; the ocean is transparent, smooth, resolute, vast, and pervasive, and it reflects all forms. You then rest your mind, without wavering, upon this drop of great awakening, fused, and free of any sense of subject-object duality” (Jinpa 2008, 14). [21] “Blazed a trail” renders srol mdzad pa , the honorific form of the verb srol ’byed pa , which has the sense of initiating a new way within an already established tradition ( srol gtod pa ). According to Thupten Jinpa, “Phuchungwa is most revered as the founder of the ‘Kadam lineage of pith instructions’ and as the inheritor of Atiśa and Dromtönpa’s teachings enshrined in the Book of Kadam . He is also credited with being the source of the mind-training practice known as the ‘heart of dependent origination,’ a text of which can be found in Mind Training: The Great Collection ” (Jinpa 2013, part I.3). [22] Again, this refers to the “sevenfold divinity and doctrine” seen above. [23] As mentioned, Puchungwa specifically transmitted the Kadam pith instructions ( man ngag , upadeśa ) on interdependence/dependent origination (Jinpa 2008, 9; Jinpa 2013, part I.3). [24] An epithet of Vajrapāṇi. [25] The Three Brothers ( sku mched gsum ) are Putowa, Chen-ngawa, and Puchungwa. [26] Three scopes (skyes bu gsum). According to Thupten Jinpa, “The three scopes refer to the practitioners of initial, intermediate, and advanced scopes or capacities. Atiśa’s Lamp for the Path to Enlightenment presents the entire Buddhist path to enlightenment in terms of meditative practices appropriate to these three differing capacities—the initial, who seeks only a refuge from the fears of rebirth in the lower realms; the intermediate, who principally seeks freedom from cyclic existence; and the advanced, who seeks full awakening for the benefit of all beings” (Jinpa 2008, 676). [27] We do not find this fourfold grouping elsewhere in the literature. It seems that Khenpo Ngaga means that the Kadam teachings continued to develop through the media of (1) treatises ( gzhung )—root texts laying out a key theme); (2) instructions ( gdams pa ) or oral instructions ( gdams ngag ) that have passed down through the lineage for generations; (3) upadeśa , or pith instructions ( man ngag ), which are personal, practical oral instructions from guru to disciple; and (4) exegesis ( bstan pa ), a general term for teachings, but often with the sense of commentarial or exegetical literature, as in the Tibetan Tengyur ( bstan ’gyur ), the translated commentaries of the Indian Mahāyāna masters. The first line of this stanza contains the word rim pa (stage/gradual), which may be a nod to the Lamrim ( lam rim , “Stages of the Path”) literature influenced by the Kadam approach of careful, deliberate contemplation and meditation. Famous examples of this genre include Gampopa’s Ornament of Precious Liberation and Tsongkhapa’s Great Treatise on the Stages of the Path . [28] Atiśa and Dromtönpa [29] Putowa, Chen-ngawa, and Puchungwa. [30] “Marked for death” renders ’chi ba’i ngang tshul can . A more literal translation might say, “I have a disposition to die.” [31] The “seven stages” in this line are difficult to identify with certainty. The term is not used in Atiśa’s original Stages of the Path to Enlightenment (Atiśa 1973) or Lamp for the Path to Enlightenment (Dowd 2021), nor does it appear in The Book of Kadam (Jinpa 2008) or the teachings compiled in Wisdom of the Kadam Masters (Jinpa 2013). The most fitting reference we find is to a seven-step contemplation discussed in Tsongkhapa’s Great Treatise on the Stages of the Path , vol 2. Tsongkhapa calls this teaching the “seven cause-and-effect personal instructions [ rgyu ’bras man ngag bdun ] in the lineage descended from the Great Elder [Atiśa]” (Tsong-kha-pa 2004, 28). These seven stages are (1) recognizing all beings as your mothers; (2) recollecting their kindness; (3) wishing to repay that kindness; (4) love; (5) compassion; (6) wholehearted resolve; (7) bodhicitta , or awakening mind. (See also Sherburne 1983, 62, n. 2; Sopa 1976, xxii). On Khenpo Ngaga’s deep faith in Tsongkhapa, see Ngawang Palzang 2013, 47, 144, 153, 189, 216. [32] The term for “plans” in this line is usually spelled grabs gshom . Here the spelling is grab shams , which may be a regional variant, but is more likely simply a misspelling, since grabs and gshom pa are both etymologically related to “preparation.” We have amended the Tibetan here to grabs shoms since shoms is at least a valid form of the verb gshom pa . [33] Normally, the three vajras are the three doors of body, speech, and mind infused with wisdom. In the Kadam context, however, they refer to the “three vajra [convictions],” which, along with the “four aims” and the “three ranks or achievements,” make up the Ten Innermost Jewels of the Kadam tradition [ phugs nor bcu ] (See Zopa 2012, 169–188). The Kadam three vajras are (1) the uncaptured vajra ( thegs med rdo rje ): not allowing friends and family to get in the way of one’s single-minded practice; (2) the shameless vajra ( khrel med rdo rje ): not caring what people think or say about you in your pursuit of enlightenment; (3) the wisdom vajra ( ye shes rdo rje ), which Lama Zopa says, “means we resolve never to break the promise we have made to practice pure Dharma by renouncing this life. Completely turning away from all that is essenceless and meaningless, we make the firm, unshakable, indestructible determination to make our life equal with the holy Dharma” (Zopa 2012, 184). [34] Tibetan amended from phugs stong to phug stong . [35] The two extremes are nihilistic and eternalistic views. [36] The four aims, or ambitions, or entrustments ( gtad pa bzhi or gtad sa bzhi ), along with the three vajras and four achievements, make up the ten innermost jewels of the Kadam tradition [ phugs nor bcu ]. The Rangjung Yeshe Translation Group translates these four in the following way: “Aim your mind at the Dharma. Aim your Dharma practice at simple living. Aim at simple living for your entire life. Aim your death at solitude.” ( https://rywiki.tsadra.org/index.php/gtad_pa_bzhi ). See Rigpa Shedra’s entry for “Four Ambitions”; Jinpa 2013, intro; and Zopa 2012, 169–179). [37] Along with the four aims and three vajras, expulsion/banishment, joining, and achievement ( bud snyegs / snyogs thob gsum ) round out the ten innermost jewels of the Kadam tradition. (1) “Expulsion/Banishment” means the achievement of being self-ostracized from ordinary society and the ways of normal people ( mi gral nas bud ); (2) “joining” means joining the company of dogs ( khyi gral snyegs ), which should be respected for their loyalty and perseverance in the face of hardship and abuse; (3) “achieving” means achieving the rank of a divine (viz., enlightened) being ( lha gral thob ). See Zopa 2012, 184–188. [38] Unable to locate this prayer in the 2017 Sichuan edition of Khenpo Ngaga’s Collected Works , we have speculatively amended the Tibetan of this line, which reads geg gi lang bas in the original—a grammatically and semantically problematic phrase: geg is one word for cancer, which is then followed by a genitive particle, then the instrumentalized present tense of the verb lang ba (“to rise/get up”). Taking that literally is extremely awkward and would result in something like “With the arising of [the] cancer,” which would only make sense if the cancer were taken as a metaphor for disillusionment ( skyo shes ) with saṃsāra. We think it is much more likely that there are simply a couple of scribal errors in the line. Thus, geg is amended to gegs (“hindrance”) and genitive gi is amended to instrumental particle kyis according to spelling rules. This gives us a much clearer and predictable meaning, “persuaded/motivated/affected by hindrances.” [39] “Delightful Dharma-Den Wonderland” is a slightly more euphonious alternative to the more literal “Pleasant Doctrine-Bearing Joyous Place” ( dga ldan yid dga’ chos ’dzin ) (Gedun 1989, 143). The term refers to Maitreya’s abode adjoining Tuṣita Heaven. Geshe Gedun Lodö explains, “There is a place called the Joyous [ dga’ ldan ], which is one of the six areas of Desire Realm gods. There is in the Joyous a pure land called the Pleasant Doctrine-Bearing Joyous Place. The Protector Maitreya lives there. The Joyous itself is contained within cyclic existence because it is one of the six areas of dogs of the Desire Realm; it is not a pure land. However, the Pleasant Doctrine-Bearing Joyous Place is a pure land. It is in the Joyous but away from it, just as monasteries are within cities but at a distance from them” (Gedun 1989, 143). [40] Completion, maturation, and training ( rdzogs smin sbyang ) refer to completing the two accumulations, ripening or maturing beings, and training in pure perception (Ngawang Pelzang 2004, 111, 125, 183, 194, 254). Published: September 2023 This work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License . Photo credit: Tsadra Foundation BIBLIOGRAPHY SOURCE TEXT Lama Munsel Tsultrim Gyatso (bla ma mun sel tshul khrims rgya mtsho), and Khenpo Ngaga (mkhan po ngag dgaʼ). jo bo yab sras la gsol ʼdebs . In gsung ʼbum ngag dbang dpal bzang , vol. 3, 155–60. BDRC MW22946_493CEB . TIBETAN REFERENCES Atīśa. byang chub lam gyi rim pa . Leh, Ladakh: Thupten Tsering, 1973. BDRC MW1KG506 . ———. byang chub lam gyi sgron ma. In bstan ʼgyur ( sde dge ), edited by zhu chen tshul khrims rin chen, translated by rma lo tsA ba dge baʼi blo gros, vol. 111, 447–83. Delhi: Karmapae Choedhey, Gyalwae Sungrab Partun Khang, 1982–1985. BDRC MW23703_3947 . SECONDARY REFERENCES Apple, James B. Atiśa Dīpaṃkara: Illuminator of the Awakened Mind . Boulder: Shambhala, 2019. Ebook. Atiśa. A Lamp for the Path and Commentary . Translated by Richard Sherburne. London: George Allen & Unwin, 1983. Dowd, Patrick. 2021. “Lamp for the Path to Enlightenment.” Lotsawa House. 2021. https://www.lotsawahouse.org/indian-masters/atisha/lamp-path-enlightenment . Dowman, Keith, trans. Sky Dancer: The Secret Live and Songs of Yeshe Tsogyel . Ithaca: Snow Lion, 1996. Gardner, Alexander. “Puchungwa Zhonnu Gyeltsen.” Treasury of Lives. 2009. http://treasuryoflives.org/biographies/view/Puchungwa-Zhonnu-Gyeltsen/6452 . ———. “Dromton Gyelwa Jungne.” Treasury of Lives. 2010. http://treasuryoflives.org/biographies/view/Dromton-Gyelwa-Jungne/4267 . ———. “Potowa Rinchen Sel.” Treasury of Lives. 2021. http://treasuryoflives.org/biographies/view/Potowa-Rinchen-Sal/5786 . Gampopa. Ornament of Precious Liberation . Translated by Ken Holmes. Boston: Wisdom, 2017. Gedun, Lodö. Calm Abiding and Special Insight: Achieving Spiritual Transformation Through Meditation . Translated and edited by Jeffrey Hopkins. Ithaca: Snow Lion, 1998. Jinpa, Thupten, ed. The Book of Kadam: The Core Texts . 1st ed. The Library of Tibetan Classics, v. 2. Boston: Wisdom Publications, 2008. ——— . Wisdom of the Kadam Masters . Boston: Wisdom, 2013. Ebook. Ngawang Pelzang, Khenpo. A Guide to the Words of My Perfect Teacher . Translated by Padmakara Translation Group. Boston: Shambhala, 2004. Ngawang Palzang, Khenpo. Wondrous Dance of Illusion: The Autobiography of Khenpo Ngawang Palzang . Translated by Heidi L. Nevin and Jakob Leschly. Boston: Snow Lion, 2013. Pitkin, Annabella. Renunciation and Longing: The Life of a Twentieth-Century Himalayan Buddhist Saint . Chicago: University of Chicago Press, 2022. Rangjung Yeshe Translation Group. “gtad pa bzhi.” Rywiki.tsadra.org . https://rywiki.tsadra.org/index.php/gtad_pa_bzhi . Rigpa Shedra. “Four Ambitions.” Rigpawiki.org . https://www.rigpawiki.org/index.php?title=Four_ambitions . Roesler, Ulrike. “A Palace for Those Who Have Eyes to See: Preliminary Remarks on the Symbolic Geography of Reting (Rwa-Sgreng).” Acta Orientalia Vilnensia 8 , no. 1 (2007): 123–44. Sonam Dorje. “Chennga Tsultrim Bar.” Treasury of Lives. 2020. https://treasuryoflives.org/biographies/view/Chennga-Tsultrim-Bar/5820 Sopa, Lhundup and Jeffrey Hopkins. Practice and Theory of Tibetan Buddhism . New York: Grove, 1976. Tsong-kha-pa. The Great Treatise on the Stages of the Path to Enlightenment , 3 vols. Translated by the Lamrim Chenmo Translation Committee. Boston: Snow Lion, 2014. Zopa, Lama. How to Practice Dharma: Teachings on the Eight Worldly Dharmas . Edited by George McDougal. Boston: Lama Yeshe Wisdom Archive, 2012. Abstract Khenpo Ngawang Palzang's heartfelt prayer dedicated to Lord Atiśa, affectionately referred to as Jowo Je, and his esteemed spiritual successors beautifully embodies the profound devotion inherent in Tibetan Buddhism, all the while imparting a profound understanding of the sacred lineage. BDRC LINK MW22946_ 493CEB DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 06:28 TRADITION Nyingma INCARNATION LINE None HISTORICAL PERIOD 19th Century 20th Century TEACHERS Lodrö Gyatso The First Drukpa Kuchen, Chöying Rölpe Dorje Nyoshul Lungtok Tenpe Gyaltsen Khenchen Gyaltsen Özer Nyoshul Lungtok Tenpe Nyima Sönam Palden Kunzang Palden The Fifth Dzogchen Drubwang, Tubten Chökyi Dorje The Fifth Shechen Rabjam, Pema Tegchok Tenpe Gyaltsen Sönam Chöpel The Third Mura, Pema Dechen Zangpo Tsultrim Norbu Dorzin Namdröl Mipam Gyatso TRANSLATOR Dr. Joseph McClellan INSTITUTIONS Palyul Monastery Katok Monastery Dzogchen Monastery STUDENTS Tulku Könchok Drakpa Adzom Gyalse Gyurme Dorje Khenpo Nuden Legshe Jorden Lama Drönma Tsering Khenchen Gyaltsen Özer Tsultrim Yönten Gyatso Chatral Sangye Dorje The Fourth Chagtsa, Kunzang Pema Trinle The Fourth Drutob Namkha Gyatso, Zhepe Dorje Khenchen Tsewang Rigzin The Second Dzongsar Khyentse, Jamyang Chökyi Lodrö Botrul Dongak Tenpe Nyima Jampal Drakpa Khen Dampa Pema Ribur Tulku Gyalten Ngawang Gyatso Tromge Arik Tulku Tenpe Nyima Nyagtö Khenpo Gedun Gyatso Lama Munsel Tsultrim Gyatso Gojo Khenchen Karma Tashi Gyara Khenchen Gönpo Orgyen Chemchok Yoru Gyalpo The Third Zhichen Vairo, Pema Gyaltsen Togden Lama Yönten Lakar Togden Polu Khenpo Dorje Khunu Rinpoche Tenzin Gyaltsen Nyoshul Khenpo Jamyang Dorje Lungtrul Shedrub Tenpe Nyima Khenpo Rinpoche Sönam Döndrub Khen Lodrö Khenpo Pema Samdrub The Second Palyul Chogtrul, Jampal Gyepe Dorje The Second Penor, Rigzin Palchen Dupa AUTHOR Khenpo Ngawang Palzang A Prayer to Lord Atiśa and His Spiritual Sons VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! Name * Email* Submit Tib Shelf is a not-for-profit organisation dedicated to translating, presenting and preserving primary source Tibetan texts across a vast array of genres and time periods. We make these literary treasures accessible to readers worldwide, offering a unique window into Tibet's rich history, culture and traditions. Tib Shelf has been accredited by the British Library with the International Standard Serial Number (ISSN): 2754–1495 CONTACT US | SHELVES@TIBSHELF.ORG © 2024 Tib Shelf. All rights reserved.

Butön Rinchen Drup's concise text outlines ascending qualities for sages, bodhisattvas, and Mantrayāna practitioners, mirroring the progression through Buddhism's three vehicles. Essential Advice in Three Sets of Three ན་མོ་བུདྡྷཱཡ། Namo Buddhāya! སྡིག་པ་ཆུང་ཡང་དུག་བཞིན་བསྲུང་། ། དཀའ་ཡང་དགེ་བ་འབད་པས་བསྒྲུབ། ། རྩ་བ་བདག་འཛིན་རྣམ་རྟོག་གཞོམ། ། འདི་གསུམ་ལྡན་ན་མཁས་པ་ལགས། ། To guard against even the smallest misdeed as if it were poison, To endeavour to accomplish virtue even when it’s difficult, To thoroughly destroy concepts at the root of self-clinging, To be endowed with these three is to be a sage. གཞན་གྱི་སྡིག་སྡུག་བདག་གིས་བླང་། ། བདག་གི་དགེ་བདེ་གཞན་ལ་གཏང་། ། སྟོང་ཉིད་སྙིང་རྗེ་རྟག་ཏུ་བསྒོམ། ། འདི་གསུམ་ལྡན་ན་བྱང་སེམས་ལགས། ། To take on oneself the misdeeds and sufferings of others, To give to others one’s own virtue and happiness, To constantly meditate on emptiness and compassion, To be endowed with these three is to be a bodhisattva. ཅིར་སྣང་སྒྱུ་མ་ལྷ་སྐུར་ཤེས། ། དྲན་རིག་བདེ་གསལ་མི་རྟོག་པ། ། བྱིན་རླབས་བླ་མའི་རྣལ་འབྱོར་བསྒོམ། ། འདི་གསུམ་ལྡན་ན་སྔགས་པ་ལགས། ། To know that whatsoever appears is the illusory body of the deity, To be mindfully aware of bliss, clarity, and non-thought, To meditate on guru yoga, the wellspring of blessing, To be endowed with these three is to be a Mantrayāna practitioner. COLOPHON གནད་ཀྱི་གདམས་ངག་གསུམ་ཚན་གསུམ་འདི་ནི་ཆོས་རྗེ་ཐམས་ཅད་མཁྱེན་པ་བུ་སྟོན་རིན་པོ་ཆེས། དྭགས་པོ་རིན་ཆེན་ལ་གནང་བའི་གདམས་པ་ཡིན་ནོ། ། “Essential Advice in Three Sets of Three” was composed by the All-Knowing Dharma Lord, Butön Rinpoche, and delivered to Dakpo Rinpoche. NOTES Photo credit: Himalayan Art Resources Published: June 2021 BIBLIOGRAPHY Rin chen grub. 2008. Dwags po rin chen la gnang ba'i gdams pa . In Gsung 'bum/ rin chen grub (bris ma). 28 vols. Beijing: Krung go'i bod rig pa dpe skrun khang, vol. 26, pp. 429–430. BDRC W1PD45496 Abstract As potent as it is pithy, this short text outlines three sets of qualities required respectively by sages, bodhisattvas, and practitioners of the Mantrayāna. There is obvious overlap in the advice contained at each level, particularly ascending from the initial to the final qualities, which mirrors the central training of the three Buddhist vehicles essential to the Tibetan tradition. The work was composed by the fourteenth-century Sakya master Butön Rinchen Drup, one of Tibet’s most prodigious scholars and the abbot of Shalu Monastery. BDRC LINK W1PD45496 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 01:05 TRADITION Sakya INCARNATION LINE None HISTORICAL PERIOD 13th Century 14th Century TEACHERS Shongtön Dorjé Gyaltsen Sönam Drakpa Drakpa Shönnu Nyima Gyaltsen Yönten Gyatso Palden Senggé Sönam Senggé Rinchen Senggé Sanggyé Yeshé Tsültrim Palsang Sönam Gön Drakpa Gyaltsen Chö Palsangpo TRANSLATOR Patrick Dowd INSTITUTIONS Shalu Nartang Tsal Gungtang Nyang Tarpaling Sakya Monastery Ripuk Hermitage STUDENTS Drakpa Sherab Lama Dampa Sönam Gyaltsen Choklé Namgyal Rinchen Namgyal Palden Tsültrim Rinchen Sangpo Gyalwa Rinchen Jangchub Tsémo Püntsok Palsang Déchen Chöpal Drakpa Gyaltsen Gyatso Rinchen Shönnu Sönam Chökyi Palwa Jamyang Rinchen Chö Palsangpo Chökyi Gyaltsen Sönam Paldrub Sherbum Dönyö Palsang Yeshé Döndrub Rinchen Sanggyé Gön Gyalwa Chokdrub Tsültrim Nyingpo Rinchen Namkha Chokdrub Rinchen Tséwang Jamyang Karpo Kyabchok Pal Sönam Drub Döndrub Pal Degyal Rinchen Kyab Yakdé Paṇchen Tsöndrü Dargyé Gönpo Pal Drubpa Palsangpo Yungtön Dorje Pal Lodrö Gyaltsen AUTHOR Butön Rinchen Drub Essential Advice in Three Sets of Three VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! Name * Email* Submit Tib Shelf is a not-for-profit organisation dedicated to translating, presenting and preserving primary source Tibetan texts across a vast array of genres and time periods. We make these literary treasures accessible to readers worldwide, offering a unique window into Tibet's rich history, culture and traditions. Tib Shelf has been accredited by the British Library with the International Standard Serial Number (ISSN): 2754–1495 CONTACT US | SHELVES@TIBSHELF.ORG © 2024 Tib Shelf. All rights reserved.

Son of Do Khyentse and recognized as Jigme Lingpa's son's reincarnation, Rigpe Raltri became a revered Minyak guru, transmitting the Yangsang Khandro Tugtik treasures to his own son. The Biography of Gyalse Rigpe Raltri The playful display of the great being Jigme Nyinche Once again genuinely manifested in the human realm. Leading all the helpless students to the city of liberation The erudite lord, Rigpe Raltri . CONCERNING THE NAMES OF HIS SUCCESSIVE LIFETIMES As mentioned in Drigung Monastery’s Golden Garland of Monastic Seat Holders [ 1 ] The Great Brahmin of India, Saraha The Dhama King, Dharmaśoka The Vidyadhara Huṃkara [ 2 ] The King of Tibet’s divine son, Mutik Tsenpo [ 3 ] Kutön Tsöndru Yangdrung (1011–1075) [ 4 ] The Third Monastic Seat Holder, Chen Ngawa Chökyi Drakpa (1175–1255) [ 5 ] Gompa Rinchen Namgyal, elder brother of The Fifteenth Monastic Seat Holder, Kunga Rinchen (1475–1527) [ 6 ] The Sixteenth Monastic Seat Holder, Rinchen Puntsok (1509–1557) [ 7 ] The Twenty-Third Monastic Seat Holder, Urnyön Chökyi Drakpa, aka Rigzin Chödrak the son of Drigung Chögyal Puntsok (1595–1659) [ 8 ] The Twenty-Fifth Monastic Seat Holder, Döndrub Chögyal, aka Könchok Trinle Döndrub (1704–1754) [ 9 ] The Twenty-Seventh Monastic Seat Holder, Könchok Chökyi Nyima, aka Könchok Tenzin Chökyi Nyima (1755–1792) [ 10 ] Drigung Gyalse, aka Jigme Tenpe Nyima (1793–1826), the son of the Omniscient Jigme Lingpa (1730–1798) [ 11 ] Dechen Rigpe Raltri, the son of the Refuge Lord, [ Do Khyentse Yeshe Dorje ] (1800–1866) [ 12 ] Rigpe Raltri's previous birth, Drigung Rinchen Puntsok, was the father of the Refuge Protector [Do Khyentse Yeshe Dorje’s] previous birth, Drigung Chögyal Puntsok. Based on this, one time, Rigpe Raltri was the father of the Refuge Protector. Rigpe Raltri as well as his previous births [the First Drigung Chungtsang], Urnyön Chökyi Drakpa, and [the Forth Drigung Chungtsang], Jigme Tenpe Nyima, were the sons of the Refuge Lord. Thus, Refuge Protector’s connection with Drigung and with Gyalse Rige Raltri is endowed with many essential auspicious connections. Later, it seems Raltri's reincarnation was not recognized in Do Gar. [ 13 ] However, the third incarnation of Dzong-ngön Rinpoche, Jigme Chökyi Gocha (1912–1953) recognized the reincarnation of Rigpe Raltri. [ 14 ] The reincarnation’s name was Tubten Jigme Gawa also known as Könchok Dargye. [ 15 ] In the Iron Dragon year of 1940, the sixteenth sexagenary cycle, he was born in the Beza [family] in Amdo’s Bayul district, [ 16 ] [which is located in the Chabcha prefecture in the south of the Tso Ngönpo province]. [ 17 ] His father was Tutob and his mother was Bochok. [ 18 ] At twelve years of age, he received the novice vows from Mewa Khenchen Tsewang Rigzin (1883–1958) and was given the name Tubten Jigme Gawa. [ 19 ] He then received many empowerments and instructions from Khenchen Tsewang Rigzin and others. He received generalized and specific explanations of the sūtras and tantras along with the pith instructions of the Great Perfection (Dzogchen), especially from the supreme Khenchen Tsewang Rigzin’s heart son, Könchok Rinchen (b. 1922). [ 20 ] He studied and trained in these teachings to their completion. He then restored Dzong-ngön Jigme Chökyi Gocha’s monastic seat of Orgyen Sangchen Chökhor Ling [in 1984]. [ 21 ] He died in the Fire Dog year of the seventeenth sexagenary cycle, 2006. CONCERNING HIS BIRTH Dechen Rigpe Raltri was born in the place called Pema Rito located in Golok in the Iron Tiger year, 1830, of the fourteenth sexagenary cycle. [ 22 ] He was the younger son of the precious Refuge Protector [Do Khyentse Yeshe Dorje] and Akyong Bumo Dzompa Kyi. [ 23 ] His birth was accompanied by a multitude of wondrous signs. As soon as he was born, a sword made of red gold, the size of a cubit (18 inches), fell from the sky and landed in the Refuge Protector’s hand. Due to this suitable and auspicious interconnection, he was named Dechen Rigpai Reltri ("Sword of Blissful Awareness"). The top portion of the sword handle contains wondrous signs including the hand imprint of the Refuge Protector. This sword still exists in these present times. The 126th folio of the Refuge Protector’s Autobiography: The Speech of the Ḍākinī : [ 24 ] “According to the Lord Lama’s prophecy, a tulku (Sherab Mebar) was born as a new family heir in the Ox year. Another tulku (Rigpe Raltri) was born into our family in the Tiger year.” [ 25 ] Do Dasal Wangmo's work, Abridge Biographies: The Lineage of the Do Family : [ 26 ] “The son, Dechen Rigpe Raltri, was born in the Iron Tiger year of the fourteenth sexagenary cycle. At that time, a red-gold sword the size of a cubit fell into the hand of the Refuge Lord, and he was named after it. He was the reincarnation of Rigzin Jigme Lingpa’s son, Jigme Nyinche.” When the Refuge Protector was staying at Drigung, Drigung Gyalse [Tenzin Chökyi Gyaltsen] (1793–1826) said: “In my next life, I will definitely come close to you.” [ 27 ] In accordance with what was said, Refuge Protector recognized Raltri as the reincarnation of Drigung Gyalse. The 111th folio of the Refuge Protector’s Autobiography: The Speech of the Ḍākinī : “Gyalse Rinpoche said, ‘At this time I thought there would be little to no need that we would be separated, but it wasn’t that way. The Lord Father, the Victor of the Doctrine, ended up giving me to Drigungpa, but that didn’t go very well.’ “ ‘In some past life as well as this one, concerning our lineage—a lineage of mantra-holders and knowledge-holders, if we were to maintain our Lord Father’s personal lineage and pay service to him, then it would become supreme. However, now that it is under the influence of others, there’s nothing we can do. Consequently, if we don’t pay service to the teachings and worldly actions in the precious Refuge Protector’s life then it will become the cause for our root guru’s intentions to be discredited. Otherwise, I don’t have the intention to stay in this place; but there is nothing I can do. Therefore, in the next life, I will certainly come to your side.’ ” Thus he made a completely pure prayer to never be separated in any lives, which created their connection. CONCERNING THE ACTIVITIES OF HIS LIFE Since there is no written biography specifically for him, I do not have the good fortune to write about all the facets of his activities here. His life story is briefly accounted in the Refuge Protector’s Autobiography: The Speech of the Ḍākinī , Do Dasal Wangmo's Abridged Biographies: The Lineage of the Do Family, Dharmavajra’s biography The Excellent Wish-fulfilling Tree: The Biography of Dharmavarja, the Sovereign Dzogchen Yogin Who Appeared in the Eastern Land, [ 28 ] and others. If I would give a brief account based on these sources, it would be the following: From his first year to his second year, the Iron Tiger year until the Iron Rabbit year, [1830–1831], it is clear that he stayed in Pema Rito in Golok because the Refuge Protector’s camp and Ḍākkima [ Losal Drölma ] (1802–1861) were there. [ 29 ] From his third to fifth year, the Water Dragon year until the Wood Horse year, [1832–1834], he stayed at the Refuge Protector’s main seat of Mahā Kyilung Monastery because the Refuge Protector and especially Ḍākkima were staying at that monastery. [ 30 ] From his fifth year to his seventh year, the Wood Horse year until the Fire Monkey year, [1834–1836], it appears that he stayed primarily at Yikhok and the mountain hermitage of Chak Kyang Decha Gyalse because the Refuge Protector’s and Ḍākkima’s camp stayed in those places. [ 31 ] From his seventh to his eighth year, the Fire Monkey year until the Fire Bird year, [1836–1837], he definitely stayed at Minyak Zhagtra Mountain and La’utang Monastery because the Refuge Protector’s and Ḍākkima’s camp was at those monasteries. [ 32 ] From his ninth year to his thirteenth year, the Earth Dog year until the Water Dragon year, it is clear that he stayed in the Mahā Kyilung monastery because the Refuge Protector’s camp and Ḍākkima, in particular, were staying at that monastery. At the end of Raltri’s thirteenth year, his older brother and [Do Khyentse’s] son, Sherab Mebar, died [in 1842]. Consequently, having seen that Raltri had a significant demonic obstacle, that year the Refuge Protector exiled him from the camp. Thus, he resembled a beggar with a walking stick, and it is uncertain where he wandered. He eventually arrived at Dzogchen Monastery where he stayed and received empowerments, oral transmissions, and instructions for many teachings of the sūtras and tantras from Dzogchen Rinpoche Mingyur Namke Dorje (1793–1870), [ 33 ] Dza Patrul Orgyen Jigme Chökyi Wangpo (1808–1887), [ 34 ] Gyalse Zhenpen Taye (1800–1855/1869), [ 35 ] Khenchen Pema Vajra (1807–1884), [ 36 ] and so forth. He was very young while he was staying there and was given clothes, necessities, and care. There Raltri experienced many hardships including the monks repeatedly and terribly mistreating him and calling him, “Flat head!” At one time he became seriously ill and on the verge of death. The Dzogchen guru’s residence took care of him including performing healing ceremonies and giving him medicines. One night during that time Raltri dreamt that his Lord Father the precious Refuge Protector and Ḍākkima arrived. They gave him a skull cup full of nectar, and he drank it in its entirety. The very next day he was free from illness. The precious Refuge Protector saw with his clairvoyance that Raltri was free from the obstacle to his life, and he came to Dzogchen Monastery to check on him. Then they both went to Khenchen Pema Vajra and received many streams of instructions for the Guhyagarbhatantra . [ 37 ] Khenpo Pema Vajra thought, “It seems that I am knowledgeable since even the Refuge Protector is listening to my teaching.” As soon as that occurred, the Refuge Protector realized it and intensely rebuked him: “I’m not receiving teachings because you are a scholar, you copper ladle head! You have an excellent Guhyagarbhatantra lineage, and we are here to receive it for the benefit of my son.” Raltri then went back to the encampment and fully received from his father the cycle of The Heart Essence (Nyingtik) [ 38 ] in general as well as the empowerments, oral transmissions, and instructions for his father’s teachings in particular. He remained there to attend his Lord Father as much as he could. When he was eighteen years old in the Fire Sheep year of 1847, Raltri and the king of Gutang along with his entourage left Minyak La’utang Monastery and headed to Lhasa in central Tibet. [ 39 ] They visited the holy places of Lhasa, such as the Jowo Śākyamuni statue and the Jowo Mikyö Dorje Statue. They also made pilgrimages to [places of the] three supports [ 40 ] as well as Samye, Tseringjong, and Drigung. He made spiritual connections [by giving and receiving teachings] and other activities. Having successfully completed the pilgrimage for the benefit of the teachings and beings, they returned to the encampment. The 214th folio of the Refuge Protector’s Autobiography: The Speech of the Ḍākinī : “As soon as he completed all of his sessions of teachings and their activities, Raltri held the name of the family lineage and then went with the king of Yutang and his entourage to Lhasa. [ 41 ] Me (Do Khyentse) and my sister (Losal Drölma) went to Mt. Zhagtra to offer a feast and praises, then we returned to our place.” [ 42 ] After traveling to monastic centers such as Dzogchen Monastery, Raltri primarily went with the precious Refuge Protector to Golok, Derge, Dzachukha, Yikhok, Minyak, Gyalmo Tsawa Rong, [ 43 ] Rebkong in Amdo, and other destinations. They benefited the teachings and beings by wandering to mountain retreats, practicing severance ( chö ) in rugged terrains, accepting disciples, and so forth. It appears that Raltri stayed and attended his Lord Father, because in the Refuge Protector’s biography of the signs of accomplishment, The Secret Biography of Khyentse Heruka: A Compilation Describing the Displays of the Signs of Accomplishment , the first sign of attainment states: “Among the six mountain ranges of Dokham, the supreme sacred place is the mountain Gyalmo Rangi Gang. [ 44 ] In that area is the sacred place of the Great Glorious One ( Palchenpo ) called Gyalmo Mudo. [ 45 ] Drubwang Rinpoche Kyebu Yeshe Dorje and his son Raltri stayed there together; they slept in the same bed. “One night in the son’s dream he experienced a magnificent blue-black deity with a wrathful expression. It had many faces and brandished various implements; it was overwhelming to behold. ‘This is the Great Glorious One .’ he thought. ‘Although, its faces and implements are unable to be distinguished—how wonderfully strange.’ As soon as he thought that, he awoke. “The Lord Father Drubwang [Yeshe Dorje] asked him, ‘Ratri, what did you see?’ Raltri told him about his dream. “[The Lord Father Yeshe Dorje] reassured him, ‘Oh good. You had a vision of the Great Glorious One , who is the principle [deity] of Mudo.’ ” The Secret Biography of Khyentse Heruka: The Compilation of the Displays of the Signs of Accomplishment , the second sign of attainment: “Once again when we arrived at Yudra’s Cave, the meditation cave of Yudra Nyinpo (8th cent.) in Gyalmo Mudo, [ 46 ] the Lord Father [Yeshe Dorje] slept in the center of the cave, and I (Raltri) slept near the entrance. After some time, a frightful spirit appeared at the entrance of the cave. It rose above me and approached the Refuge Protector. “Raltri was slightly afraid, and he pulled his head under his blanket and laid down. The pair had a conversation about the words and meaning of the Great Perfection (Dzogchen). “After a while it became quiet. I peeked out from under the blanket, but the spirit had vanished without a trace. ‘Ratri, there’s no need to be scared.’ The Lord Father [Yeshe Dorje] said. ‘The local protector of Mudo came here to listen to the teachings.’ ” The Secret Biography of Khyentse Heruka: A Compilation Describing the Displays of the Signs of Accomplishment , the fourth sign of attainment: “Again, when we stayed in a camp in Mudo, the Refuge Protector said to the monks and entourage ‘Raltri and I are going to visit the sacred site. You all stay here at the camp.’ “When we went up for a little while, we reached a cliff so high that [even] a vulture couldn’t settle on it. [Standing] on the ledge Do Khyentse said, ‘Raltri, you stay here. Do not follow me, nor go anywhere,’ and disappeared without a trace. “I (Raltri) couldn’t move, let alone go to the frightening cliff’s edge of this red rock, so I diligently focused solely on my prayers. During this period, the sun was settling upon the mountain tops, and dusk was approaching. “Meanwhile Drubwang [Yeshe Dorje] arrived back at the encampment and had a drink. When he finished, he inquired, ‘Hasn’t Raltri come back?’ The monks answered, ‘He has not returned, sir.’ “I thought, ‘I suppose the Refuge Protector isn’t coming back. Now, I will definitely die by freezing, hunger, or by falling down this cliff!’ Thus I sadly decided to stay there. “Then I heard the Lord Father’s call, ‘Raltri, come here!’ Before me, a blue rainbow appeared like a stretched-out piece of woolen cloth. Feeling happy, I sat on the rainbow and came to the Refuge Lord without any trouble at all. “The Lord Father asked, ‘Why did you stay and not come until now?’ I told the story in detail and the Lord Father responded, ‘Oh, it is great that you were able to stay in that place.’ ” The Secret Biography of Khyentse Heruka: A Compilation Describing the Displays of the Signs of Accomplishment , the fifth sign of attainment: “One day when the Refuge Protector, the Vajra-Holder [Yeshe Dorje] was staying again at La’utang Monastery he said, ‘Raltri, let’s go take in the scenery.’ When we arrived at the foot of the monastery there appeared a splendid crystal house that was beautiful to behold. Arriving at its door, a beautiful goddess appeared and invited the pair inside. “The precious Refuge Protector [Yeshe Dorje] sat upon a throne where four goddesses offered him a drink. They offered me (Raltri) some white cheese-like food with an excellent and strong taste that was greater than any human food. While Drubwang [Yeshe Dorje] was eating he said, ‘Go to the roof and look around but don’t bring back whatever you see.’ “I immediately went to the top of the house and saw all kinds of things, which were like visual illusions. There were objects representational of the enlightened body, speech, and mind that were beyond comprehension. It took a little bit of time for me to look at them all. Then I came back downstairs and Drubwang [Yeshe Dorje] was sitting there about to leave, so I accompanied him, and we began to set off. The four goddesses escorted us to the door. [While] they turned to go back, one goddess gave me an iron kīla. When she returned to the crystal house everything vanished and we were [back] at the foot of the plain. “Do Khyentse Rinpoche said, ‘Don’t tell anyone about the gifts or food, about what you saw or heard, or about things like that. This kīla is for your own allotment, so keep it at your side.’ “Later when I felt hungry, I remembered the food I had before [in the crystal house]. I went out to the plain at the foot of the monastery, but there was nothing to be seen.” The Secret Biography of Khyentse Heruka: The Compilation of the Displays of the Signs of Accomplishment , the eighth sign of attainment: “Again when Drubwang [Yeshe Dorje] was staying at La’utang Monastery with his entourage, his sister (Losal Drölma) was teaching Dzogchen to the students at the Garnang hermitage. One time as soon as the sun arose, the Refuge Protector said, ‘Raltri, go get two horses and a white mule. The time has come for us to go.’ Thus he did accordingly, and they rode the horses out to the foot of the plain. “Do Khyentse [Yeshe Dorje] said, ‘Raltri, close your eyes!’ It was as if a wind had come about and lifted us away. After a while, Do Khyentse said, ‘Open your eyes!’ “When he opened his eyes, he realized that they had appeared at the Garnang Karza hermitage as [Yeshe Dorje’s] sister (Losal Drölma) had just finished the teaching. [ 47 ] They met the students as they were being dismissed and moving about, but nobody could see the pair. However, [Yeshe Dorje’s] sister saw them. Then all of the students could see them, and they came to prostrate on the ground. “When [Raltri] looked at the sun, it was similar to when they departed La’utang Monastery. Everyone was struck by the wonder of this.” The Secret Biography of Khyentse Heruka: The Compilation of the Displays of the Signs of Accomplishment , the ninth sign of attainment: “While [Yeshe Dorje’s] sister was staying at La’utang Monastery, Drubwang [Yeshe Dorje] was staying in Palri Monastery, [ 48 ] both accompanied by their entourages. One day when the sun had reached an arm's length past midday, Do Khyentse said, ‘Raltri, go right now and get a white mule [and two horses].’ He did as he was told, and they rode out to the foot of the plain. “Do Khyentse [Yeshe Dorje] said, ‘Raltri, close your eyes,’ and I did accordingly. It was like a wind lifted me up. A moment later Do Khyentse said, ‘Open your eyes and don’t make a sound.’ I realized that we had arrived at the lower plain by La’utang Monastery. When we arrived at the monastery, the people who were wandering about such as the monks did not see us. I took the saddles and packs off our two horses and mule, then went to an empty building. “Drubwang [Yeshe Dorje] went and sat on his throne. At that moment, his sister saw him. ‘Oh, the Refuge Protector has arrived!’ She announced and all the monks came to greet him. When I looked at the sun, it was around the place time as when we left Palri Monastery. Everyone was astonished.” The Secret Biography of Khyentse Heruka: The Compilation of the Displays of the Signs of Accomplishment , the tenth sign of accomplishment: “Again Drubwang [Yeshe Dorje] arrived at Zhagtra Karmo Mountain [in Minyak] with his entourage and set up a camp in front of the mountain. “One day, when the Lord Father was alone in his tent, I was sneaking about. I raised up a side of the tent to peek in, and in front of the Lord Father was a majestic and handsome white man dressed in a white robe with a white turban. I saw him offer the Lord Father silks of the five colors. I heard their many conversations and eventually, I went back down [to my area]. “A short time later I brought some tea for the Lord Father and asked, ‘Sir, just then, there was a white man with you. Who was that?’ “‘Oh, Raltri, those eyes of yours are mischievous. You look at everything that you shouldn’t, and you see everything that you shouldn’t. But now it is alright. This is good.’ Do Khyentse pulled out a meteoric kīla from the front pocket of his robe and said, ‘This was offered to me by the deity of Zhagtra. It is for your allotment, so keep it at your side.’ He then gave it to me. It was a miraculous liberating event.” When Raltri was thirty-seven years old in the Fire Tiger year of 1866, the precious Refuge Protector [Do Khyentse Yeshe Dorje] died in Dartsedo in Minyak. Then Do Drimé Drakpa (1846–1886), the assistant Özer Taye, Abu Yeshe Dorje, Gyalse Raltri, and others extensively conducted the funeral rites. [ 49 ] Most of the remaining items and tiny pearl relics ( ringsel ) were offered to the major monasteries from all directions to use as objects to support people’s faith. They proceeded to construct [memorials] including the Lord Father’s reliquary stūpa. After the passing of the Refuge Protector Yeshe Dorje, Raltri was the head of Do Gar. In the same manner of his father’s tradition, he stayed and performed the duties at the monastic seats such as Mahā Kyilung Monastery, La’utang Monastery, Garnang Karza Hermitage, and the supreme Gyalrong Kachok monastery to benefit the teachings and beings. [ 50 ] Some people said that after the Refuge Protector’s death, Raltri usually remained at the monastic seat of Minyak Kyernang Monastery. [ 51 ] It does appear that he lived at Kyernang Monastery, but it seems that his principal monastic seats were Garnang Kardza Hermitage and La’utang Monastery. [This is supported] because the 139th folio of the Gansu Nationalities Publishing House’s 1974 publication of The Biography of the Past and Future Lives of Gurong states: [ 52 ] “From the great monastery of Derge, he arrived at Rudam Orgyen Samten Chöling (Dzogchen Monastery). From there he traveled along with the supreme Khenpo Kalden (b. 1837(?)) to Karza Hermitage and then Gyalrong.” [ 53 ] Also the 140th folio: “Gyalse Raltri, along with everyone else, received many sacred teachings from the supreme Khenpo Kalden. Like a teacher and disciple who cannot bear to be apart, they went together to his homeland. The king of Gyarong Dzong Gak invited [Khenpo Kalden] to his place and in this way, where he bestowed a longevity empowerment to the king and his entourage.” [ 54 ] Thus, it clearly states at that time Raltri was living and maintaining the monastic seat of Kardza Hermitage. After the death of the Refuge Protector, it is certain that Raltri stayed for a long time at La’utang Monastery. Raltri told many prophecies to the tulkus and gurus of La’utang that this monastery needed to be moved to a new place. However, they were not able to move the monastery in a timely manner. Subsequently, once Raltri set up a tent nearby the monastery and he brought the monastery's three main supports [of the enlightened body, speech, and mind] to that tent. A couple of days after that, there was an earthquake, and the monastery was destroyed. Then in accordance with Raltri’s orders, they moved the monastery to a place with a large plain on the right side of the monastery. The remains of the destroyed ramparts and the rubble of the monastery even exist in these present times. Additionally, the gurus and monks of the monastery reported that Rāltri [later] passed away in that monastery. A stūpa made from earth and stone remains there, which is said to be the reliquary stūpa of Raltri. At the age of thirty-eight in the Fire Rabbit year of 1867, Reltri had acquired the various necessary provisions to build the Lord Father’s silver stūpa. That silver stupa was constructed at Rigzin Jigme Lingpa’s monastic seat of Tseringjong. Furthermore, the Refuge Protector’s great disciple Abu Yeshe Dorje built an extremely high reliquary at Kyernang Monastery in Minyak. It is said that the stupa was built so large to appear the size of a mountain. These days, the main temple of Kyernang Monastery was constructed at the [site] of the reliquary remains. Raltri, Abu [Yeshe Dorje], and others then stayed in one common camp. Needless to say, Raltri took to heart the great responsibility for constructing the stūpa. After the Refuge Protector’s passing, Abu stayed at Kyernang Monastery and maintained that monastic seat in particular. Even today, remnants remain of Abu’s house at Kyernang Monastery. At the age of forty-five in the Wood Dog year of 1874, Trozur Dharma Vajra became severely ill, [ 55 ] and the supreme Gyalse Raltri was invited to Minyak Senge Monastery. [ 56 ] There he performed the healing rites of such practices as Assembly of the Wrathful and Great Glorious One , The Thread-Crossing Ritual of Magön’s Army , and The Ḍākinī Who Invites or Dispels . [ 57 ] In that year, Trozur Dharma Vajra passed away. Hundreds of gurus and tulkus were invited including: Gyalse Raltri; Do Drimé Drakpa; Abu Yeshe Dorje; the throne holder of Lhagang; Awa Lama; Domlung Tulku; the throne holder of Palri; the throne holder of Kyernang; Champa Sang Ngak; Ala Dorje Gyaltsen; the throne holder of Chugmo; Kharpa Tulku; Bané Tulku; Dira Khenpo; the throne holder of Trakhar; Rashar Tulku; Garje Lama; Gyade Rabsal; Kugyab Khenpo; the throne holder of Gartar; La’utang Tulku; Chagtong Tulku; the throne holder of Chiluk; the throne holder of Kazhi; Gyade Ösal; A Tro Lama Lobzang; Kyernang Gyurme Lhundrub; Riku Tulku; Tongkor Tulku; Drapa Tulku; and Tsara Lama. [ 58 ] Gyalse Raltri, Tulku Songtsen, Tulku Rigden Dorje, and Bané Chogtrul performed the funeral rites for the guru. When offerings were being given to the gurus and tulkus of various regions, a set of one hundred and twenty-seven offerings were given to Raltri while sets of twenty-five offerings and sets of thirteen offerings were given to the other gurus and tulkus. Therefore, Gyalse Raltri was regarded to be ranked as one of the greatest gurus in the eastern direction of Minyak at that period of time. Raltri also offered silk, a woolen hat, a fox [pelt], bolts of fabric, and a horse for Dharma Vajra’s reliquary. The front of the 286th page of The Excellent Wish-fulfilling Tree: The Biography of Dharmavarja, the Sovereign Dzogchen Yogin Who Appeared in the Eastern Land composed by Dharma Vajra’s doctrine holder and attendant Ga Mipam Tenpe Gyaltsen states: [ 59 ] “Tulku Raltri came and engaged in the appropriate practice of Assembly of the Wrathful and Great Glorious One, The Thread-Crossing Ritual of Magön’s Army , and The Ḍākinī Who Invites or Dispels .” The frontside of the 340th folio states: “The master Tulku Raltri and tens of students practiced The Peaceful and Wrathful Deities: Purifying the Lower Realms . [ 60 ] The master Tulku Songtsen and tens of students practiced The Peaceful and Wrathful Deities: The Naturally Free Wisdom Mind . [ 61 ] The master Tulku Rigden Dorje and tens of students practiced The Molten Kīla . [ 62 ] The master Bané Tulku and tens of students individually performed The Great Compassionate One: The Natural Release of Suffering . [ 63 ] Through these [practices] they individually performed the fire offerings.” The back of the 346th folio states: “In total, one hundred and twenty-seven items were offered to Tulku Reltri including: silk, a statue, a text of The Root Stanzas of the Middle Way: Wisdom ( prajñā-nāma-mūlamadhyamakakārikā ), a ritual mirror, a hand-drum, bell and vajra, a mandala, a pair of vases, a pair of peacock plumes, a set of containers [for the inner offerings of] medicine and rakta, a pair of bellows, a set of seven [water] offering bowls, a pair of tormas , an incense box, a set of seven [lamp] offering bowls, a cushion cover, a golden face, [ 64 ] a bronze alloy dish, a tamboura, [ 65 ] a pair of clarinets, a pair of red conchs, a white conch, a small topmost offering bowl, [ 66 ] cymbals, fabric for clothes in the colors of black, red, green, stripped rainbow, and liquid gold, thin fabric in the colors of white, yellow, red, green, and sky blue, silk in the colors of white, yellow, red, green, and dark blue, woolen cloth in the colors of green and red, bolts of cotton cloth in the colors of white yellow, red, green, blue, and red stripped, a few blue stripped cotton clothes, six ornamental fabrics for making red monastic shirts, bolts of a blue-black wool, a yellow bolt of cloth, a bronze alloy vase, a bolt of dark red cloth, a variegated rope, a bag made of brocade, a burl wood bowl decorated with silver, a porcelain cup with the eight auspicious symbols, a porcelain dish, a pitcher for alcohol, [ 67 ] a large bowl made of zilung , spectacles, a brocade, a seat covering, a Chinese knife, a soup spoon and plate, a red knotted-string accessory for the hair, [ 68 ] black earrings, a circular piece of coral, a circular piece of turquoise, a zi stone, amber, brass, a silver reliquary box (ga’u), a pair of ornaments that people wear on their waist, [ 69 ] a pair of mala counters, bodhi [seed], a sewing needle case, a flint, a gold bracelet, Mongolian boots, a long sword, a knife for the waist, burli, [ 70 ] zangtib , [ 71 ] a bridle and [saddle] crupper, molasses, yarn with the colors of white, red, green, and dark blue, multi-colored rope for the neck [of a horse], half a bolt of blue animal hide, a woolen hat, pelts from a fox, monkey, sable, lynx, wolf, bobcat, and leopard, a brass ladle, a copper ladle, a metal flask with a cover, [ 72 ] a tea strainer, a skin-bellow, a hearth covering, a pouch for tea, a bowl used for roasted barely flour, a butter container, a set of seven dishes, a gun, a bag of gunpowder, a pair of primary boxes [used by nomads], [ 73 ] a complete saddle, a riding horse, instruments, a mule, a dzo , a female dzo , a female yak, a yak, and five ounces of silver coins, and white [scarfs offered at the end.”[ 74 ] At the age of sixty-five in the Wood Horse year, 1894, Rigpe Raltri conferred teachings, such as the empowerment and instructions for his father’s heart essence teachings, to those who kept the tantric commitment such as his noble son Do Khamsum Zilnön Gyepa Dorje (1890–1939). [ 75 ] Wondrous signs of the blessings from the empowerment arose for the disciples including his son. The back of the fifth folio of Do Rinpoche’s (Zilnön Gyepa Dorje) Autobiography: A Garland of Beautiful Flowers states: “In the Male Wood Horse Year, the Lord Father, the Dharma Lord (Reltri), opened the door to the profound maturing empowerments and liberating instructions. When the blessings had descended into my body, speech, and mind there was a transformation of perception. In the end, he physically bestowed auspicious articles and emblems to support [the blessings].” Rigpe Raltri was sixty-six years old in the Wood Sheep year, 1895, and as mentioned earlier [in this set of texts], Gurong Orgyen Jigdral Chöying Dorje (1875–1932) had entered the monastery in the Water Snake year, 1893.[ 76 ] He lived there and relied upon teachers such as Dzogchen Khenpo Kalden. At the age of twenty-one in the Wood Sheep year, 1895, he went with Dzogchen Khenpo Kalden to Karza Hermitage, and he met Raltri there. Through this, it is apparent that Raltri lived at Karza Hermitage and occupied its monastic seat at that time. When Raltri died, Do Rinpoche [Zilön Gyepa Dorje] was very young and Raltri’s wife Ragza Rigche Wangmo loved Kyernang Monastery. [ 77 ] Therefore, following his death, it is evident that Karza Hermitage, or Kardza Monastery, gradually became empty. CONCERNING HIS DEATH At the age of sixty-seven in the Fire Monkey year, 1896, Rigpe Raltri bestowed and entrusted to his son [Zilnön Gyepa Dorje] the empowerments, oral transmissions, and instructions for the entire cycle of his heart essence teachings accompanied with supplications. He then enthroned his son as the holder of the Heart Essence teachings. Later, on the thirteenth day of the twelfth month of that year, Raltri died and subsumed himself into the basic space of phenomena. As he passed into the state of the great noble ones, many signs occurred such as the sound of music, emanations of various light, earthquakes, and the blossoming of flowers. On the front of the 6th folio of Do Rinpoche’s Autobiography: A Garland of Beautiful Flowers , it states: “When I was seven years of age in the Fire Monkey year, my Lord Father (Rigpe Raltri) relinquished his entrustment and command as a keeper of the teachings to me along with the three Enlightened Heart-Essence (Tugtik) teachings of his own tradition and the Heart Essence (Nyingtik). He told many prophecies about the future and passed away peacefully. As he attained the state of the great noble ones, there appeared many signs such as sounds, lights, earthquakes, and even the blossoming of flowers in the winter. “Having mixed together the oral transmission of the omniscient hierarchs Marpa (1012?–1097), [ 78 ] Milarepa (1040–1123), [ 79 ] Dagpo Lhaje [Gampopa] (1079–1153), [ 80 ] and the pure visions of the treasure tradition into one stream, Raltri transmitted the direct lineage of his father to me, and I received it.” Do Dasal Wangmo's work, Abridge Biographies: The Lineage of the Do Family states: “On the thirteenth day of the victorious month (the twelfth month), when he turned sixty-seven years old, he passed into the peaceful space accompanied with the sound of “May Vairocana come." “When his body was being cremated, there were many miraculous sights such as a white cloud in the shape of a dragon floating above, an interlaced net of various colored rainbows in the surrounding environment of the earth and sky, and the simultaneous blossoming of azalea flowers.” In the beginning, you sought out study And became rich in the transmission of the sūtras and tantras. In the middle, you solely endeavored in attending your sacred father. In the end, you made a family and widely spread your father’s teachings. The hidden yogin, the supreme Dechen Reltri—I bow to you. COLOPHON None NOTES [1] ’bri gung gdan rabs gser phreng [2] The text reads et cetera. [3] Referring to Tri Songdetsen’s (khri srong lde brtsan, 742–800, BDRC P7787 ) son mu tig btsan po (mu tig btsan po, BDRC P2MS13217 ). [4] Kutön Tsöndru Yangdrung (khu ston brtson ’grus g.yung drung, 1011–1075, BDRC P3464 ) a junior disciple of Atiśa (a ti sha, 982–1054/1055, BDRC P3379 ) [5] spyan snga ba chos kyi grags pa; There are various sources that have a slight variance in the order of the monastic seat holders of Drigung Til Monastery (’bri gung mthil dgon pa, BDRC G340 ). [6] sgom pa rin chen rnam rgyal and kun dga’ rin chen [7] rin chen phun tshogs chos kyi rgyal po [8] ’bri gung chung tshang 01 chos kyi grags pa [9] ’bri gung chung tshang 02 don grub chos gyal [10] ’bri gung chung tshang 03 chos kyi nyi ma [11] This is also ’jigs med nyi byed as mentioned on the cover page. ’bri gung chung tshang 04 bstan ’dzin chos kyi rgyal mtshan and ’jigs med gling pa [12] rig pa’i ral gri and mdo mkhyen brtse ye she rdo rje [13] Around Zhagtra Mountain there is a place called Ma Khaka (rma kha ka). In that area is the place called Yu Tso (g.yu mtsho). There Do Khyentse Yeshe Dorje built the Do Gar Mountain hermitage (mdo sgar ri khrod); however, it no longer exists. [14] rdzong sngon ’jigs med chos kyi go cha [15] thub bstan ’jigs med dga’ ba, or don mchog dar rgyas [16] ’be bza’ and ’ba’ yul/’ba’ rdzong [17] chab cha and mtsho sngon po [18] mthu stobs and bo chog [19] rme ba khan chen tshe dbang rig ’dzin [20] kon mchog rin chen [21] o rgyan gsang chen chos ’khor gling. He restored this in 1984 according to BDRC W20214 . [22] pad+ma ri mtho and mgo log [23] a skyong bu mo 'dzom pa skyid [24] rang rnam mkha’ ’gro’i zhal lung, BDRC W21847 [25] shes rab me ’bar, 1829–1842, BDRC P1PD76603 [26] mdo tshang gi brgyud pa’i rnam thar mdo bsdus, BDRC W1GS60403 , translated on Tib Shelf here: Abridged Biographies: The Lineage of the Do Family [27] bstan ’dzin chos kyi rgyal mtshan [28] Yul shar phyogs su byung ba’i rdzogs chen rnal ’byor pa mnga’ bdag d+harma badz+ra gyi rnam thar dpag bsam yongs ’du’i ljon bzang [29] blo gsal sgrol ma, BDRC P1GS138134 [30] ma hA skyid lung dgon, BDRC G353 [31] g.yi khog and lcags rkyang sde cha rgyal sras [32] mi nyag bzhag bra and la’u thang dgon pa, BDRC G4110 [33] rdzogs chen grub dbang 04 mi ’gyur nam mkha'i rdo rje, 1793–1870, BDRC P1710 [34] rdza dpal sprul o rgyan ’jigs med chos kyi dbang po, 1808–1887, BDRC P270 [35] rgyal sras gzhan phan mtha’ yas ’od zer, 1800–1855/1869, BDRC P697 [36] pad+ma badz+ra, 1807–1884, BDRC P6744 [37] gsang ba snying po [38] snying thig [39] ’gu thang rgyal po and lha ldan [40] rten gsum [41] yu thang, BDRC G1PD76606 [42] bzhag bra, BDRC G3500 [43] rgyal mo tsha ba rong [44] rgyal mo rong gi sgang [45] dpal chen po and rgyal mo dmu do [46] g.yu sgra phug and g.yu sgra snying po [47] gar nang kar mdza’ ri khrod [48] dpal ri’i dgon [49] mdo dri med grags pa, 1846–1886, BDRC P8006 ; ’od zer mtha’ yas, BDRC P5052 ; a bu ye shes rdo rje [50] rgyal rong khaH mchog dgon [51] mi nyag sker nang dgon [52] dgu rong gsku phreng snga phyi’i rnam thar [53] skal ldan rgya mtsho [54] rgya rong rdzong ’gag [55] khro zur d+harma badz+ra [56] mi nyak seng ge dgon [57] drag po dpal chen ’dus pa, ma mgon gyul mdos, and mkha' 'gro'i bsu zlog [58] /lo der khro zur d+harma badz+ra sku gshegs rgyal sras ral gri dang /_mdo dri med grags pa/_a bu ye shes rdo rje sogs gdan drangs/_lha sgang khri pa/_a ba bla ma/_dom lung sprul sku/_dpal ri’i khri pa/_skyer nang khri pa/_lcam pa gsang sngags/_a bla rdo rje rgyal mtshan/_phyug mo’i khri pa/_mkhar pa sprul sku/_ba gnas sprul sku/_rdi ra mkhan po/_brag mkhar khri pa/_ra shar sprul sku/_sgar rje bla ma/_rgya sde rab gsal/_sku rgyab mkhan po/_mgar thar khri pa/_la’u thang sprul sku/_cag stong sprul sku/_spyi lug khri pa/_ka bzhi khri pa/_rgya sde ’od gsal/_a khro bla ma blo bzang /_skyer nang ’gyur med lhun grub/_ri khud sprul sku/_stong skor sprul sku/_’dra pa sprul sku/_rtsa ra bla ma sogs bla sprul rgya phrag mang po gdan drangs/ [59] nye gnas sga mi pham bstan pa’i rgyal mtshan [60] zhi khro ngan song sbyong ba [61] zhi khro dgongs pa rang grol [62] khro chu’i phur pa [63] thugs rje chen po sdug bsngal rang grol [64] gser zhel [65] gsol tam [66] phud skong [67] tam bhe [68] tong skud phon dmar [69] glo zungs cha [70] bur li [71] zangs rtib [72] lcags ’gu khebs lden [73] tso sgam [74] mtha’ dkar [75] mdo khams gsum zil gnon dgyas pa rdo rje, Dates from BDRC W1KG987 , translated on Tib Shelf here: A Chronological Timetable: Lives of Do Khyentse's Familial Line . [76] o rgyan ’jigs bral chos dbyings rdo rje [77] ra bza’ rig byed dbang mo was one of Rigpe Raltri’s wives and mother of Do Khamsum Zilnön Gyepa Dorje. [78] mar pa chos kyi blo gros, 1002/1012–1097/1100, BDRC P2636 [79] mi la ras pa, 1040–1123, BDRC P1853 [80] sgam po pa bsod nams rin che, 1079–1153, BDRC P1844 Published: September 2020 Updated: July 2022 BIBLIOGRAPHY thub bstan chos dar. 2008. rgyal sras rig pa’i ral gri’i rnam thar. In mdo mkhyen brtse ye shes rdo rje’i gdung rgyud rim byon gyi rnam thar gsal ba’i me long, 317–339. pe cin: krung go’i bod rig pa dpe skrun khang. BDRC W1KG987 Abstract Rigpe Raltri was the younger son of Do Khyentse Yeshe Dorje. He was recognized as the reincarnation of Jigme Lingpa's son, Jigme Nyinche Özer and became a well-respected guru in Minyak. He was a lineage holder of his father's treasure cycle of The Exceeding Secret, Enlightened Heart-Essence of the Ḍākinī, or the Yangsang Khandro Tugtik, containing The Natural-Liberation of Grasping, or Dzinpa Rangdröl. He entrusted this lineage to his younger son Do Rinpoche Gyepa Dorje. BDRC LINK W1KG987 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 00:27 TRADITION Nyingma INCARNATION LINE N/A HISTORICAL PERIOD 19th Century TEACHERS Do Khyentse Yeshe Dorje Kalden Gyatso The Fourth Dzogchen Drubwang, Mingyur Namkhe Dorje Gyalse Zhenpen Taye Öser Patrül Orgyen Jigmé Chökyi Wangpo Pema Vajra TRANSLATOR Tib Shelf INSTITUTIONS Dzogchen Monastery Derge Monastery Mahā Kyilung Gyalrong Kachok Minyak Kyernang Kardza Pema Rito STUDENTS Somang Choktrül Khamsum Silnön Gyepa Dorje AUTHOR Tubten Chödar The Biography of Gyalse Rigpe Raltri VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! 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Chronicling Do Khyentse Yeshe Dorje's lineage, with special attention to his half-sister Losal Drölma - an honored teacher whose story emerges from the margins of temple narratives. Abridged Biographies: The Lineage of the Do Family Over innumerable eons that came to pass, He accomplished the completely liberating teachings. Yet, to train those difficult to tame, He appeared as the heroic accomplished master, The pre-eminent Jikdrel Yeshe Dorje. Befitting the dispositions, capacities, and intentions of an array of disciples, He conducted himself in the diverse deeds of the noble ones. From the example of the moon’s reflection in water containers, I’m going to narrate an extremely tiny [portion of his life story], merely an iota of a hair tip. The great knowledge-holder Jikdrel Jigme Lingpa (1730–1798) [ 1 ] was born in the central Dra [ 2 ] area in the Yo Region of [Tibet]. He was an emanation of the Sovereign Divine Flower of Brahma (Tri Songdetsen). For three years he practiced in Chimphu [ 3 ] and was cared for by the primordial wisdom body of the omniscient [Longchenpa] Drime Ozer (1308–1364). [ 4 ] His primordial wisdom flourished, an omniscient intelligence that had no need for learning. Being learned, an adept, and inseparable from the victorious Vajradhara, he gave his assurances. In keeping with one of those guarantees, the birthplace of his emanation, Jikdrel Yeshe Dorje , was to be in Go. [ 5 ] It is an area close to the Zalmo Gang Mountain Range in Madza, Dokham. [ 6 ] His father, [the deity] Lhanyen Tanglha, [ 7 ] and his mother, Daza Tsewang Men, [ 8 ] brought him into this world through an act of their love. This was in the morning on the fifteenth day of the tenth month of the Iron Monkey Year (1800), the year called Fierce . [ 9 ] As soon as he was born, he sat in the cross-legged vajra posture and clearly recited the vowels and consonants. Three days after his delivery, at dawn, Dakki Pema Bumde [ 10 ] took him in her hands and set off to Khechara . There he was blessed by many lamas and dakinis. Three days came and passed, and at the break of dawn, he [instantly] appeared in the upper cavity of the small black tent and descended onto his mother’s lap. When he was a few months old, he stood up unsupported and gazed into the southwestern direction with his palms joined together; the Glorious Copper-Colored Mountain and its sacred objects emerged in his vision. After some time had passed, he travelled to Barzhi Rong. [ 11 ] One day, Yingchuk Khandro [ 12 ] hoisted him up and placed him on the rooftop. Nyangrel [Nyima Ozer (1124–1192)] [ 13 ] appeared before him in an expanse of a rainbow and commanded, “Track down Sanggye Lingpa’s reincarnation, Do Drub Sonam Choden!” It was from this prophecy that he recollected his former lives. When he was about a year old, the young child repeatedly uttered the name Do Drub. Even Do Drubwang himself thought about the child and came to meet him. Upon this encounter, Lord Yeshe Dorje perceived Do Drubwang as the great Orgyen himself. “Do you know who I am?” Lama Do Drubwang inquired. In response Yeshe Dorje proclaimed, “Sonam Choden, of course I recognize you!” Through recognizing Do Drubchen [ Jigme Trinle Ozer (1745–1821)], [ 14 ] Yeshe Dorje was assuredly recognized as an unmistaken emanation of the knowledge-holder Jikdrel Lingpa. When Lord Yeshe Dorje was two years old, he was invited to Do Drubchen’s monastic seat of Shukchen Takgo. [ 15 ] After staying there for a month and a half, he returned to [Barzhi] Rong. In the Water Dog Year (1802), Do Drubchen traveled to the area of Derge. Lord Yeshe Dorje and his accompanying entourage arrived at Rudam Lhalung Do. [ 16 ] There, Yeshe Dorje saw the path leading to Lhasa and the places of Samye, [ 17 ] Chimpu, the residence of Tsering Jong, [ 18 ] and others clearly arose in his mind. At a later time at Cholung Dong, [ 19 ] the Lord Yeshe Dorje conferred empowerments and oral transmissions of the ocean-like collected works of Lord Do Drubchen [ Jigme Trinle Ozer ] and the omniscient [Longchenpa] and his heir [Jigme Lingpa] to the many lamas and emanations of Katok Monastery, [ 20 ] Dzogchen Monastery, [ 21 ] Shechen Monastery, and other monastic institutions. [ 22 ] At that time, he saw the form of Guru [Rinpoche] in many different guises, and notably, the forms of Ekajati, Rahula, and Dorje Lekpa appeared. Then both gods and men from Tsering Jong invited him to Tsering Jong, and [shortly after], he met the inviting party of aristocratic officials, such as the attendants of Drigung [lama’s residence]. At Lhalung Khuk in Derge, to create belief in the minds of the queen and prince of Derge, as well as the representatives of Shechen Monastery and Dzogchen Monastery, Do Drubchen himself presented a test to the Lord Yeshe Dorje to see if he was able to recognize the accoutrements of his previous life. He identified each and every one without a mistake, and everyone became elated on account of his recollection. The welcoming party, the Lord [Yeshe Dorje], his sister, his parents, and the entourage all traveled to central Tibet. As he, in particular, had teacher-student connections throughout many lives with Drigungpa, Yeshe Dorje received an extensive enthronement ceremony at Yangri Gang. [ 23 ] At Lhatse Potrang, [ 24 ] Rahula appeared before him, displaying his form. In accordance with the promises of his previous birth, he was encouraged to study at Tsang Tekchok Ling. [ 25 ] However, due to the power of other people, this was disregarded, and he stayed at Drigung Til Monastery, [ 26 ] Podrang Dzongsar, [ 27 ] and other [Drigung establishments]. When Zhabdrung Rinpoche was teaching the instructions for the Six Yogas of Naropa, Yeshe Dorje saw Milarepa (1040–1123) [ 28 ] on the throne, and he listened to the teachings. The Throne Holder of Nyi Dzong, Kham, [ 29 ] gave extensive and detailed explanations on Drigung’s Two Teachings, One Intention . [ 30 ] He comprehended all of these like he had a photographic memory and explained them to others during the night. When he had turned ten years old, he stayed there for three years. For a long while he served at the lotus feet of a number of excellent beings, such as Zhabdrung Rinpoche, Gyelse Rinpoche (1793–1826), [ 31 ] Tsurpu Gyeltsab (1821–1876), the Throne Holder of Nyi Dzong, Tsogyel Tulku of Pelri, Longchen Rolpa Tsel, and Gyelse of Zurkhar Tekchok Ling. [ 32 ] He received the maturing empowerments and studied the liberating instructions of several religious approaches as found in the sutras, tantras, oral lineages, treasure lineages, pure vision teachings, and the practices as explained in the textual commentaries. As a result of this, he reached the highest degree [of understanding]. As Yeshe Dorje went on pilgrimage to a mountainous retreat, Padmasambhava appeared and blessed him in the meditation hut. Thereafter he went to the monastic seat of Tsering Jong and met with the queen mother and the omniscient one, Wonpo [Gyelse Rinpoche], along with countless disciples that congregated there. Next, he went to the Crystal Cave, where light rays emanated from the heart-center of the regent statue of Guru [Rinpoche] and dissolved into him. Once again, as he was traveling to Kham, his father Tanglha came in a dream and encouraged him by saying, “Son, do not be disheartened about going to Kham. Go and receive all the instructions from your karmically connected lama.” When he arrived at a place called Darlung Nyak in Do Me, [ 33 ] there were signs of welcoming by the local deity Nyenpo Yutse, [ 34 ] such as rainbow lights in the sky and sounds of music. There he reunited with his father in the presence of Do Drubwang. He stayed there for three years, completely filling his mind with maturing empowerments and liberating instructions that are vast like the ocean. The common and uncommon profound teachings that he received from his lama included an extensive, detailed commentary on the Treasury of Qualities , Gampopa’s Jewel Ornament of Liberation , the instructional manual Unexcelled Primordial Wisdom ( Yeshe Lama ), practices for the channels and winds, and Seventeen Tantras of [Dzogchen]. In the year when he turned sixteen years old, Do Drubwang sent him once again to central Tibet, as he had five reasons for doing so. While traveling by boat through the rocky environs of the Drichu River, Drupai Wangchuk of Ranyak aimed a gun loaded with copper bullets at Yeshe Dorje’s heart—He fired. Not only was Yeshe Dorje not harmed, but an extraordinary realization was born within him. Obstacles were dispersed, and [signs occurred], such as the body of Hayagriva emerging on a stone. He also received the power over life, [ 35 ] fulfilling the first of five reasons. Eventually, he arrived at Drigung Til Monastery. Then he went to Samye and offered a hundred thousand mandalas in front of the Great Enlightened One [36 ] [statue]. Consequently, the primordial wisdom dakini actually appeared and led him to the Vairocana [statue] in the uppermost room. Vairocana, becoming alive, bestowed upon him seven crystal scrolls and other items through which he received empowerment along with prophecies, fulfilling the second of five reasons. Yeshe Dorje practiced the approach and accomplishment [stages of meditation] for the practice of the Guru at the Tsogyel’s upper secret cave in Chimpu. For this reason, he had visions of the various forms of the Guru as the light from their hearts filled the sacred dwelling. However, what is more pertinent is that at dawn for seven days, he traveled to the Heaps of Joy [ Realm ] by his powers of manifestation and discovered extensive and profound accomplishments, fulfilling the third of five reasons. For three days at Samye Kardzo Ling, [ 37 ] he stayed at the root of the life-force tree [ 38 ] of Pehar, three days beside the [protector’s] mask, and one day at the door of Dzamling Sokdu. [ 39 ] The following morning the dharma protector came, opened the door, and invited him inside. Immediately upon entering, the door closed shut, and a multitude of restless provocations of gods and demons appeared, and he overwhelmed them with his splendorous gaze. [ 40 ] The following morning, when all these challenging magical displays ceased, the dharma protector once again opened the door and escorted him out with incense and music. The dharma protector offered him his own soul-stone [ 41 ] placed on silk and pledged his servitude, fulfilling the fourth of five great reasons. Next he went to the Crystal Cave, and the regent statue of [Guru Rinpoche] opened his eyes and smiled. That night the great Chetsun (12th c.) [ 42 ] and Namkha Jigme Trulzhik Wangdrak Gyatso [ 43 ] showed themselves to him and gave him oral instructions. Since he [went on pilgrimage] and made connections at Chakzam Chuwori Monastery, [ 44 ] he had a vision of Tangtong Gyelpo (1361–1485) [ 45 ] who gave him prophesized commands. The following morning he extracted a treasure, a reddish-gold regent statue of the Guru that liberates upon seeing, fulfilling the fifth of five reasons. Then Yeshe Dorje returned to Drigung Til Monastery where he received teachings from Jigme Lingpa’s Gyelse Rinpoche, such as the empowerment of the Sutra of the Assembly [ 46 ] from the lineage of the previous omniscient one [Jigme Lingpa]. He returned to Kham once again, and on the way, he actually saw Lhanyen Tang Lha (his father) and Tang Lha’s ancestors, wife, and children. Upon reaching the age of seventeen, he returned to Do Drubwang, who bestowed upon him the instructions of the channels and winds, all the commentaries of the Guhyagarbhatantra from the lineage of the previous omniscient one [Jigme Lingpa], along with supportive oral transmissions, and entrustments. In accordance with Do Drub’s command, at Katok Monastery, he served at the feet of a number of great beings of Kham, including the great lord of the proponents of the five sciences, Getse Mahapandita [Gyurme Tsewang Chokdrub] (1761–1829), [ 47 ] the lord of adepts, Zhingkyong, [ 48 ] and Gyarong Namkha Tsewang. [ 49 ] He studied, contemplated, and meditated upon an unfathomable amount of doctrinal systems of sutra and mantra, causing him to perfect his skill of wisdom. He also received the Nyingma tantras from Kilung Lama Jigme Ngotsar. [ 50 ] It was at that time that completely comprehended the Vimalamitra’s (8th c.) [ 51 ] tantric commentary on the appearance of clear light. [ 52 ] Next as he traveled to upper Ma, [ 53 ] the leader of the thirteen deities of the [mountain] peaks, White-Silver Tārā, [ 54 ] extended him an invitation. As the time of the auspicious interdependent connections had befallen him, a cycle of the Lotus King’s teaching [ 55 ] came upon him in a pure vision. In his revelation, he saw the Noble One Gesar wearing a mi muk [ 56 ] bard’s hat and singing a song of brilliantly overwhelming the eight classes. On the tenth day of the fifth month of the Earth Rabbit Year (1819), he began wearing white clothes and his hair in braids. Whatever things he possessed—supplies for the encampment, accoutrements for offerings, a horse, a mule, clothes, and food—he offered them all without exception to Drigung Lama, displaying his abandonment of all things. That night in a state of brilliance, the king of the doctrine, Longchenpa, gave him the instructional teachings of the great Yangtik [practice cycle], and he integrated the instructions. Furthermore, a number of his special deities and the primordial wisdom dakini took care of him. By virtue of this, he perfectly completed the qualities of knowledge, love, and capability and was able to master the four enlightened activities. He paid respects to excellent ones from various orders, particularly the knowledge-holder Jikdrel Lingpa’s supreme heart son Jikme Trinle Ozer, also known as the custodian of the teachings Jangchub Dorje and the lord of the family. He thoroughly filled his excellent vase-like mind with the exegetical lineage of the Great Perfection—the natural essence of the teachings of the victors of the three times—and the nectar of the pith instructions of the aural lineage all in their entirety. Great blessings of the wisdom mind diffused into him, and he progressed into a high state of accomplishment, becoming realized and liberated simultaneously. Do Drubchen then bestowed the seals of entrustment, recited prayers, and made prophecies. Yeshe Dorje went to the Great Compassionate One in Trokyab, Gyelrong [ 57 ] where the statue uttered the six-syllable mantra three times. He made aspiration prayers and supplications. Everyone heard that he received help through making these prayers. He then traveled north to the Amye Mu Mountain in Linggya, [ 58 ] where he opened the door of the sacred site, which contained a thousand naturally-arisen buddhas. When he was in the vicinity of Jamo Plain in Rebkong, [ 59 ] he contracted smallpox, and he roamed all pure realms in his state of lucidity. Later he went to the Glorious Copper-Colored Mountain, where he completely received the four empowerments from Guru [Rinpoche]. He performed limitless benefit for sentient beings, such as annihilating evil gods and demons. On the thirteenth day of the month of miracles in the Iron Snake Year (1821), Lama Do Drubchen gave his final testament in full. Yeshe Dorje then journeyed to the eight sacred sites of the accomplished ones in Rebkong. At the Jang Yama Tashi Khyil, [ 60 ] he taught the preliminary practices of the Heart Essence of the Vast Expanse [ 61 ] to a group of about fifty people. Then for a while he stayed at the newly established hermitage at Linggya. There he gave empowerments and oral transmissions for teachings, such as the Heart Essence of the Vast Expanse and The Eight Pronouncements , as well as individual and suitable instructional advice and direct introduction [to the nature of mind] to monastics and practitioners of mantra of the area. Hundreds of mantra practitioners escorted him to Golok, Yarlung Pemako, [ 62 ] Derge, Rudam, and Dzato. [ 63 ] They were cared for by the connection of seeing, hearing, remembering, and being in physical contact with him. Since Yeshe Dorje attained freedom from appearances and mental perceptions, he enacted the conduct like that of the [the great hunter], glorious Shavaripa, through performing limitless miracles such as killing animals and reviving them, giving disciples no other option but to become faithful. In front of the Great Compassionate One in Trokyab, he practiced the Natural Liberation of Suffering , [ 64 ] and as a result, the statue laughed, and the nectar boiled. In the four areas of Golok, he gave instructions of the preliminary practices of the channels and winds to a group of about a hundred people, including Pema Senge, and the signs of warmth manifested. According to the prophecy of the dakinis, in the Water Sheep Year (1823), he opened the doors of the auspicious interdependent connections. In remote and pleasing locations, he held tantric feasts resulting in the manifestation of excellent signs shared by all. These included all the leaders of the entourage undergoing the thrilling experience of the dawning of suchness, swirls of rainbow light appearing around the maṇḍala, and people giving up on sleep as their bodies were in a carefree state. Since he perfected auspicious interdependent connections, the dakinis enthroned him with the title Lord of Adepts. Once again, Yeshe Dorje traveled to Dzirka, Golok, upper and lower Tsang, and Yukhok, as it was time to teach his disciples. By connecting with people of superior and inferior capacities, he made the gatherings more meaningful. He gave ripening instructions of the Heart Essence of the Vast Expanse to those of superior faculties led by Sengtsang Lama Tengye. [ 65 ] Then he stayed in the Drongdzong Hermitage in Trokyab for a while. Again he journeyed to Derge, Dzogchen Monastery, Shri Simha [College], [ 66 ] Shechen Monastery, and Chaktsa. [ 67 ] Yeshe Dorje made dharmic connections and gave introductions of the view to fortunate ones, such as the direct disciples of the Omniscient One [Jigme Lingpa]. Then he met Jigme Gyelwai Nyugu (1765–1842) [ 68 ] and Getrul Rinpoche as they came to Dza Darthang. [ 69 ] They mutually gave each other empowerments and so forth, resulting in the single integration of their enlightened minds. Through engaging in the approach and accomplishment practices at places, such as the sacred site of Pema Bum, he liberated any physical obstacles he had. The Lord Yeshe Dorje took care of the majority of humans and non-humans of the eighteen kingdoms of Gyelrong. He also looked after Rebkong, Golok, and Minyak Rabgang, as well as the king of Somang and Trokyab [King] Miwang Tsewang Namkha, in particular. [ 70 ] He accepted them as his disciples and gave them empowerments, instructions, and advice. Numerous people gained instant liberation through his supporting acts of compassion, such as seeing his face, hearing his voice, being touched by his hand, and even being scolded or physically reprimanded. Yeshe Dorje accomplished unfathomable benefit for beings through acts such as establishing even the unruly in the doctrine through his myriad miraculous powers and binding the evil gods and demons into oaths. In the Fire Tiger Year (1866) of the fourteenth calendrical cycle, he passed away accompanied by several wondrous displays such as sounds and light. The Lord Do Khyentse Yeshe Dorje’s sister was Losel Drolma (1802–1861). [ 71 ] Her father was Chokor Sonam Pen, [ 72 ] and her mother was Tsewang Men. She was born on the tenth day of the Resultant month (the 10th month) [ 73 ] of the Water Dog Year (1802) of the thirteenth calendrical cycle. In the early morning of her birth, a great resounding of [Tārā’s] ten-syllable mantra was clearly heard, and many amazing signs manifested, such as a green light pervading the entire house. By relying upon her root lama, Do Drubwang, and his teachings and advice, her mind-stream was liberated. She received all the instructions of the Exceedingly Secret Enlightened Heart Essence [ 74 ] from the Lord Yeshe Dorje, most notably. She achieved accomplishment by engaging in these practices, and she saw the faces of the primordial wisdom dakini and a number of her personal deities. The dharma protectors and the hosts of haughty ones obeyed her in servitude, and she became renowned for being the emanation of the mother Tare and Vajravarahi. Every so often, she would appear in a cross-legged position in the air, and by reciting pat, she would teleport to a new place and later reappear in a corporal form. She mastered miraculous powers such as these. She was a holder of the treasures and a custodian of The Enlightened Heart Essence’s teachings and passed away at the age of fifty-nine. The noble daughter of the supreme Refuge Lord Yeshe Dorje was Khaying Drolma (1823–1854), [ 75 ] born in the Water Sheep Year (1823) of the fourteenth calendrical cycle. She received teachings and instructions from her father through which a special realization developed in her. She was bequeathed to the King of Trokyab, Tsewang Namkha, [ 76 ] as his queen. She passed away at the age of thirty-two on account of [an illness caused by] bad food. Her body shrank to about the size of one cubit, and through offering it to the fire [for cremation], many rainbow lights appeared, and tiny pearl-like relics were found. The noble son Sherab Mebar (1829–1842) [ 77 ] was the compassionate manifestation of Do Drubwang and also was blessed by Manjugosha. From the time he was small, he knew how to read and write his letters, as well as other things, without the need to learn them. He was naturally empowered with kindness, compassion, and bodhicitta, and he understood all phenomena through his teachers’ mere indications. From time to time, Manjushri and his consort revealed themselves to him. Sherab Mebar placed a barley grain under his tongue, and after a moment, a long sprout emerged with the A Ra Pa Ca [mantra of Manjushri] visibly apparent on its side of the stem. A few fortunate ones perceived the flames of [Manjushri’s] blazing golden sword but could not see the body [of Manjushri]. On the account of considerably unusual things such as that, in addition to a polluted samaya, he was born in the Earth Ox Year (1829) but passed away in the Water Tiger Year (1842). His body shrank to no more than a cubit in height. Gyelse Rigpai Reltri was born in the Iron Tiger Year (1830) of the fourteenth calendrical cycle. He was the reincarnation of Jigme Lingpa’s son, Jigme Nyinche Wangpo. At the time of his birth a ruddy-gold sword the size of a cubit fell into the hands of the Lord of Refuge Yeshe Dorje, who named him after it. He attended many great and excellent beings, such as his Lord Father Yeshe Dorje, Dzogchen Khenpo Pema Vajra (1807–1884), [ 78 ] Paltrul Rinpoche (1808–1887), [ 79 ] and the Forth Dzogchen Tulku [Mingyur Namkhai Dorje] (1793–1870). [ 80 ] He received the general teachings of the sutras and tantras as well as the oral, treasure, and pure vision teachings. Most notably, he received in their entirety the empowerments, instructions, transmissions, supportive teachings, and entrustment of The Exceedingly Secret Enlightened Heart Essence , the wisdom-mind treasure of the great Vajra Holder, his Lord Father Do Khyentse Yeshe Dorje. On account of practicing those single-pointedly, he realized without any delusion the essential meaning. He did not accept a group of many lamas or disciples and lived in a hidden way. However, he did accept a few with high acumen and who possessed the fortunate karma. On the fifteenth day of the Victorious month when he was sixty-six years of age, it is said Vairocana came forth as he peacefully died accompanied with sounds and lights. When his body was cremated, it reduced in size to about the size of one cubit. At that time a few wondrous signs occurred—the three levels of existence [the sky, earth, and subterranean levels] were filled with visuals like images of endless knots—a dazzling and colorful form of a dragon of white and rainbow clouds circling above, and lights in the shapes of spokes, vertical beams, spheres, and squares. Azalea flowers also blossomed simultaneously. The son of Lord Rigpai Reltri and Ragza Rigche Wangmo [ 81 ] was Khamsum Zilnon Gyepa Dorje (1890–1939). [ 82 ] He was born on the fourth day of the Saga month in the Iron Tiger Year (1890) of the fifteenth calendrical cycle. Drubwang Do Khyentse’s prophecy foretold: “Light rays will emanate from the tip of the sword of skillful means [and enter] into the golden lair of a knowledgeable earth-snake, giving birth to a person who will press down the necks of eighty tigers.” In accordance with the prophecy, just after his birth, Rudam Gemang Tulku, Tubwang Tenpai Nyima (1857?–1925) [ 83 ] recognized him as the reincarnation of Do Rinpoche Drime Drakpa (1846–1886), [ 84 ] made long-life prayers, and crowned him with his name. At the age of five, he learned to read and write simply by some gesturing from his tutor. He completely received all the empowerments, oral transmissions, instructions, entrustments, and aspirational prayers of his father’s Enlightened Heart Essence cycle of teachings [lineage] and was enthroned as a regent. When he was nine years old, he traveled to Dodrub Monastery. [ 85 ] He attended Dodrub Tenpai Nyima, the Fifth Dzogchen Rinpoche [Tubten Chokyi Dorje] (1872–1935), [ 86 ] Ju Mipham (1846–1912), [ 87 ] Minyak Tsokshul Norbu Tenzin, [ 88 ] Khenchen Ratnakirti, [ 89 ] and the Second Gemang [Tenpai Nyima]. He received and trained in many systems of teachings contained in the vehicle of characteristics, such as the texts of the Middle Way ( Madhyamaka ), Perfection of Wisdom ( Prajnaparamita ), Monastic Conduct ( Vinaya ), and The Treasury of Abhidharma ( Abhidharmakosha ). He additionally trained in the mantra [vehicle] of the oral, treasure, and pure vision teachings, such as the Seventeen Dzogchen Tantras and the Seven Treasuries. As a result, he was replete with the skills of supreme knowledge. He also received the uncommon cycles of the Dzogchen aural lineage from Drukpa Drodul Pawo Dorje (1842–1924). [ 90 ] Drubchok Zhechenpa, Kugo Tenpa Gyeltsen, [ 91 ] abruptly introduced him to the [nature of] mind utilizing examples, meaning, and symbols. By engaging in the practice of The Garland of Fiery Meteors of the Wrathful Guru [ 92 ] in the golden-boulder cave, a practice cave in Minyak, he had a vision of the Guru. Then he bound into servitude the goddess Chandali , the guardian of The Exceedingly Secret Enlightened Heart Essence. Then Manjushri emanated as a person dressed in white and entrusted implements, an arrow, and a piwam lute. But in particular, the wisdom body of Do Khyentse Yeshe Dorje cared for him and showered the blessings of his wisdom mind upon him. Due to that, all apparent existence manifested as symbols and texts, and he realized the scriptures as instructional advice. Everything he did during his life spontaneously accomplished the benefit of others. Up to and including his eighteenth year, he looked after his disciples in the eighteen kingdoms of Gyelrong and in the land of eastern Minyak. When he was twenty years old, he journeyed north and in Dranak Khasum, upper and lower Golok, Rongpo in Rebkong, upper and lower Trokho, [ 93 ] caring for the majority of monastics and laypeople of a variety of capacities and established them in [path of] maturating empowerments and liberating instructions. He then constructed the Tri Dargye Jamchen Chokhor Ling Monastery in Mekhok. [ 94 ] He passed away at the age of fifty on the thirteenth day of the second month. When his body was being cremated, the sky was filled with rainbow clouds, and his body produced an unimaginable amount of tiny pearl-like relics. Tsedzin Wangmo (1894–1953), [ 95 ] who shared the same parents with Lord Khamsum Zilnon Gyepa Dorje, was born in the Wood Horse Year (1894) of the fifteenth calendrical cycle. She learned to read and write from Do Rinpoche’s tutor, Osel Nyima. [ 96 ] She learned the science of medicine from Ju Mipham’s disciple, Troru Jampel. [ 97 ] She received lessons on poetry and grammar from Adzom Drukpa Rinpoche and the cycles of teachings of the “red” practical instructions of the aural lineage of the father and heir, [Longchenpa and Jigme Lingpa]. She was very generous, continuously giving alms to beggars. Most notably, out of her love, she gave the destitute whatever medicine they wanted while not accepting any money in return. All people near and far respected her as a mother. She passed away on the twenty-fifth day of the Water Snake Year (1953) of the sixteenth calendrical cycle. The warmth of her body did not diminish for seven days, and when her body was being cremated, the sky was utterly clear. Her body left behind five kinds of large pearl-like relics. Gyelse Rigpai Reltri and [Sonam Wangmo], [ 98 ] the queen of [Tsegon Rigdzin] King of Somang, [ 99 ] had a son who was the reincarnation of Khaying Drolma, daughter [of Do Khyentse Yeshe Dorje]. Somang Choktrul (1855–c.1935) was born in the Wood Rabbit Year (1855) of the fourteenth calendrical cycle. He ruled the throne after the king's death and quelled illnesses, famine, and conflict in the region of Trochu. [ 100 ] The might of the ministers, people, and political dominion grew immensely. He attended to lamas, such as his Lord-Father Rigpai Reltri and Do Rinpoche Drime Drakpa. He was renowned as a pundit in the fields of science, and his son was called Trungsar, [ 101 ] who did not leave behind any descendants. At [Do] Gar, [ 102 ] Do Rinpoche Khamsum Zilnon Gyepa Dorje took ordination, and the familial lineage was broken. [Before this], when Do Khyentse was passing into the pure realms, Do Rinpoche Drime Drakpa, Abu Tulku, and other heirs asked him, “Where will the emanation be?” Do Khyentse responded, “Many emanations of mine will come forth, but you will not find them by searching. They will return since they know their own home.” The monks and lamas of Kyilung Monastery [ 103 ] came and asked him again. He answered as he had done before, and they returned to their own monastery. Later, at Gartok, Do Rinpoche Gyepa Dorje’s younger brother, both sharing the same mother, was recognized as the emanation Rangjung Dorje. He was born in the Earth Monkey Year (1908) of the fifteenth calendrical cycle. Do Rinpoche taught him to read, and from Drok Khen and Khen O [ 104 ] of Pelyul Darthang Monastery, [ 105 ] he learned calligraphy and the majority of the textual traditions of Indian and Tibetan scholars, such as An Introduction to the Bodhisattva’s Way of Life ( Bodhicaryavatara ), Treasury of Precious Qualities , and Wish-Fulfilling Treasury . Although he was innately intelligent, he always remained humble and did not harbor any conceit. He received many profound teachings from tantras, pith instructions, and oral transmissions from several great beings, such as Adzom Drukpa, Gyelse Gyurme Dorje (b. 1895), [ 106 ] the famed Dzogchen abbot and vajra-holder Tubten, and other lamas and emanations of Dzogchen Monastery. He particularly received the empowerments, oral transmissions, and instructions for The Heart Essence and The Enlightened Heart Essence from his elder brother. Realization manifested within him through secretly engaging in those practices. He went to Tsering Jong, the residence of the Omniscient One [Jigme Lingpa], where he bestowed the empowerments and oral transmissions for The Words of My Perfect Teacher and two sections of The Heart Essence to the disciples of that area. Apart from this, he never gave empowerments or the like to anyone else. He passed away on the twenty-second day of the second month at the age of thirty-nine, his body shrinking to the size of a cubit. Having promised at Kyilung Monastery, he [Do Khyentse] returned as the emanation of the great lord of adepts, Amdo Zenkar [ 107 ] and established all beings of all capacities of that area onto the path of liberation. He recollected his previous life, including how he built the monastery. He also gave many teachings [during his life]. He passed into the space of peace, having lived a full life. That Lord’s reincarnated emanation was [the Third Alak Zenkar] Tubten Lungrik Mawai Nyima (b. 1943). [ 108 ] He was born in the Water Sheep Year (1943) to his father Nyima Ozer and mother Rinchen Lhamo of Gyelrong. [ 109 ] He learned to read simply by some gesturing from his tutor Pelri Orgyen. When he was twelve years old, he went to Rudam Dzogchen Monastery. He received and comprehended the teachings from Dzog Trul [Jikdrel Jangchub Dorje] (1935–1959), [ 110 ] Khen Tubnyen (1883–1959), [ 111 ] Jamyang Khyentse Tulku Jamyang Gawai Lodro (1893–1959), [ 112 ] and his tutor Khen. [ 113 ] He additionally learned poetry from Khen Ngak Nor [ 114 ] and An Introduction to the Bodhisattva’s Way of Life from Khen Pema Tsewang (1902–1959). [ 115 ] They only needed to simply teach him through gesturing, [as he already understood]. He served at the feet of a number of excellent ones at Dodrub Monastery, such as the two supreme emanations of Do Drubwang, [developing] an extensive capacity of knowledge concerning sutras, mantras, and the other fields of knowledge. These days he is the crown ornament of scholars in the Land of Snow. Many countries inside and outside [of Tibet] extend invitations and respect to him, as he is a source for their veneration. He lives for the glory of the teachings and beings. This he had assured. COLOPHON Some faithful people proclaimed The Biographies of the Lineage of the of the Do Family ought to be composed. Dasel Wangmo , a surviving descendant of the Do family, wrote this mere introductory text upon their behest. May virtue and excellence pervade. May it be auspicious! Mangalam! NOTES [1] 'jigs med gling pa, BDRC P314 [2] g.yo ru grwa'i dbus [3] bsam yas mchims phu, BDRC G3528 [4] klong chen rab 'byams pa dri med 'od zer, BDRC P1583 [5] mgo [6] mdo mkham rma rdza zal mo [7] lha gnyan thang lha [8] mda' bza' tshe dbang sman, BDRC P1PD76598 [9] The original Tibetan states that the year he was born is called rab 'dod. This corresponded to the thirteenth year of the calendrical cycle, the Earth Rabbit Year called myos ldan. However, this is not the name of the Iron Monkey Year, which matches to drag po. [10] Dak+ki pad+ma 'bum sde [11] bar bzhi rong [12] dbyings phyug mkha' 'gro [13] nyang ral nyi ma 'od zer, BDRC P364 [14] rdo grub chen 01 'jigs med 'phrin las 'od zer, BDRC P293 [15] shugs chen stag mgo ru phan bde 'gro don gling, BDRC G4952 [16] ru dam lha lung mdo [17] bsam yas, BDRC G287 [18] tshe ring ljongs, BDRC G351 [19] chos lung gdong [20] kaH tog dgon, BDRC G17 [21] rdzogs chen dgon, BDRC G16 [22] zhe chen dgon, BDRC G20 [23] yang ri sgang [24] lha rtse'i pho brang [25] gtsang theg mchog gling, BDRC G00AG01698 [26] 'bri gung mthil dgon, BDRC G340 [27] pho brang rdzong gsar [28] mi la ras pa, BDRC P1853 [29] khams nyi rdzong khri pa [30] bri gung bstan gnyis dgongs gcig—Please contact us if you have any information concerning this text. [31] 'bri gung chung tshang 04 bstan 'dzin chos kyi rgyal mtshan, BDRC P2233 . He is the son of Jigme Lingpa. [32] zhabs drung rin po che; rgyal sras rin po che, BDRC P2233 ; mtshur phu'i rgyal tshab, BDRC P10583 ; nyi rdzong khri ba; dpal ri'i mtsho rgyal sprul sku; klong chen rol ba rtsal; zur mkhar theg chen gling pa'i rgyal sras [33] mdo smad dar lung nyag [34] gnyan po g.yu rtse [35] This is possibly referring to attaining the second level of a knowledge-holder. [36] byang chub chen po [37] bsam yas dkor mdzod [38] bla shing [39] 'dzam gling srog sdud [40] This is referring to the practice of severance (gcod). [41] bla rdo [42] lce btsun seng ge dbang phyug, BDRC P0RK1222 [43] nam mkha' 'jigs med 'khrul zhig dbang drag rgya mtsho [44] lcags zam chu bo ri, BDRC G3320 [45] thang stong rgyal po, BDRC P2778 [46] 'dus pa mdo [47] 'gyur med tshe dbang mchog grub, BDRC P2943 [48] grub pa'i dbang phyug zhing skyong; dri me zhing skyong 02 'jigs med rig 'dzin mgon po, BDRC P5992 . The translators have not been able to confirm this BDRC citation. However, it was sourced from the Treasury of Lives page of Do Khyentse Yeshe Dorje. Please contact us if you can confirm. [49] rgya rong nam mkha' tshe dbang [50] 'jigs med ngo mtshar rgya mtsho, BDRC P2881 . Date of birth is proposed to be around 1750/1760. [51] bi ma la mi tra, BDRC P5011 [52] 'od gsal snang ba [53] rma stod [54] dngul dkar sgrol ma [55] This is pertaining to the treasure cycle of Do Khyentse Yeshe Dorje. [56] Footnote 133 from FitzHerbert, S. G., & Ramble, C. 2021. An Early Tibetan Gesar sang Text. Archiv orientální, 84(3), 467–526. Retrieved from https://aror.orient.cas.cz/index.php/ArOr/article/view/189 . “Mi’u rus drug dgra-bla bsang. The “six little men” are proto-ancestors of the six ancient tribes of Tibet. For in-depth treatment of these clan names, see R. A. Stein, Les Tribus Anciennes. The Gesar epic likes to play on the theme of the six original tribes. Gesar and the Gling-bas belong to one of them: the ldong, specifically the smug po gdong (sic).” [57] rgyal rong khro skyabs thugs rje chen po [58] gling rgya'i a mye mu ri [59] reb skong 'ja' mo thang [60] g.ya' ma bkra shis 'khyil, BDRC G3703 [61] klong chen snying thig [62] yar lung pad+ma bkod, BDRC G3983 [63] rdza stod [64] sdug bsngal rang grol [65] seng tshang bla ma bstan rgyas [66] shrI sing+ha bshad grwa, BDRC G3219 [67] phyag tsha [68] 'jigs med rgyal ba'i myu gu, BDRC P695 [69] rdza dar thang [70] reb skong /_mgo log_mi nyag rab sgang /_so mang rgyal po/_yang sgos khro skyabs mi dbang tshe dbang nam mkha' [71] blo gsal sgron ma/sgrol ma, BDRC P1GS138134 . The text reads Losel Dronma; however, we have adjusted it to match with BDRC and with other texts on Tib Shelf. [72] chos skor bsod nams 'phan, BDRC P1PD76596 [73] smin zla [74] yang gsang thugs thig [75] mkha' dbyings sgrol ma, BDRC P1PD76599 [76] khro kyabs rgyal po tshe dbang nam mkha', BDRC P1PD76602 [77] rdo grub 'jigs med 'phrin las 'od zer 02 shes rab me 'bar, BDRC P1PD76603 [78] pad+ma badz+ra, BDRC P6744 [79] dpal sprul o rgyan 'jigs med chos kyi dbang po, BDRC P270 [80] rdzogs chen grub dbang 04 mi 'gyur nam mkha'i rdo rje, BDRC P1710 [81] rag bza' rig byed dbang mo, BDRC P1PD76607 [82] rdo grub 'jigs med 'phrin las 'od zer 04 khams gsum zil gnon dgyes pa rdo rje, BDRC P8431 [83] dge mang 02 bstan pa'i nyi ma, BDRC P3AG53 [84] rdo grub 'jigs med 'phrin las 'od zer 03 dri me grags pa, BDRC P8006 [85] rdo grub chen, BDRC G375 [86] rdzogs chen grub dbang 05 thub bstan chos kyi rdo rje, BDRC P701 [87] mi pham rgya mtsho, BDRC P252 [88] mi nyag tshogs shul nor bu bstan 'dzin [89] mkhen chen rat+na kirti [90] a 'dzom 'brug pa 01 'gro 'dul dpa' bo rdo rje, BDRC P6002 [91] grub mchog zhe chen pa sku rgod bstan pa'i rgyal mtshan [92] gu drag gnam clags me 'phreng [93] sbra nag kha gsum/_mgo log stod smad/_ reb skong rong bo/_ khro kho stod smad [94] rme khog tu khri dar rgyas byams chen chos 'khor gling gi dgon pa [95] tshe 'dzin dbang mo, BDRC P1PD76609 [96] 'od gsal nyi ma [97] khro ru 'jam dpal, BDRC P1PD76610 [98] bsod nams dbang mo, BDRC P1PD76617 [99] so mang rgyal po tshe mgon rig 'dzin, BDRC P1PD76613 [100] khro chu [101] 'khrung gsar [102] Around Zhaktra Mountain there is a place called Ma Khaka (rma kha ka). In that area is the place called Yu Tso (g.yu mtsho). There Do Khyentse Yeshe Dorje built the Do Gar Mountain Hermitage (mdo sgar ri khrod); however, it no longer exists. [103] skyi lung gsang sngags chos sde ling, BDRC G353 [104] 'brog mkhan and mkhen 'od [105] dpal yul dar thang dgon, BDRC G523 [106] a 'dzom rgyal sras 'gyur med rdo rje, BDRC P741 [107] a mdo gzan dkar ba chos kyi seng+ge; BDRC P3JM46 [108] a lags gzan dkar 03 thub bstan nyi ma, BDRC P2362 [109] nyi ma 'ozer, BDRC 8698 ; rgyal rong bar in chen lha mo, BDRC P8699 [110] rdzogs chen grub dbang 06 'jigs bral byang chub rdo rje, BDRC P750 [111] thub bstan snyan grags, BDRC P6958 [112] 'jam dbyangs mkhyen brtse chos kyi blo gro, BDRC P733 [113] yongs 'dzin mkhan [114] mkhan ngag nor [115] pad+ma tshe dbang rgya mtsho, BDRC P2JM378 Photo Credit: BDRC W1KG987 BIBLIOGRAPHY Dasal Wangmo (zla gsal dbang mo). 2007. mdo tshang gi brgyud pa'i rnam thar mdor bsdus . In gsung thor bu , 283–297. pe cin: mi rigs dbe skrun khang. BDRC W1GS60403 Abstract This text provides us with an insight into the life of Do Khyentse Yeshe Dorje by presenting a concise biography of the master in addition to those of his family. It, moreover, offers stories from the life of his half-sister and spiritual partner, Losal Drölma—an honored teacher in her own right and a figure on the fringe of the Yeshe Dorje tales told in temples. BDRC LINK W1GS60403 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 32:16 TRADITION Nyingma INCARNATION LINE Jigme Lingpa HISTORICAL PERIOD 18th Century 19th Century 20th Century NOTABLE FIGURES Do Khyentse Yeshe Dorje Losal Drölma Khaying Drölma Sherab Mebar Rigpe Raltri Ragza Rigche Wangmo Khamsum Zilnön Gyepa Dorje Drime Drakpa Tsedzin Wangmo Somang Choktrül Rangjung Dorje Amdo Zenkar Alak Zenkar, Tubten Nyima TRANSLATOR Tib Shelf INSTITUTIONS Shukchen Takgo Samye Tseringjong Katok Monastery Dzogchen Monastery Shechen Monastery Yangri Gang Lhatse Podrang Tsang Tekchok Ling Drigung Til Monastery Podrang Dzongsar Chakzam Chuwori Monastery Jang Yama Tashi Khyil Yarlung Pemako Śrī Siṃha College Tri Dargye Jamchen Chokhor Ling Monastery Palyul Dartang Monastery Dodrubchen Monastery Kyilung Monastery PEOPLE MENTIONED Jigme Lingpa Longchenpa Drimé Özer Lhanyen Tanglha Daza Tsewang Men Nyangral Nyima Özer The First Dodrubchen, Jigme Trinle Özer Gyalse Rinpoche, the Fourth Drigung Chungtsang, Tenzin Chökyi Gyaltsen Tsurpu Gyaltsab Tsogyal Tulku of Pelri Longchen Rölpa Tsal Gyalse of Zurkhar Tekchok Ling Chetsun Senge Wangchuk Namkha Jigme Trulshik Wangdrak Gyatso Tangtong Gyalpo Getse Mahāpaṇḍita, Gyurme Tsewang Chokdrub Zhingkyong Gyarong Namkha Tsewang Jigme Ngotsar Vimalamitra Shavaripa Sengtsang Lama Tengye Jigme Gyalwe Nyugu Chokor Sönam Pen King of Trokyab, Tsewang Namkha Khenpo Pema Vajra Paltrul Orgyen Jigme Chökyi Wangpo The Forth Dzogchen Tulku Mingyur Namkhe Dorje Ragza Rigche Wangmo The Second Gemang, Tubwang Tenpe Nyima The Fifth Dzogchen Rinpoche, Tubten Chökyi Dorje Mipam Gyatso Minyak Tsokshul Norbu Tenzin Khenchen Ratnakīrti The First Adzom Drukpa, Drodul Pawo Dorje Ösal Nyima Troru Jampel Sönam Wangmo Adzom Drukpa, Gyalse Gyurme Dorje Nyima Özer Rinchen Lhamo Palri Orgyen The Sixth Dzogchen Drubwang, Jikdral Jangchub Dorje Jamyang Khyentse Chökyi Lodrö Khen Ngak Nor Khen Pema Tsewang Gyatso AUTHOR Do Dasal Wangmo Abridged Biographies: The Lineage of the Do Family VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! 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Khenpo Ngawang Palzang's morning devotional rings clear and true with tantra's essential message: devotion stands as the highest practice. Devotion is the Highest Practice [1] ཐོ་རེངས་མལ་ནས་ལྡང་བའི་དུས། ། In the early morning, as you rise from bed, recite: དུས་གསུམ་སངས་རྒྱས་ཐམས་ཅད་ཀྱི་ངོ་བོ་དཔལ་ལྡན་རྩ་བའི་བླ་མ་རིན་པོ་ཆེ་མཁྱེན་ནོ། ། dü sum sang gyé tam ché kyi ngowo penden tsawé la ma rin po ché khyen no Glorious, precious root guru, essence of all the buddhas of the three times, please think of me! བདག་གི་རྒྱུད་བྱིན་གྱིས་བརླབ་ཏུ་གསོལ། ། dak gi gyü jin gyi lap tu söl Please bless my mindstream! ལུས་ལ་བདེ་བ་སྐྱེ་བར་བྱིན་གྱིས་རློབས། ། lü la dewa kyewar jin gyi lop Please bless me with bliss born in my body! ངག་ལ་ནུས་པ་འབར་བར་བྱིན་གྱིས་རློབས། ། ngak la nü pa barwar jin gyi lop Please bless my speech to blaze in its own command! [ 2 ] སེམས་ལ་རྟོགས་པ་འཆར་བར་བྱིན་གྱིས་རློབས། ། sem la tok pa charwar jin gyi lop Please bless me with the dawning of realizations in my mind! ཚེ་འདི་བློ་ཡིས་ཐོང་བར་བྱིན་གྱིས་རློབས། ། tsé di lo yi tongwar jin gyi lop Please bless me to give up thoughts of this life! ངེས་འབྱུང་བློ་སྣ་སྐྱེ་བར་བྱིན་གྱིས་རློབས། ། ngé jung lo na kyewar jin gyi lop Please bless me with an attitude of renunciation! བདག་འཛིན་འཁྲུལ་བ་འཇིག་པར་བྱིན་གྱིས་རློབས། ། dakdzin trülwa jik par jin gyi lop Please bless me to demolish the confusion of self-clinging! བྱང་ཆུབ་སེམས་མཆོག་སྐྱེ་བར་བྱིན་གྱིས་རློབས། ། jang chup sem chok kyewar jin gyi lop Please bless me with supreme awakened mind! COLOPHON ཞེས་བླ་མ་ལ་མོས་གུས་ཕུར་ཚུགས་སུ་བྱའོ། ། This was written in fervent devotion to the guru. NOTES [1] There seems to be a play on the word lama ( bla ma ), which means both guru and “highest.” In the title, “Devotion” is placed next to lama with no grammar particle clarifying the relation. Such juxtapositions usually indicate apposition. In between lama and practice/path ( lam khyer ), there is a genitive particle making “highest” the qualifier of “practice.” The short colophon arranges “devotion” and lama a little differently, where lama is given first in the accusative case, followed by devotion. In this arrangement, the meaning is clearly “devotion to the lama/guru.” [2] This line is rendered loosely, simply for stylistic reasons. The general meaning is unambiguous. A literal translation could be “Bless potency/power/mastery to blaze in my speech.” When we refer to someone with excellent skill in speech, we often say they have great “command.” Published: September 2022 BIBLIOGRAPHY mkhan po ngag dgaʼ. mos gus bla maʼi lam khyer . In gsung ʼbum ngag dbang dpal bzang , 1: 628–29. khreng tu’u. BDRC MW22946_6A9C9F . Abstract In this succinct text, a practice a devotee resounds in the early morning, Khenpo Ngawang Palzang strikes a central point of Buddhist tantra and rings the ever-sounding bell in the belfry of devotion. BDRC LINK MW22946 _6A9C9F DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 01:11 TRADITION Nyingma INCARNATION LINE None HISTORICAL PERIOD 19th Century 20th Century TEACHERS Lodrö Gyatso The First Drukpa Kuchen, Chöying Rölpe Dorje Nyoshul Lungtok Tenpe Gyaltsen Khenchen Gyaltsen Özer Nyoshul Lungtok Tenpe Nyima Sönam Palden Kunzang Palden The Fifth Dzogchen Drubwang, Tubten Chökyi Dorje The Fifth Shechen Rabjam, Pema Tegchok Tenpe Gyaltsen Sönam Chöpel The Third Mura, Pema Dechen Zangpo Tsultrim Norbu Dorzin Namdröl Mipam Gyatso TRANSLATOR Dr. Joseph McClellan INSTITUTIONS Palyul Monastery Katok Monastery Dzogchen Monastery STUDENTS Tulku Könchok Drakpa Adzom Gyalse Gyurme Dorje Khenpo Nuden Legshe Jorden Lama Drönma Tsering Khenchen Gyaltsen Özer Tsultrim Yönten Gyatso Chatral Sangye Dorje The Fourth Chagtsa, Kunzang Pema Trinle The Fourth Drutob Namkha Gyatso, Zhepe Dorje Khenchen Tsewang Rigzin The Second Dzongsar Khyentse, Jamyang Chökyi Lodrö Botrul Dongak Tenpe Nyima Jampal Drakpa Khen Dampa Pema Ribur Tulku Gyalten Ngawang Gyatso Tromge Arik Tulku Tenpe Nyima Nyagtö Khenpo Gedun Gyatso Lama Munsel Tsultrim Gyatso Gojo Khenchen Karma Tashi Gyara Khenchen Gönpo Orgyen Chemchok Yoru Gyalpo The Third Zhichen Vairo, Pema Gyaltsen Togden Lama Yönten Lakar Togden Polu Khenpo Dorje Khunu Rinpoche Tenzin Gyaltsen Nyoshul Khenpo Jamyang Dorje Lungtrul Shedrub Tenpe Nyima Khenpo Rinpoche Sönam Döndrub Khen Lodrö Khenpo Pema Samdrub The Second Palyul Chogtrul, Jampal Gyepe Dorje The Second Penor, Rigzin Palchen Dupa AUTHOR Khenpo Ngawang Palzang Devotion is the Highest Practice VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! Name * Email* Submit Tib Shelf is a not-for-profit organisation dedicated to translating, presenting and preserving primary source Tibetan texts across a vast array of genres and time periods. We make these literary treasures accessible to readers worldwide, offering a unique window into Tibet's rich history, culture and traditions. Tib Shelf has been accredited by the British Library with the International Standard Serial Number (ISSN): 2754–1495 CONTACT US | SHELVES@TIBSHELF.ORG © 2024 Tib Shelf. All rights reserved.

Armed with the 'scroll of devastation' from his father, Guru Chöwang's first treasure excavation leads to a terrifying encounter with the Nine-Headed Nāga Demon, guardian of hidden teachings. Namkechenma: A Dream of Guru Chökyi Wangchuk Emaho! [ 1 ] There was a yellow scroll of the profound inventory of Orgyen Pema’s [enlightened] mind-treasures, [ 2 ] extracted by Dragpa Ngönshe [ 3 ] at Samye and given to Pön Jam[palwa]. On account of past aspirations and karmic fortune, a person likened unto me, I, Chökyi Wangchuk, received it from the hands of one of his posterities. On the third day of the first autumn month in the hot season of Black Water Snake year, as I was relying upon [the yellow scroll], I found a supplemental inventory [ 4 ] of [enlightened] mind-treasures at Drak Namkechen (“Crag with a Ladder to Heaven”). Then that night in a dream there was this woman [ 5 ] mounted atop a yak amidst a tribe of yak-herding nomads. She proclaimed, “There’s not even a trace of folly [ 6 ] in you; this I know!” and she left. Then, [ 7 ] the next night at dawn, I dreamed that at the bottom of a wide road rested a cave, [ 8 ] sizeable with a door of iron, where a black man with braided hair sat [ 9 ] on a gray stag. “What are you doing here?” I enquired. He rattled and tossed his large locks behind him, then touched his finger to the cave. “Here are inexhaustible [ 10 ] belongings, that your ancestor [ 11 ] prepared for you,” [ 12 ] He rejoined. “I entrust them to you, [ 13 ] so do look after them.” Having uttered this, he mounted a black bull and soared into the west. While I was wondering, “Should I unseal the entrance with its iron door?” A-Mamo, who was younger than before, appeared. While spinning a large key [ 14 ] overhead, she pronounced: “Skillfully use this [ 15 ] to open the door, And you who have nothing [449] will be wealthy! [ 16 ] The ocean [ 17 ] of milk surges, fish [ 18 ] gather— Taking [ 19 ] a measure of food and drink is crucial.” Having said this, she entrusted the key and departed. I consequently understood this to be the meaning of the lineage of the ḍākinī’s seal of entrustment. Quickly I opened the door to the cave and out popped [ 20 ] a garuḍa-like [ 21 ] bird. Five-colored [ 22 ] flames blazed from its mouth, promptly burning my body. [ 23 ] However, by manifesting my mind [ 24 ] into the Great Compassionate One, [ 25 ] I mounted the garuḍa-like bird [ 26 ] and took off into the sky. [ 27 ] Above the nine levels of rainbow clouds, [ 28 ] or the thirteen heavens, [ 29 ] in a pavilion of rainbow light [ 30 ] sat [ 31 ] a crystal [ 32 ] child, in the attire [ 33 ] of Vajrasattva. [ 34 ] He conferred empowerment utilizing a vase full [ 35 ] of nectar. After pouring it into my mouth, [ 36 ] there appeared a white A in the heart of his clear and lucid crystal body. In the center of his left eyeball was a white A, and in the space before was a white A. His bodily form then gathered into the A in his heart; the A in his heart amassed into the A in his eye; the A in his eye subsumed into [450] the A in the space [in front]; the A in the space [in front] dissolved into my heart, [ 37 ] causing a natural radiance, devoid of grasping, [ 38 ] to arise. With the vase full of nectar, I roamed carrying it in my hand, and somehow, I found myself atop a giant throne. I gave nectar to the sixteen “sons” [ 39 ] and the eight [ 40 ] “daughters.” I distributed nectar to the assembly [ 41 ] of monastics, [ 42 ] mantra practitioners, [ 43 ] and male and female yoga practitioners. At that moment, the woman with the cowrie headdress grabbed it from my hand and said, “Their share of those over there [ 44 ] has been missed.” Having given bountiful alms, I gazed over, and the entire place was filled with a massive crowd in disarray. [ 45 ] At that time, I woke up and considered this a very good auspicious connection, and I retrieved the great [enlightened] mind-treasure from Namkedrak. When I met with the glorious Vajrasattva, he bestowed The Stainless Crystal Garland: Pith Instructions for the Four Empowerments . But since fortunate ones were so few, the symbols dissolved into the center of my citta. COLOPHON As such he said. NOTES Sigla: A1 and A2: Guru Chöwang (gu ru chos dbang). 1979. gu ru chos dbang gi rang rnam dang zhal gdams . 2 vols. rin chen gter mdzod chen po’i rgyab chos , vols. 8–9. Paro: Ugyen Tempai Gyaltsen. BDRC MW23802 . B1–3: Tertön Guru Chökyi Wangchuk (gter ston gu ru chos kyi dbang phyug). 2022. gter ston gu ru chos kyi dbang phyug gi ran rnam dang zhal gdams bzugs so , vols. 1–3. Edited by Dungse Lama Pema Tsewang (gdung sras bla ma pad+ma tshe dbang). Lamagaun, Nepal: Tsum Library. [1] The dream unfolds at the locale of Namkechenma, known as "a place with a ladder to heaven." [2] “[Enlightened] mind-treasures” is rendering thugs gter . However, it should not be conflated with the later treasure classification of “mind treasure,” rendering dgongs gter . [3] dge bshes grwa pa mngon shes pa, 1012–1090, BDRC P4655 . [4] yang byang . [5] A1: 448.4 interpolation: ye+es kyi mkhro’ mas las can la gter sprod par go (“understood to be a primordial wisdom ḍākinī who gives treasure to the one with the karma”), which is connected to 448.3: bu+ed . [6] Recte : gtam col (B2: 241.2); A1: 448.3, B2: 101.6: tla col ; A2: 123.1: ta col . [7] This is where the account begins in Guru Chöwang’s The Great Treasure History ( gter ’byung chen mo ); A2: 123.5 and B2: 241.9. [8] A1: 448.4 interpolation: gter gnas (“treasure location”), signifying that it is not an ordinary cave. [9] A1: 448.5 interpolation: gter bdag klu bdud (“the nāga-demon treasure lord”), clearly describes the black man. This qualifier is not attested in The Great Treasury History , A2: 123.6: mi ngag po ral pa shab se ba 1 zhon nas ’dug pa la . He is, however, not only extant in Guru Chöwang’s outer biography, The Eight Chapters ( skabs brgyad ma ), A1: 22.7: gter srungs (B1: 31.3: srung ) klu bdud mgo dgu pas (“the nine-headed nāga-demon treasure guardian”), but is a prominent character in Chöwang’s treasure narrative. [10] A1: 448.6: spyad ’phro med pa (“will not be consumed however much one uses it”). Although the text does not literally read “inexhaustible” ( mi zad pa ), the translation was compressed into inexhaustible. [11] A1: 448.5 interpolation: ayan chenos (“Great Orgyan”). B2: 101.10: mes po o rgyan chen pos . A2: 123.7: mes pos , excludes o rgyan chen pos variants. A1: 23.1, B1: 31.6: mes po chen pos . [12] A1: 448.6 interpolation: chos dbang la (“for you Chöwang”). [13] A1: 448.6 interpolation: gter bdgis rgya bkrol nas (“after the treasure lord unraveled their seals”). [14] A1: 448.7 interpolation: kha byang (“inventory”). [15] A2: 124.1: ’di . A1: 448.7 interpolation: thabs shes ldan pas (“as it has the means,” or “as it possesses method and wisdom”). [16] A1: 449.1 interpolation: dgos ’dod ’byung ba’i thuD gter dang ’phrad bas (“because you will encounter the [enlightened] mind-treasure that fulfills all needs and wishes”). [17] A1: 449.1 interpolation: mnag zab mo’i (“profound pith instruction”). [18] A1: 449.1 interpolation: las can gyi skyes bu (“beings with the karma”). [19] A1: 449.1 interpolation: ’dod yon la *chog (A1: choD ) shes (“being content with sensory pleasures”). [20] A1: 449.2 interpolation: sangys mnyaMs sbyor (“unification of the buddhas”). [21] A1: 449.2 interpolation: *theg (A1: theD ) pa thaMd kyi yang tse (“the highest peak of all vehicles”). [22] A1: 449.2 interpolation: ye+es lnga’i ’od kyis (“with the light of the five primordial wisdoms”). [23] A1: 449.3 interpolation: bdag ’dzin gyi lus bag chaD dang bcas pa (“a body of ego-clinging and karmic habituations”). [24] A1: 449.3 interpolation: rang ’byung gi ye+es riD pa lhing ba (“a tranquil natural primordial-wisdom awareness”). [25] Avalokiteśvara. [26] A1: 449.3 interpolation: rdzoD pa cheno spyi ti *yo (A1: mo ) ga don du gyur ba’i brda (“an actualized sign of Dzogchen Crown Yoga”). [27] A1: 449.3 interpolation: gnyis med kyi mkha’ (“sky of non-duality”). [28] A1: 449.3 interpolation: theg (A1: theD ) pa rim pa dgu (A1: dgu’ ) yang rtse (“the peak of the nine vehicles”). This can be extrapolated to entail the nine vehicles of the Nyingma tradition. Although this note is not connected to anything specific with dots, the connection to ’ja’ sprin rim pa dgu’am is clear. [29] A2: 124.4: bcu gsuM . B2: 101.18: bcu gnyis . A1: 449.3: bcu 3 , interpolation: sa bcu gsuM rdo+e ’dzin pa’i gnon par go (“understood to be the mastering ( sa gnon pa ) of the Vajra Holder, the thirteenth stage”). [30] A1: 449.4 interpolation: sku lnga’i klong na (“in the expanse of the five kāyas”). [31] A1: 449.4 interpolation: ma gag pa’i ’gyu ba rang rtsal (“unceasing movement of natural expression”). [32] A1: 449.4 interpolation: *rig (A1: riD ) pa pa lhan 1 skyes pa’i yai (“coemergent primordial wisdom awareness”). [33] A1: 449.4 interpolation: long sku’i cha luD (“saṃbhogakāya attire”). [34] A1: 449.4 interpolation: rdo+e seM’i dngos dang mjalo (“encountering the real Vajrasattva”). [35] A1: 449.4 interpolation: *rig (A1: riD ) pa rtsal gyi dbang (“empowerment of the dynamic expression of awareness”). [36] A1: 449.4 interpolation: rdo+e seM’i snyan rgyud dride shel phreng zer ba 1 yod par ’dug ste (A1: ’duD rte ) yig (A1: yiD ) cha ma skyedo (“there exists a Stainless Crystal Garland of Vajrasattva’s aural lineage; but a textbook has not been created”). [37] A1: 450.1 interpolation: naM kha’ gsum spruD kyi brda don brtan (“stabilizing the symbolic meanings of ‘stirring the three spaces’”). “Stirring the three spaces” ( nam mkha’ gsum sprugs ) is a system of “cutting rigidity” ( khregs chod ). See, Arguillère 2022, 278, n. 97. [38] A1: 450.1 interpolation: bde gsal mi *rtog (A1: rtoD ) ba’i (“bliss, clarity, and non-thought”). [39] A1: 450.2 interpolation: bka’ babs kyi bu bcruD gis rang gzhan gter la spyod pa’i brda’ (“this is the sign of the sixteen prophesized sons partaking in the treasure for the sake of themselves and others”). [40] A1: 450.2 interpolation: dgongs pa gsal ’debs kyi (“which clarified the intention”). [41] A1: 450.2 interpolation: ’ khor phra mo riD *’dus (A1: dus ) kyi brda’o (“this is the sign of gathering the types of minor retinues”). [42] A1: 450.2 interpolation: mkhan po dang dge+ong (“scholars and fully ordained monks”). [43] A1: 450.2 interpolation: sngaD btsun (“mantra clerics”). [44] A1: 450.4 interpolation: ’brel (A1: ’grel ) gyur kyi las can rnams kyi (A1: kyis ) (“of those possessing karma of being affiliated”). [45] A1: 450.4 interpolation: ’khor tshoM bu ’buM *phrag (A1: ’phraD ) cu+iD dang bcastse sang+yas pa’i brda’o (“This retinue along with its 1.1 million clusters is a sign of buddhahood”), which relates to the large crowd. Photo Credit: Himalayan Art Resources Published: April 2024 Edited: November 2024 BIBLIOGRAPHY Primary: Guru Chöwang (gu ru chos dbang). 1979. gu ru chos dbang gis sne sngon du bu chung baM sgrub mdzad pa’i tshe gu ru dang mjal tshul lo . In gu ru chos dbang gi rang rnam dang zhal gdams . rin chen gter mdzod chen po’i rgyab chos , v. 8, 375–378. Paro: Ugyen Tempai Gyaltsen. BDRC MW23802 . Guru Chöwang (gu ru chos dbang). 1979. g+hu ru chosyi dbang phyugi rnalaM/ gnaM skas can ma bzhug s+ho i+thi leD s+ho ang . In gu ru chos dbang gi rang rnam dang zhal gdams . rin chen gter mdzod chen po’i rgyab chos , v. 8, 447–450. Paro: Ugyen Tempai Gyaltsen. BDRC MW23802 . Tertön Guru Chökyi Wangchuk (gter ston gu ru chos kyi dbang phyug). 2022. gu ru chos kyi dbang phyug gi rnal lam gnam skas can ma bzhugs so . (bar cha 2022: 101–102). In gter ston gu ru chos kyi dbang phyug gi ran rnam dang zhal gdams bzhugs so , vol. 2, 101–102. Edited by Dungse Lama Pema Tsewang (gdung sras bla ma pad+ma tshe dbang). Lamagaun, Nepal: Tsum Library. Secondary: Arguillère, Stéphane. 2022. “A History of the dGongs pa zang thal practice manuals.” Revue d’Etudes Tibétaines: For A Critical History of the Northern Treasures , 62: 233–298. Abstract With the “scroll of devastation” in his possession, having retrieved it from his father, Guru Chöwang heads out with a monk to excavate his first treasure. This early dream account narrates Chöwang’s initial encounter with the terrifying Nine-Headed Nāga Demon, lord of the treasure hoard. BDRC LINK MW23802 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 04:20 TRADITION Nyingma INCARNATION LINE Tri Songdetsen HISTORICAL PERIOD 13th Century TEACHERS Namkha Pal TRANSLATOR Tib Shelf INSTITUTIONS Layak Guru Lhakhang STUDENTS Gyalse Pema Wangchen Ma Dunpa Menlungpa Mikyö Dorje AUTHOR Guru Chökyi Wangchuk Namkechenma: A Dream of Guru Chökyi Wangchuk VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! Name * Email* Submit Tib Shelf is a not-for-profit organisation dedicated to translating, presenting and preserving primary source Tibetan texts across a vast array of genres and time periods. We make these literary treasures accessible to readers worldwide, offering a unique window into Tibet's rich history, culture and traditions. Tib Shelf has been accredited by the British Library with the International Standard Serial Number (ISSN): 2754–1495 CONTACT US | SHELVES@TIBSHELF.ORG © 2024 Tib Shelf. All rights reserved.

During an alchemical corpse ritual, Guru Chöwang meets Padmasambhava in a profound encounter that defies categorization as dream, vision, or reality - an event he insisted truly occurred. How Guru Chöwang Met the Guru at Ne Ngön Namo Guru! I, Chökyi Wangchuk, a monk of the Pang [family], was engaged in a corpse ritual of the body of a small boy in the early morning on the tenth day of the Horse month of the Dog year at Ne Ngön Monastery. While supplicating the Three Roots, Guru Pema arrived on a sunray; he was naked with a long[-petalled] lotus hat and held a sun and a moon in his two hands. He unified the sun and moon in his hands And dissolved it into my heart— At that time, the delusional appearance of self-grasping subsided into space, [ 1 ] And a space-like experience dawned. That’s when the Guru went on to state: “If you know how to unify space and awareness as one, Saṃsāra and nirvāṇa will be released without accepting nor rejecting— Dharmakāya, devoid of hopes and fears.” Saying this, he also gave the symbol to me. Machik Jomo Tsogyal also came. She was in the fashion of a beautiful young goddess, With red silk garments and diadem. Her precious jewelry jangled— si li li . She spun a white silver mirror. Putting the mirror to my heart, She placed the threatening mudrā on it and went on to state: “[When] lucid and thought-free, the knots of the mind grasping The five sense objects unravel. Continue without distraction and grasping!” That’s when she recounted past events. The story is otherwise secret. It is contained elsewhere. Layman She’u Khari also came, A man with a tiger skin quiver and a fierce gaze. [ 2 ] His silk [ 3 ] turban fluttering— char ra ra . As he spun a magical staff overhead. He guffawed ha ha he he! and Shot an arrow into the ground before me. While entrusted his staff into my hand— “If the mind alone is realized, The empty life-force of saṃsāra and nirvāṇa will be severed at once, And the bhūmi of the unchanging Mahāyāna mastered.” Saying this, he also presented the symbol. The treasure protector Nine-Headed Nāga Demon was also there. He had a blue spear with tiger tassels, [ 4 ] And nine snake heads decorated the crown of his head. In his hand, he held a precious chest. “ Na ga du na !” he proclaimed. He entrusted the precious chest to me And said, “It is not exhausted through generosity.” Thus, all in a single voice They taught the eight symbolic teachings, and Everything I perceived dissolved into my mind, And a sky-like experience dawned. Then the Guru’s retinue Completely dissolved into the Guru. And the Guru went into the expanse of space. This wasn’t a vision; it was real. It happened because Chöwang’s [ 5 ] mind was blissful. It was karmic fortune; don’t be conceited. COLOPHON This is called “The Eight Symbolic Teachings.” Maṅgalam!! As such he said. NOTES Sigla: A1 and A2: Guru Chöwang (gu ru chos dbang). 1979. gu ru chos dbang gi rang rnam dang zhal gdams . 2 vols. rin chen gter mdzod chen po’i rgyab chos, vols . 8–9. Paro: Ugyen Tempai Gyaltsen. BDRC MW23802 . B1–3: Tertön Guru Chökyi Wangchuk (gter ston gu ru chos kyi dbang phyug). 2022. gter ston gu ru chos kyi dbang phyug gi ran rnam dang zhal gdams bzugs so , vols. 1–3. Edited by Dungse Lama Pema Tsewang (gdung sras bla ma pad+ma tshe dbang). Lamagaun, Nepal: Tsum Library. [1] This line in A1 breaks the metre of the verse and is thus placed in parentheses in B2. The shift in the metre might suggest that the line was previously an interlineal note, as the compilation as a whole is inundated with them. [2] A1: 376.6, 496.7: gziD shuD ; B2: 53.11: gzig shub , 128.4: gzig shubs . As both examples in Edition A contain two retroflexes, the translation aligns with that understanding, compared to the modern Edition B. [3] White silk according to A1: 497.1: dar dkar la thod phya ra ra . [4] A1: 377.1: khye thang (B2: 128.5–6: ched sdod ; A1: 497.1: khyed sdod sngon po stag (A1: 497.1: rtag ) gzar (B2: 128.6: gzar ; B2: 53.14: gzigs ) can . The accuracy of this rendition is subject to uncertainty. Please reach out to us if you have further information regarding this line. [5] There is an ostensible shift from first-person to third-person narration. This is quite common in Chöwang’s literary corpus, with a couple of facets to highlight, though more could be said on the matter. Chöwang employs a literary and perhaps didactic device, one utilized by other treasure revealers, that is, the phrase bag ’dra (“like me”). He has a habit of introducing his dream self in this manner; a paraphrastic example of this is “a Chöwang likened unto myself once had a dream in which….” This not only shows his self-characterization in a literary sense of the dream but also his normative acknowledgment of not truly being the same Chöwang that existed in the dream, due to temporal-ontological concerns. It could also be stated that this device demonstrates his enlightened understanding that the personage that is “Chöwang” is merely an illusory and performative nirmāṇakāya functioning as enlightened activity. Nevertheless, it has been stated that this phrase means “me,” but that seems to be too banal to provoke any interest in the matter and disregards the literariness and function of ’dra (“like”). Published: May 2024 BIBLIOGRAPHY Guru Chöwang (gu ru chos dbang). 1979. gu ru chos dbang gis sne sngon du bu chung baM sgrub mdzad pa’i tshe gu ru dang mjal tshul lo . In gu ru chos dbang gi rang rnam dang zhal gdams . rin chen gter mdzod chen po’i rgyab chos , v. 8, 375–378. Paro: Ugyen Tempai Gyaltsen. BDRC MW23802 . Tertön Guru Chökyi Wangchuk (gter ston gu ru chos kyi dbang phyug). 2022. gu ru chos dbang gis sne sngon du bu chung baM sgrub mdzad pa’i tshe gu ru dang mjal tshul lo. In gter ston gu ru chos kyi dbang phyug gi ran rnam dang zhal gdams bzugs so , vol. 2, 53. Edited by Dungse Lama Pema Tsewang (gdung sras bla ma pad+ma tshe dbang). Lamagaun, Nepal: Tsum Library. Abstract At the crossroads of visions and reality—is it a dream, a vision, or real life? In this short narrative, Guru Chöwang encounters Master Padmasambhava, while undertaking an alchemical process called a “corpse ritual.” His usual lifelong spiritual companions also approach him, proffering symbolic gifts and teachings. Chöwang’s collected life writings are chock-full of dreams that bleed into reality. Yet, our protagonist was adamant that this truly happened. BDRC LINK MW23802 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 03:01 TRADITION Nyingma INCARNATION LINE Tri Songdetsen HISTORICAL PERIOD 13th Century TEACHERS Namkha Pal TRANSLATOR Tib Shelf INSTITUTIONS Layak Guru Lhakhang STUDENTS Gyalse Pema Wangchen Ma Dunpa Menlungpa Mikyö Dorje AUTHORS Guru Chökyi Wangchuk How Guru Chöwang Met the Guru at Ne Ngön VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators 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 renowned female master in eastern Tibet, Do Dasal Wangmo - Do Khyentse's great-granddaughter - served as nun, physician, and treasure revealer, later teaching medicine despite political hardship. A Brief Biography of Jetsunma Do Dasal Wangmo The omniscient Jigme Lingpa’s incarnation was the greatly accomplished knowledge-holder Do Khyentse Yeshe Dorje , the renowned son of the family. [ 1 ] Yeshe Dorje’s son, Dechen Rigpe Raltri , was born to Dzompa Kyi, the daughter of Golok Akyong Lhachen. [ 2 ] And from Rigpe Raltri and Ragshulsa Rigche Wangmo of Minyak, Kham, Do Rinpoche Khamsum Silnön Gyepa Dorje and his sister, Tsedzin Wangmo, were born. [ 3 ] DO RINPOCHE KHAMSUM SILNÖN GYEPA DORJE Sherab Mebar, a son of the refuge protector Do Khyentse Yeshe Dorje, was the incarnation of the elder Dodrubchen [ Jigme Trinle Öser ]. [ 4 ] Sherab’s reincarnation was the knowledge-holder Drimé Drakpa from Gutang in Gyalrong, [ 5 ] and Drimé Drakpa’s emanation was Do Rinpoche Khamsum Silnön Gyepa Dorje. DO FAMILY Since the time of the refuge protector Do Khyentse Yeshe Dorje’s life, the Do family has worked for the benefit of beings everywhere in the Land of Snow through their lama encampment. Because they looked after the people of the eighteen kingdoms of Gyalrong and the Dardo Chakla king as their disciples, [ 6 ] their lama encampment became famously known as the Do Camp. [ 7 ] During the time of Khamsum Silnön Gyepa Dorje, the Do Camp significantly expanded its beneficial activities through the new establishment of Mewa Monastery and other developments. [ 8 ] Many wealthy spiritual followers came to venerate and serve them. But Khamsum Silnön Gyepa Dorje maintained a nomadic lifestyle, following the tradition of the previous lords, and moved the encampment around as he carried out his beneficial deeds. JETSUNMA DO DASAL WANGMO The sister of lord Do Rinpoche Khamsum Silnön Gyepa Dorje was Tsedzin Wangmo, considered to be the miraculous manifestation of the ḍākinī Karmendrāṇī. [ 9 ] Jetsunma Do Dasal Wangmo was born to Tsedzin Wangmo at the sacred place of Tratsang in the Machen Mountain range of Golok in 1928, the Earth Dragon year of the sixteenth calendrical cycle. [ 10 ] She worked extensively for the benefit of beings through the Dharma and the general fields of knowledge, particularly the science of healing. She was a true bodhisattva, lovingly caring for the ill with no set system for collecting payment for her medical treatments. Being essentially unattached to worldly things, Dasal Wangmo exemplified the view, conduct, and excellent character of a sublime being in every way. She never took delight in such worldly pleasures as traditional jewelry, and she intentionally cast away, destroyed, ruined, or hid the many necklaces and other ornaments she received, striving to transcend any need for fashionable attire. Since she was innately intelligent due to her training in previous lives. When she was about eight years old, she learned to spell and read from her maternal uncle, Tulku Rangjung, in only one sitting. [ 11 ] The following day, he placed the text of the Mañjuśrīnāmasaṃgīti into her hands, telling her to read it, and she began reading it immediately. There were numerous amazing indications of her innate intelligence such as these. Later her maternal uncle, Do Rinpoche Gyepa Dorje, saw the pure realms (i.e., he passed away). The family requested that she assume responsibility for the Do Camp’s property and continue the family lineage. But she never accepted these familial obligations due to her tremendous and enduring wisdom. Usually, when washing her hair, she would appear irritated and ask, “When will it be the time to cut my hair?” So, when Dasal Wangmo was twenty-two, her precious mother knew that her daughter was all grown up and possessed the ability to analyze the path that lay before her, and her mother inquired, “Are you sure you have decided?” Since Dasal Wangmo's response was in accord with the unchanging conviction that she had always held in her heart, her mother accepted and planned to send her to Tulku Drachen of Lautang in Minyak along with a silk scarf. [ 12 ] First, she sent an official letter of request to Tulku Drachen. He replied, "I'm hesitant to perform her first hair-cutting ceremony, but I could do so if I used the hair from her brush." Thus, having brushed her hair by herself and offered it to him, the supreme Tulku Drachen imparted the vows of a laywoman of pure conduct. The following year, when she was twenty-three, Dasal Wangmo traveled to Dzogchen Monastery, where she received novice vows and the name Tubten Tsultrim Palmo from Khenchen Tubten Drak, a paṇḍita of the five fields of knowledge. [ 13 ] She honored Khenchen Rinpoche as her primary lama and stayed at the Dzogchen Kyamo Hermitage for about six years, receiving many sūtra and tantra teachings, including Longchenpa’s Seven Treasuries, Trilogy of Finding Comfort and Ease, and Yeshe Lama , in addition to Adzom’s preliminary practices, The Treasury of Precious Qualities , and Madhyamakāvatāra . [ 14 ] From Dzogchen Khenchen Jigme Yöntan Gönpo, she received instructions on the Lama Yangtik and Yeshe Lama , as well as the entrustment ceremony for the Enlightened Heart-Essence (Do Khyentse Yeshe Dorje’s treasure cycle), authorizing empowerment for Primordially Pure Liberation , and other teachings. [ 15 ] She received empowerments and transmissions from the Early Translation school from Adzom Rinpoche, including the Gongpa Sangtal , Chetsun Nyingtik, and his own treasures of Divine Lifeforce and Vajrakīla . [ 16 ] She received numerous further teachings, such as the empowerment of the Natural Liberation of Grasping from the Enlightened Heart-Essence and the appropriate instructions and transmissions for the aural lineage of the ḍākinīs, oath fulfillment practices, and the preliminaries from her maternal uncle Do Rinpoche Khamsum Silnön Gyepa Dorje’s teachings. From Drubchen Khenpo Önam, she received the instructions of The Wish-Fulfilling Treasury , The Treasury of Precious Qualities , and The Thirty-Seven Practices of Bodhisattvas , and from Gapa Khyentse, she received the lifeforce entrustment of Gesar. [ 17 ] Dasal Wangmo relied upon several supreme beings who possessed both scholarship and accomplishment, such as her maternal uncle, the supreme Tulku Rangjung. She retained the numerous teachings of sūtra and tantra she received in her mind, which is like an ocean of milk, completely maturing her mind-stream through empowerment, transmission, explanation, and pith instructions. She obtained the textual explanations and practical instructions on the medical sciences, principally the glorious Four Tantras, from Troru Jampal, a direct disciple of Ju Mipam, and from Troru Jampal’s disciple Guru Sanglo, as well as her own mother Tsedzin Wagmo. [ 18 ] She also studied the sciences of Indian astrology and Chinese elemental calculations with Palri Lama Orgyan Rangdröl and Dzogchen Khenpo Chötsa, including the five components, five planets, and the Svarodaya Tantra , thus becoming a specialist in both medicine and astrology. [ 19 ] Moreover, under these masters, she studied all the ordinary fields of knowledge, such as philology, poetry, and grammar, and came to a [well-rounded] understanding. During the “time of change,” Dasal Wangmo went to the community of Goro in Lhagang in her fatherland of Minyak, Kham, and made the Ragshul settlement (her maternal household) her residence. [ 20 ] During the violent turbulence of these terrible times, she was forced to wear the hat of the four types of bad people, also known as the hat of gods, demons, provocative forces, and obstructors. For more than fourteen years, she experienced immeasurable suffering and torment due to conflicts, beatings, and manual labor reform. But like gold that has been set to flame, cut, and rubbed, she always displayed the true nature of an excellent being regardless of the torment of these cruel circumstances. She always trained her mind in bodhicitta and exclusively enacted altruistic deeds. Amid discord and beatings, she secretly gathered medicinal herbs and freed the destitute and ill from the suffering of unwelcomed illness. Later Dasal Wangmo was the “bare-footed doctor” of Goro village and built a Tibetan medical center in a township of Naklung. [ 21 ] Regardless of whether it was day or night, she compassionately bestowed the gift of deathless vitality to the destitute and ill, who traveled from near and far to see her. Although trapped in strife and a recipient of beatings, she was more concerned with serving and performing duties for the refuge protector Senkar Choktrul [Tubten Nyima]. [ 22 ] In 1978 when the Dege Printing House was reopening, Dasal Wangmo assisted with editing the Kangyur, Tengyur, and other collected works for Sönam Dargye. [ 23 ] Then in 1979, following the invitation from the Dartsedo district and Kardze autonomous region’s health department, she became the primary editor for the publications of the Four Tantras and the Garland of Crystal Balls at the Kardze News Office. [ 24 ] In 1981 following the enlightened intent of the refuge protector Tubten Nyima, she became an inaugural teacher at the Sichuan Province Tibetan Language Institute—initially responsible for preparing the necessary textbooks at the newly constructed school. Then in 1983, she journeyed to Lhasa in central Tibet, where she received extensive instructions and explanations on the glorious Four Tantras, as well as empowerments and oral transmissions for the Yutok Nyingtik from Troru Khenchen Tsenam. [ 25 ] When Khenpo Petse, Rakor Khenpo Tubnor, Khenpo Wanglo, and others taught on the Bodhicaryāvatāra , Gateway to Knowledge , Prajñāpāramitā, Madhyamaka, and other topics at the Tibetan Language Institute, Dasal Wangmo was not at all complacent and unceasingly received the textual instructions as if she was a student. [ 26 ] She also continued to kindly teach lessons on medicine and astrology to many students from Dzogchen, Tau, and Dartsedo, to name a few, and many lineage-holding students. Moreover, Jetsunma Do Dasal Wangmo was renowned as the actual ḍākinī emanation of Ḍākki Losal Wangmo , and from time to time, she directly perceived symbolic scripts and prophetic visions. [ 27 ] However, because of her location and circumstances, she did not widely disseminate these teachings, and some of her mind-treasures were forever lost since she was unable to tend to them. She also considered most of these teachings to be of little benefit, so she offered them into the mouth of her fire. Nowadays, those found and collected have been compiled and published. Even though Dasal Wangmo has turned eighty this year, she generously shares her allotted teachings with numerous devotees from Dzogchen, Minyak, Murhā, Drago, Golok, Serta, Mewa, Kenlho, and other places, especially the empowerments, transmissions, and entrustment for the Enlightened Heart-Essence. [ 28 ] While nurturing the destitute and ill and bestowing deathless vitality upon them, her indestructible lotus feet always remain in the essence of the seven vajra attributes.[ 29 ] COLOPHON Jetsunma Do Dasal Wangmo’s nephew, the young and humble Tsangpo, whom she lovingly cared for, composed this biography in June 2007. NOTES [1] 'jigs med gling pa, 1730–1798, BDRC P314 ; mdo mkhyen brtse ye shes rdo rje, 1800–1866, BDRC P698 [2] bde chen rig pa'i ral gri 1830–1896, BDRC P7933 ; 'dzom pa skyid, BDRC P1PD76600 ; mgo log a skyong lha chen [3] rag shul bza' rig byed dbang mo, BDRC P1PD76607 ; mi nyak, BDRC G1033 ; rdo grub 'jigs med 'phrin las 'od zer 04 khams gsum zil gnon dgyes pa rdo rje, 1890–1939, BCRD P8431 ; tshe 'dzin dbang mo, 1894–1953, BDRC P1PD76609 [4] rdo grub 'jigs med 'phrin las 'od zer 02 shes rab me 'bar, 1829–1842, BDRC P1PD76603 ; rdo grub chen 01 'jigs med 'phrin las 'od zer, 1745–1821, BDRC P293 [5] rdo grub 'jigs med 'phrin las 'od zer 03 dri me grags pa, 1846–1886, BDRC P8006 ; 'gu thang, BDRC G1PD76606 [6] chags la rgyal po; dar rtse mdo, BDRC G1135 [7] dar mdo lcags la, BDRC G1489 ; mdo sgar [8] rme dgon pa, BDRC G3217 [9] mkha' 'gro ma las kyi dbang mo [10] mgo log rma chen khra tshang, BDRC G1PD76615 [11] sprul sku rang byung [12] sprul sku sgra gcan [13] rdzogs chen dgon, BDRC G16 ; thub bstan tshul khrims dpal mo; mkhan chen thub bstan snyan grags, 1883–1959, BDRC P6958 [14] rdzogs chen skya mo ri khrod [15] rdzogs chen mkhan chen yon tan mgon po, 1899–1959, BDRC P6600 [16] a 'dzom rgyal sras 'gyur med rdo rje, b. 1895, BDRC P741 [17] grub chen mkhan po 'od rnam; sga pa mkhyen brtse [18] gso rig rgyu bzhi, BDRC WA3CN1694 ; khro ru 'jam dpal, BDRC P1PD76610 ; 'ju mi pham , 1846–1912, BDRC P252 ; dgu ru gsang lo, BDRC P1PD76616 [19] Personal communication from Tibetan doctor and astrologer Erik Jampa Andersson ( www.shrimala.com ): The five components (lnga bsdus) refer to the days of the week, lunar days, lunar mansions, yoga, and karaṇa (gza' tshes skar sbyor byed pa lnga). For more information on the five components, see: Edward Henning, Kālacakra and the Tibetan Calendar (New York: American Institute of Buddhist Studies, 2007), 40–45. The Svarodaya Tantra (dbyangs 'char gyi rgyud) is a manuscript of Śaiva origin relating to Indic astrology and astrological magic. For more information on Svarodaya Astrological Magic, see: https://www.himalayanart.org/search/set.cfm?setID=2779 ; mi nyag dpal ri dgon pa'i mkhan po o rgyan rang grol, BDRC P1PD76612 ; rdzogs chen mkhan po chos tsha [20] The “time of change” here alludes to the Cultural Revolution. khams mi nyag lha sgang go ro lha sde [21] nags lung [22] a lags gzan dkar 03 thub bstan nyi ma, b. 1943, BDRC P2362 [23] sde dge par khang, BDRC G1657 [24] shel gong 'phreng, BDRC W7516 [25] g.yu thog rnying thig, BDRC WA2DB13636 ; khro ru mkhan po tshe rnam, 1928–2005, BDRC P4779 [26] rdzogs chen mkhan po pad+ma tshe dbang lhun grub, 1931–2011, BDRC P9514 ; rwa skor mkhan po thub bstan nor bu, 1924–1987, BDRC P1272 ; dge mang khen po dbang lo [27] DAk+ki blo gsal sgrol ma, 1802–1861, BDRC P1GS138134 [28] mur hA; brag 'go, BDRC G2299 ; mgo log BDRC G1490 ; gser rta, BDRC G2302 ; kan lho, BDRC G2199 [29] These seven qualities of a vajra include: (1) invulnerability (mi chod pa), (2) indestructibility (mi shigs pa), (3) authenticity (bden pa), (4) incorruptibility (sra ba), (5) stability (brtan pa), (6) unobstructibility (thogs pa med pa), and (7) invincibility (ma pham pa). See Dudjom (2002), 33–34. Published: February 2022 BIBLIOGRAPHY Mdo zla gsal dbang mo. “Rje btsun ma mdo zla gsal dbang mo'i mdzad rnam rags bsdus.” In Gsung thor bu zla gsal dbang mo. Par gzhi dang po, Mi rigs dpe skrun khang, 2007, pp. 1–8. BDRC MW1GS60403 Abstract Nun, physician, and treasure revealer, Do Dasal Wangmo was a well-respected female master in eastern Tibet. She was the great-granddaughter of Do Khyentse Yeshe Dorje and the last member of his family line. Her religious affinity and familial connections allowed her to follow a contemplative, studious, and altruistic lifestyle as a monastic physician and professor of Tibetan medicine. Although briefly imprisoned and under difficult circumstances for fourteen years, she was later allowed to practice medicine and was appointed to government-funded medical schools in Kham. BDRC LINK MW1GS60403 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 10:36 TRADITION Nyingma INCARNATION LINE N/A HISTORICAL PERIOD 20th Century 21st Century TEACHERS Troru Jampal Minyak Palri Gönpe Khenpo Orgyan Rangdröl Guru Sanglo Dzogchen Khenchen Yönten Gönpo Khenchen Tubten Nyendrak Adzom Gyalse Gyurme Dorje The Sixth Dzogchen Jigdral Changchub Dorje Do Rinpoche Kamsum Silnön Gyepa Dorje Tsedzin Wangmo Tulku Rangjung Tulku Drachen Drubchen Khenpo Önam Gapa Khyentse Dzogchen Khenpo Chötsa The Third Alak Senkar, Tubten Nyima Troru Khenchen Tsenam Dzogchen Khenpo Petse Rakor Khenpo Tubnor Geman Khenpo Wanglo TRANSLATOR Tib Shelf INSTITUTIONS Dzogchen Monastery Śrī Siṃha College Dzogchen Kyamo Hermitage Kardza Hermitage Sichuan Province Tibetan Language Institute STUDENTS Lama Dorde Tubten Chödar AUTHOR Tsangpo A Brief Biography of Jetsunma Do Dasal Wangmo VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! Name * Email* Submit Tib Shelf is a not-for-profit organisation dedicated to translating, presenting and preserving primary source Tibetan texts across a vast array of genres and time periods. We make these literary treasures accessible to readers worldwide, offering a unique window into Tibet's rich history, culture and traditions. Tib Shelf has been accredited by the British Library with the International Standard Serial Number (ISSN): 2754–1495 CONTACT US | SHELVES@TIBSHELF.ORG © 2024 Tib Shelf. All rights reserved.

This text presents the outer, inner, and secret practice cycles of Zhepe Dorje, transmitted by Lhachik Nyima Zhönu—a protector deity revealed through pure vision—in 1730 and recorded in 1731. The Outer, Inner, and Secret Practice Cycle of Zhepe Dorje Namo ḍākinī ye! I received the outer, inner, and secret practice cycles of Zhepe Dorje from Lhachik Nyima Zhönu in the Iron Male Dog year (1730). E ma! For Zhepe Dorje, there are outer, inner, and secret explanations. For those wishing to accomplish the outer practice, Visualise Zhepe Dorje in monastic attire, Seated in a lama’s teaching posture, In a place that is either the sangha's joyous garden Or atop the stupa's tiered chambers— Before a Dharma wheel with a retinue of renunciants, Surrounded by many śrāvakas— Make supplications with deep yearning and clear resonance. For those wishing to accomplish the inner practice, Visualise Zhepe Dorje in the form of a master of mantra, Appearing in any attire, free from convention. His dwelling places are forest groves, riverbanks, Solitary abodes, rocky mountains, villages, and so forth. Visualise [him] in various forms and surrounded by a diverse retinue, Seated in the centre of the gaṇacakra gathering— Then make feast offerings, Fire offerings, water offerings, and others. [179] For those wishing to accomplish the secret practice, Visualise Zhepe Dorje as a naked ascetic Engaged in the conduct of invoking blessings. Bearing many implements—thigh bone trumpet, ḍamaru, bell, and conch shell, Surrounded by a hundred thousand beautiful young women, He binds ḍākinīs, ging, and lang as servants [1] Proclaiming HŪṂ PHAṬ BHYO, His abodes are haunted places and charnel grounds, where he roams. Meditate on maintaining the yogic observances, Take up the HŪṂ song and raise awareness, Dispatch with PHAṬ and mix space and awareness, Proclaim fierce cries, longing songs, and whistles. Colophon Thus, having received authorisation, this was written down in the Miracle Month of the Iron Female Pig year (1731). This completes the great chapter of Zhepe Dorje's practice cycle. NOTES [1] Ging (ging) and lang (glang) are classes of spirits in Tibetan Buddhism—ging often depicted as fierce skeletal figures and lang as messenger spirits. Published: January 2026 BIBLIOGRAPHY Bzhad pa'i rdo rje. 1983–1985. bzhad pa'i rdo rje'i phyi nang gsang gsum gyi sgrub skor . In gsung 'bum/_bzhad pa'i rdo rje , vol. 12, pp. 193–195. Leh: T. Sonam & D.L. Tashigang. BDRC MW22130_1813C6 Abstract This text presents the outer, inner, and secret practice cycles of Zhepe Dorje, transmitted by Lhachik Nyima Zhönu—a protector deity revealed through pure vision—in 1730 and recorded in 1731. The three-tiered practice system offers progressive visualisation methods: the outer practice presents Zhepe Dorje as a monastic teacher, the inner practice depicts him as a tantric master, and the secret practice reveals him as a naked ascetic. BDRC LINK MW22130 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 02:26 TRADITION Geluk | Nyingma INCARNATION LINE Lelung Jedrung HISTORICAL PERIOD 18th Century TEACHERS The Sixth Dalai Lama, Tsangyang Gyatso The Fifth Panchen Lama, Lobzang Yesh e Damchö Zangpo Mingyur Paldrön Chöje Lingpa Dönyö Khedrup The First Purchok, Ngawang Jampa Ngawang Chödrak Yeshe Gyatso Damchö Gyatso Losal Gyatso Lhundrub Gyatso Dungkar Tsangyang Drugdrak The Second Dzogchen Drubwang, Gyurme Tekchok Tendzin TRANSLATOR Tib Shelf INSTITUTIONS Lelung Monastery Mindröling Ngari Dratsang Chökhor Gyal Trandruk Potala Tsāri STUDENTS Kunga Mingyur Dorj e Dorje Yom e Kunga Paldzom Lobzang Lhachok Dönyö Khedrub Polhane Sönam Tobgy e Ngawang Jampa Mingyur Paldrön The Fifth Dorje Drak Rigdzin, Kalzang Pema Wangchuk Lhasang Khan AUTHOR Lelung Zhepe Dorje The Outer, Inner, and Secret Practice Cycle of Zhepe Dorje VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! Name * Email* Submit Tib Shelf is a not-for-profit organisation dedicated to translating, presenting and preserving primary source Tibetan texts across a vast array of genres and time periods. We make these literary treasures accessible to readers worldwide, offering a unique window into Tibet's rich history, culture and traditions. Tib Shelf has been accredited by the British Library with the International Standard Serial Number (ISSN): 2754–1495 CONTACT US | SHELVES@TIBSHELF.ORG © 2024 Tib Shelf. All rights reserved.

A heartfelt prayer to the ḍākinīs of three worlds, composed at Pemokö's Dudul Dewa Chenpo, seeking blessings to master the Vajrayāna path for all beings' benefit. The Magical Lasso: A Prayer of Aspiration to Accomplish Khecara ཨེ་མ་ཧོ། emaho Emaho! སྣང་གྲགས་འགྱུ་བའི་ཆོས་རྣམས་ཀུན། ། nangdrak gyuwé chönam kün All phenomena which appear, resound, and pass through the mind འཇོ་སྒེག་ལྷ་མོའི་རྣམ་འགྱུར་དུ། ། jogek lhamö namgyur du Are the appearances of the charming goddess, ཅིར་ཡང་རོལ་པའི་སྒྱུ་འཕྲུལ་ཅན། ། chiryang rölpé gyutrül chen Who magically displays as anything whatsoever: རང་རིག་ཕྱག་རྒྱ་ཆེན་མོར་འདུད། ། rangrig chakgya chenmor dü To the reflexive awareness of the Great Seal Mahāmudrā, I bow down. ཐོག་མཐའ་མེད་པའི་རྡོ་རྗེའི་སེམས། ། togta mepé dorjé sem Through the vajra mind, which has neither beginning nor end འཁོར་འདས་ཀུན་ལ་ཁྱབ་པ་ཡིས། ། khordé künla khyabpa yi And which pervades the whole of saṃsāra and nirvāṇa, འཆིང་དང་གྲོལ་མཛད་དེ་དང་དེར། ། chingdang drölzé dedang der You manifest in untold ways for those who are bound and set free— ཅིར་ཡང་འཆར་བའི་ལྷ་ཚོགས་དགོངས། ། chiryang charwé lhatsok gong Assembly of deities, please consider me! བདག་ནི་ཐོག་མ་མེད་པ་ནས། ། dagni tokma mepa né Throughout beginningless time, ཀུན་ནས་དཀྲིས་པས་རྣམ་པར་དཀྲུགས། ། küné tripé nampar truk I have been plagued by my [mental] entanglements, ལས་ཉོན་སྲ་བའི་ཞགས་པས་བཅིངས། ། lenyön sawé shakpé ching And the intractable lasso of karma and afflictions has tightened around me ཉམ་ཐག་འཁོར་བའི་གནས་སུ་འཁྱམས། ། nyamtak khorwé nesu khyam As I wander through the destitute abodes of saṃsāra. ད་ནི་འཇིགས་པས་ཡིད་གདུངས་ཏེ། ། dani jigpé yidung té Now my mind is tortured by fear, སྐྱབས་གནས་ཁྱེད་རྣམས་མ་ལགས་པའི། ། kyabné khyenam malak pé So from the depth of my heart, I take refuge in you, གཙོ་བོ་གཞན་དུ་སྐྱབས་མ་མཆིས། ། tsowo shendu kyabma chi For there are no principal protectors other than you, སྙིང་ནས་ཁྱོད་ལ་སྐྱབས་སུ་མཆི། ། nyingné khyöla kyabsu chi The sources of refuge! གདུང་བའི་མིག་ནས་མཆི་མ་འཁྲུག ། dungwé migné chima truk Tears flood from my despairing eyes; སྐྱོ་བའི་སྨྲེ་སྔགས་ཤུགས་རིང་འབྱིན། ། kyowé mengak shugring jin I cry out in sorrow and sigh deeply; བཟོད་མེད་སྙིང་རླུང་ཁོང་ནས་ལངས། ། sömé nyinglung khongné lang And an unbearable melancholy arises from within; གསོལ་བ་འདེབས་པ་འདི་གཟིགས་སམ། ། sölwa debpa disik sam Can you not perceive this supplication of mine? ཀྱེ་མ་བདག་ནི་ཁྱོད་བསམས་ནས། ། kyema dagni khyösam né Alas, I have been thinking of you ཉིན་མཚན་ལེ་བར་མ་མཆིས་པར། ། nyintsen lewar machi par Uninterruptedly, day and night. གདུང་བས་སྐྱབས་སུ་རེ་བ་ལ། ། dungwé kyabsu rewa la And so, will you not compassionately consider ཐུགས་རྗེས་དགོངས་པར་མི་མཛད་དམ། ། tugjé gongpar mizé dam My yearning hope for refuge? གཏིང་མཐའ་མེད་པའི་རྒྱ་མཚོ་འདིར། ། tingta mepé gyatso dir In this bottomless and boundless ocean, གནས་བཅས་འཇིགས་པས་གཙེས་པའི་དུས། ། neché jigpé tsepé dü When its inhabitants are oppressed by fear, དབུགས་དབྱུང་གཟེངས་བསྟོད་མི་མཛད་ན། ། ugyung sengtö mizé na If you do not provide respite and encouragement, ཁྱོད་ཀྱི་ཐུགས་རྗེས་ཅི་ཞིག་བྱ། ། khyökyi tugjé chishik ja What is the use of your compassion? ཡུན་རིང་དུས་ནས་བསྒྲུབས་པ་ཡིས། ། yünring düné drubpa yi As I have engaged in your practice for a long time, མ་གཅིག་ལྷ་མོ་ཁྱེད་རྣམས་ཀྱི། ། machik lhamo khyenam kyi Sole mother goddess, མཛེས་ཞལ་ནམ་མཁའི་རྗེས་འགྲོ་བ། ། dzéshal namkhé jedro wa Will you not deign to reveal just a tiny portion of ཟུར་ཙམ་སྟོན་པར་མི་གནང་ངམ། ། surtsam tönpar minang ngam Your exquisite face that resembles the sky? ལས་ཉོན་སྲ་བའི་དཔྱང་ཐག་འདི། ། lenyön sawé changtak di This tight collar of karma and mental afflictions, ཕན་མཛད་ཐུགས་རྗེའི་རལ་གྲི་ཡིས། ། penzé tugjé raldri yi If you do not swiftly act to sever it མྱུར་དུ་གཅོད་པར་མི་མཛད་ན། ། nyurdu chöpar mizé na With the beneficial sword of compassion, ཁྱོད་ཀྱི་ཐུགས་དམ་མི་ཉམས་སམ། ། khyökyi tugdam minyam sam Would this not undermine your sacred commitments? ཁྱོད་ཀྱང་སྔོན་གྱི་དུས་ཀྱི་ཚེ། ། khyökyang ngöngyi dükyi tsé When even in your previous lives, བདག་ལྟར་རྨོངས་པ་ཞིག་ལགས་ན། ། dagtar mongpa shiklak na You were once deluded like me; སྒོ་གསུམ་མི་ཤེས་བག་མེད་པས། ། gosum mishé bagmé pé If, through unawareness and carelessness of my three doors, ནོངས་པར་ཐུགས་ཀྱང་འཁྲུག་མི་འཚལ། ། nongpar tukyang trugmi tsal I make mistakes, there is no need to be upset. ཤིན་ཏུ་བཙོག་པའི་རྐྱལ་པ་ལ། ། shintu tsogpé kyalpa la How could the excellent nature arise རང་བཞིན་བཟང་པོ་ཅི་ལ་འཆར། ། rangshin sangpo chila char In such a filthy leather bag [as this body]? དེ་ཕྱིར་བདག་གིས་ནོངས་པ་རྣམས། ། dechir dagi nongpa nam Compassionate one, for this reason, བཟོད་པར་བཞེས་ཤིག་ཐུགས་རྗེ་ཅན། ། söpar shéshik tugjé chen Please be patient with the mistakes I have made! རྩ་གསུམ་ལྷ་ཡི་འཁོར་ལོ་ནས། ། tsasum lhayi khorlo né Bless me so that I may be benefitted བེམ་པོའི་རྣམ་འགྱུར་ཚུན་ཆད་ཀྱིས། ། bempö namgyur tsünché kyi By whatever manifestations are appropriate, བཀོད་པ་གང་ལ་གང་འཚམས་པས། ། köpa gangla gangtsam pé From the maṇḍalas of Three Root deities བདག་ལ་ཕན་པར་བྱིན་གྱིས་རློབས། ། dagla penpar jingyi lob Down to expressions of inanimate form! གཟུགས་སུ་སྣང་བའི་དངོས་པོ་ཀུན། ། suksu nangwé ngöpo kün As all things which visibly appear མཐོང་བ་ཙམ་གྱིས་ཡིད་འཕྲོག་པའི། ། tongwa tsamgyi yitrok pé Arise as the display of the lovely and beautiful goddess, མཛེས་སྡུག་ལྷ་མོའི་རོལ་པར་ཤར། ། dzeduk lhamö rölpar shar Whose mere glance is enchanting; བདེ་ཆེན་འབར་བར་བྱིན་གྱིས་རློབས། ། dechen barwar jingyi lob Please bless me that the great bliss blazes forth! ཟིན་དང་མ་ཟིན་སྒྲ་རྣམས་ཀུན། ། sindang masin dranam kün As all sounds, whether natural or deliberately produced, གྲག་སྟོང་སྔགས་ཀྱི་འཁོར་ལོར་འབྱོངས། ། dragtong ngakyi khorlor jong Manifest as the wheel of mantra—sound and emptiness, རླུང་སྔགས་གཉིས་སུ་མི་ཕྱེད་པའི། ། lungngak nyisu miché pé Please bless me so that the power of ནུས་པ་འབབ་པར་བྱིན་གྱིས་རློབས། ། nüpa babpar jingyi lob The indivisibility of prāṇa and mantra arises! རྟོག་ཚོགས་གང་ཤར་སྣང་བ་ཀུན། ། togtsok gangshar nangwa kün Let whatever conceptual patterns arise, all appearances, སྔོན་བསུ་རྗེས་གཅོད་མེད་པར་དེངས། ། ngönsu jechö mepar deng Dissipate without being anticipated or pursued; རང་སར་བཞག་པས་ཆོས་སྐུར་གྲོལ། ། rangsar shakpé chökur dröl And as I allow them to rest in their own place, so that they are liberated in the dharmakāya, རྟོགས་པ་འབར་བར་བྱིན་གྱིས་རློབས། ། togpa barwar jingyi lob Please bless me so that realisation may blaze forth! གནས་གསུམ་མཁའ་འགྲོ་མ་ལུས་པ། ། nesum khandro malü pa May all ḍākinīs of the three worlds རང་དབང་མེད་པར་གྲོགས་སུ་ཁུག ། rangwang mepar drogsu khuk Be summoned irresistibly as companions; ཡིད་ཀྱི་རེ་བ་སྐོང་བྱེད་པའི། ། yikyi rewa kongjé pé Please bless me that they may grant the attainments དངོས་གྲུབ་སྩོལ་བར་བྱིན་གྱིས་རློབས། ། ngödrub tsölwar jingyi lob That fulfil the hopes within my mind! དམ་ཅན་རྒྱ་མཚོ་མ་ལུས་པས། ། damchen gyatso malü pé Let the ocean of oath-bound ones, without exception, འགལ་རྐྱེན་བར་ཆད་ཐམས་ཅད་སེལ། ། galkyen barché tamché sel Clear away all adversity and obstacles. རབ་འབྱམས་འཕྲིན་ལས་རྣམ་པ་བཞི། ། rabjam trinlé nampa shi Please bless me that they may accomplish, without hindrance, ཐོགས་མེད་བསྒྲུབ་པར་བྱིན་གྱིས་རློབས། ། togmé drubpar jingyi lob The infinite array of the four types of enlightened activity! བཟང་ངན་རྐྱེན་གྱི་བྱེ་བྲག་ཀུན། ། sangngen kyengyi jedrak kün Let the variety of good and bad conditions ཐམས་ཅད་རོ་གཅིག་རྒྱན་དུ་ཤར། ། tamché rochik gyendu shar Arise as the ornament of one taste. འདེམས་ངོའི་དགག་སྒྲུབ་མེད་པ་ཡི། ། demngö gagdrub mepa yi Please bless me to practice the yogic conduct བརྟུལ་ཞུགས་སྤྱོད་པར་བྱིན་གྱིས་རློབས། ། tülshuk chöpar jingyi lob In which there is no preference for cultivating or rejecting. སྣང་བ་སྟོང་པའི་རྩལ་དུ་ཤར། ། nangwa tongpé tsaldu shar As appearances arise as the dynamic expression of emptiness, སྟོང་པ་རྟེན་འབྲེལ་ཉིད་དུ་ངེས། ། tongpa tendrel nyidu ngé And emptiness is ascertained as dependent arising itself, ཟུང་འཇུག་ཅོག་བཞག་ཆེན་པོར་འབྱམས། །་ sungjuk chogshak chenpor jam Please bless me [to attain] the Great Perfection རྫོགས་པ་ཆེན་པོར་བྱིན་གྱིས་རློབས། ། dzogpa chenpor jingyi lob And merge into the great, freely resting union. དབྱིངས་རིག་ཀ་དག་ཆེན་པོ་དང་། ། yingrik kadak chenpo dang The great primordial purity of space-awareness རྩལ་སྣང་ལྷུན་གྲུབ་ཐོད་རྒལ་གཉིས། ། tsalnang lhündrub tögal nyi And the spontaneously accomplished manifestation of dynamic energy, Leaping Over— རེས་འཇོག་ཕྱོགས་རེར་མ་གོལ་བའི། ། rejok chokrer magol wé Please bless me that I may practice the excellent path ལམ་བཟང་སྤྱོད་པར་བྱིན་གྱིས་རློབས། ། lamsang chöpar jingyi lob That does not stray into favouring one practice over another. དང་པོར་ཆོས་ཉིད་སྣང་བ་ཤར། ། dangpor chönyi nangwa shar First, the vision of dharmatā arises, བར་དུ་སྣང་བས་ཕྱོགས་ཀུན་ཁྱབ། ། bardu nangwé chok künkhyab Then, the visions extend in all directions, ཐ་མར་ཀུན་ཀྱང་དབྱིངས་སུ་ཐིམ། ། tamar künkyang yingsu tim Finally, everything dissolves into space; གྲོལ་སར་ཕྱིན་པར་བྱིན་གྱིས་རློབས། ། drölsar chinpar jingyi lob Please bless me to reach the state of liberation! གནས་མཆོག་པདྨོ་བཀོད་ལ་སོགས། ། nechok pemo köla sok In the naturally manifesting buddha-fields of Akaniṣṭha གནས་གསུམ་མཁའ་འགྲོ་ཀུན་འདུ་བའི། ། nesum khandro kün duwé And places where all ḍākinīs of the three worlds gather, རང་སྣང་འོག་མིན་ཞིང་རྣམས་སུ། ། rangnang ogmin shingnam su Supreme holy sites, such as Pemokö, འགྲོ་དོན་སྐྱོང་བར་བྱིན་གྱིས་རློབས། ། drodön kyongwar jingyi lob Please bless me to attend to beings’ benefit! དུས་གསུམ་རྒྱལ་བ་ཐམས་ཅད་ཀྱིས། ། düsum gyalwa tamché kyi Please bless me that I may tame མངོན་སུམ་འདུལ་བར་མ་ནུས་པའི། ། ngönsum dülwar ma nüpé All beings of lesser fortune, however many there are, སྐལ་དམན་སྐྱེ་བོ་ཇི་སྙེད་པ། ། kalmen kyewo jinye pa Those whom all the victorious ones of the three times བདག་གིས་འདུལ་བར་བྱིན་གྱིས་རློབས། ། dagi dülwar jingyi lob Are incapable of taming directly! ནམ་མཁའ་ཟད་པར་མ་གྱུར་པར། ། namkha separ magyur par Please bless me that I may carry out the benefit of beings, སྐྱོ་ངལ་མེད་པའི་སྤྱོད་པ་ཡིས། ། kyongal mepé chöpa yi Tirelessly and without discouragement, འཕེལ་འགྲིབ་མེད་པ་འགྲོ་བའི་དོན། ། peldrib mepa drowé dön Without my actions waxing and waning, བདག་གིས་སྤྱོད་པར་བྱིན་གྱིས་རློབས། ། dagi chöpar jingyi lob Until space itself fades away! བདག་ནི་མཐོང་དང་ཐོས་པ་དང་། ། dagni tongdang töpa dang May all those who see or hear me, མིང་ཙམ་འཛིན་པར་བྱེད་པ་ཡང་། ། mingtsam dzinpar jepa yang Or even merely recall my name, ཁམས་གསུམ་འཁོར་བ་དོང་སྤྲུགས་ཏེ། ། khamsum khorwa dongtruk té Be delivered from the depths of saṃāra’s three realms. ཆམ་གཅིག་གྲོལ་བར་བྱིན་གྱིས་རློབས། ། chamchik drölwar jingyi lob Bless me that I may simultaneously liberate them all! གང་ཞིག་ཕན་པར་སེམས་པ་དང་། ། gangshik penpar sempa dang Bless me to train those whose minds are altruistic, བཏང་སྙོམས་བར་མ་དག་ཀྱང་རུང་། ། tangnyom barma dakyang rung As well as those with feelings of indifference, བརྙས་སྨོད་བརྡེག་འཚོག་མཚང་འབྲུ་བ། ། nyemö degtsok tsangdru wa And especially those who would disparage others, ལྷག་པར་འདུལ་བར་བྱིན་གྱིས་རློབས། ། lhakpar dülwar jingyi lob Or abuse them and expose their hidden faults. དུག་གསུམ་དྲག་པོས་རྒྱུད་སྦགས་ཤིང་། ། dugsum drakpö gyübak shing The beings whose mind streams are sullied by the intense three poisons, ངན་སོང་གསུམ་དང་ཁྱད་པར་དུ། ། ngensong sumdang khyepar du And those who experience the suffering of the three lower realms, བར་དོའི་སྡུག་བསྔལ་ལ་སྤྱོད་པའི། ། bardö dugngal lachö pé And in particular the suffering of the intermediate state; འགྲོ་བ་འདུལ་བར་བྱིན་གྱིས་རློབས། ། drowa dülwar jingyi lob Please bless me so that I may tame them all! རིག་འཛིན་པདྨ་འབྱུང་གནས་དང་། ། rigzin pema jungné dang Please bless me so that my mind may be of one taste ཐུགས་ཀྱི་དགོངས་པར་རོ་གཅིག་པས། ། tugkyi gongpar rochik pé With the enlightened wisdom mind of Vidyādhara Padmasambhava, རྣམ་ཐར་མཉམ་པར་སྤྱོད་པ་ཡི། ། namtar nyampar chöpa yi And I may thereby accomplish the two aims དོན་གཉིས་འགྲུབ་པར་བྱིན་གྱིས་རློབས། ། dönnyi drubpar jingyi lob Through conduct that is comparable to his life of liberation! བདག་ནི་གལ་ཏེ་ཚེ་འདི་ལ། ། dagni galté tsedi la If I do not seize བཙན་ས་ཟིན་པར་མ་གྱུར་ན། ། tsensa sinpar magyur na The citadel [of enlightenment] in this life, ནམ་ཞིག་འཆི་བའི་དུས་ཀྱི་ཚེ། ། namshik chiwé dükyi tsé Then, when I reach the moment of death, ཁྱེད་རྣམས་བསུ་བའི་ཕྱིར་གཤེགས་ཤིག ། khyenam suwé chirshek shik May you all come back to welcome me. ཞལ་གྱི་དཀྱིལ་འཁོར་གསལ་པོར་སྟོན། ། shalgyi kyilkhor salpor tön May you clearly reveal the maṇḍala of your face, དབུགས་དབྱུང་གསུང་གི་སྣང་བ་སྩོལ། ། ugyung sunggi nangwa tsöl Bestow the elucidation of your comforting speech, བརྩེ་གདུང་མཛའ་བའི་ཐུགས་རྗེས་བཟུང་། ། tsedung dzawé tugjé sung Embrace me with your compassion of love, affection, and friendliness, འོད་གསལ་བདེ་བ་ཆེན་པོར་དྲོངས། ། ösal dewa chenpor drong And lead me to the great bliss of luminosity. འཁྲུལ་བའི་སྣང་བར་ཨ་འཐས་པའི། ། trülwé nangwar até pé When the terrors of the intermediate state arise བར་དོའི་འཇིགས་སྐྲག་ཤར་བ་ན། ། bardö jigtrak sharwa na As deluded perception solidifies, མདུན་བསུས་རྒྱབ་སྐྱོར་མཐའ་ནས་བརྟེན། ། dünsü gyabkyor tané ten Be a welcome in front, a support behind, and an assistance all around. འཁྲུལ་པ་ཐམས་ཅད་རང་སར་སྐྱོངས། ། trülpa tamché rangsar kyong Keep all delusions in their own place! བར་དོར་གྲོལ་བར་མ་གྱུར་ན། ། bardor drölwar magyur na If I am not liberated in the intermediate state, སྤྲུལ་པའི་ཞིང་ཁམས་སྣ་ཚོགས་སུ། ། trülpé shingkham natsok su May I be born on the stem of a lotus པདྨའི་སྡོང་པོ་ལས་སྐྱེས་ཏེ། ། pemé dongpo lekyé té In various emanated pure lands, མཚན་དང་ལྡན་པའི་ལུས་ཐོབ་ཤོག ། tsendang denpé lütob shok And may I obtain a body endowed with the marks of enlightenment! སྤྱན་དང་མངོན་ཤེས་གཟུངས་སྤོབས་སོགས། ། chendang ngönshé sungpob sok Through the limitless gates of meditative absorption, ཏིང་འཛིན་སྒོ་བརྒྱ་མཐའ་ཡས་པས། ། tingzin gogya tayé pé Including the divine eye, clairvoyance, retention, and eloquence, བདག་རྒྱུད་ལྷག་པར་ཕྱུག་པ་དང་། ། dagyü lhagpar chugpa dang May my mind stream become abundantly enriched, འཕྲིན་ལས་རྣམ་བཞིར་དབང་འབྱོར་ཤོག ། trinlé namshir wangjor shok And may I gain mastery over the four kinds of enlightened activity! འབྱུང་བཞིའི་གནོད་པས་མི་བརྫི་ཞིང་། ། jungshi nöpé mizi shing May I not fall victim to harm from the four elements, འཆི་མེད་རྡོ་རྗེའི་སྐུ་གྲུབ་སྟེ། ། chimé dorjé kudrub té And may I accomplish the deathless vajra-body, རྡོ་རྗེ་ཐེག་པའི་རྣལ་འབྱོར་གྱི། ། dorjé tegpé naljor gyi And thus complete the paths and stages of maturation and liberation སྨིན་གྲོལ་ས་ལམ་མཐར་ཕྱིན་ཤོག ། mindröl salam tarchin shok Of the Vajrayāna yoga! མདོར་ན་གནས་སྐབས་ཐམས་ཅད་དུ། ། dorna nekab tamché du In brief, may the ocean of ḍākinīs grant their blessings, རང་དང་གཞན་གྱི་དོན་གང་ཡིན། ། rangdang shengyi döngang yin That I may accomplish ཐམས་ཅད་མཁའ་འགྲོ་རྒྱ་མཚོ་ཡིས། ། tamché khandro gyatso yi All that is beneficial to myself and others གཡེལ་མེད་བསྒྲུབ་པར་བྱིན་གྱིས་རློབས། ། yelmé drubpar jingyi lob In all circumstances without ever wavering! དུས་གསུམ་བསགས་པའི་དགེ་ཚོགས་དང་། ། düsum sagpé getsok dang Through the accumulation of virtue gathered throughout the three times, ཁྱད་པར་རྩ་གསུམ་ལྷ་ཚོགས་ཀྱི། ། khyepar tsasum lhatsok kyi And in particular, the power of the truth of the inconceivable compassion ཐུགས་རྗེ་བསམ་གྱིས་མི་ཁྱབ་པའི། ། tugjé samgyi mikhyab pé of the Three Roots and the assembly of the deities, བདེན་མཐུས་སྨོན་ལམ་མྱུར་འགྲུབ་ཤོག ། dentü mönlam nyurdrub shok May these aspirations be swiftly accomplished! ཆོས་ཉིད་བསམ་གྱིས་མི་ཁྱབ་ཀྱང་། ། chönyi samgyi mikhyab kyang Although dharmatā is inconceivable, ཆོས་ཅན་རྟེན་འབྲེལ་མི་སླུ་བས། ། chöchen tendrel milu wé The truth never changes, བདེན་པ་འགྱུར་བ་མེད་པ་དེས། ། denpa gyurwa mepa dé Since the dependent arising of conditioned phenomena is infallible; ཅི་བཏབ་སྨོན་ལམ་འགྲུབ་པར་ཤོག ། chitab mönlam drubpar shok Thus, may any aspirations I have formulated be accomplished! COLOPHON ཅེས་གནས་གསུམ་གྱི་མཁའ་འགྲོ་རྒྱ་མཚོ་ཐམས་ཅད་དབང་མེད་དུ་འགུག་པར་བྱེད་པའི་སྨོན་ལམ་འཕྲུལ་གྱི་ཞགས་པ་ཞེས་བྱ་བ་འདི་ཉིད་ནི་མཁའ་ཁྱབ་ཀྱི་མཁའ་འགྲོ་རྒྱ་མཚོར་གཅིག་ཏུ་མོས་པ་འཕྲིན་ལས་བློ་གསལ་གྱིས་ནན་ཏན་ཆེན་པོས་བསྐུལ་བ་དོན་ཡོད་པར་བྱ་བའི་ཕྱིར་དུ་ངེས་མེད་ཀུན་ཏུ་སྤྱོད་པའི་རྣལ་འབྱོར་པ་ཆགས་པ་རྡོ་རྗེས་འོག་མིན་སྤྲུལ་པའི་ཞིང་མཆོག་པདྨོ་བཀོད་ཀྱི་སྐུ་འཁོར་གྱི་ཆ་ལས་འཁོར་ལོ་ལྔའི་ནང་ཚན་སྙིང་ག་ཆོས་ཀྱི་འཁོར་ལོའི་ཆར་གཏོགས་པ་ཀློ་ཁུག་ཚོགས་ཀྱི་བདག་པོའི་ཕོ་བྲང་གི་ཉེ་འདབས་བདུད་འདུལ་བདེ་བ་ཆེན་པོའི་སྒར་དུ་སྤེལ་བ་བདེ་ལེགས་སུ་གྱུར་ཅིག ། In order to fulfil the insistent request of Trinlé Losal, who holds a singular devotion to all the oceans of ḍākinīs who pervade all of space, I, Chagpa Dorjé the aimless yogin, wrote “The Magical Lasso: An Aspirational Prayer” that spontaneously summons all the oceans of ḍākinīs of the three worlds. It was composed at the camp of Düdül Dewa Chenpo (Demon-Taming Great Bliss) in the vicinity of the palace of the lord of the Lo people. This area belongs to the heart dharmacakra, one of five cakras of the retinue of Pemokö, the supreme emanated realm of Akaniṣṭha. May there be happiness and well-being! NOTES Photo credit: Himalayan Art Resource Thanks to Adam Pearcey at Lotsawa House for his editing. Published: August 2021 BIBLIOGRAPHY Bzhad pa'i rdo rje. 1983–1985. mkha' spyod grub pa'i smon lam 'phrul gyi zhags pa sogs . In gsung 'bum/_bzhad pa'i rdo rje, vol. 7, pp. 421–428. Leh: T. Sonam & D.L. Tashigang. BDRC W22130 Abstract This aspirational prayer, composed at the request of Trinle Losal, calls upon all the ḍākinīs of the three worlds to grant their blessings, so that the practitioner may complete the Vajrayāna path and bring benefit to all beings. It was composed at the camp of Dudul Dewa Chenpo, the heart dharmacakra of Pemokö, the supreme emanated realm of Akaniṣṭha. It is a remarkably emotional and powerful prayer one that, in our opinion, really demonstrates the heartfelt wishes of the author. BDRC LINK W22130 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 08:29 TRADITION Geluk | Nyingma INCARNATION LINE Lelung Jedrung HISTORICAL PERIOD 18th Century TEACHERS The Sixth Dalai Lama, Tsangyang Gyatso The Fifth Panchen Lama, Lobzang Yesh e Damchö Zangpo Mingyur Paldrön Chöje Lingpa Dönyö Khedrup The First Purchok, Ngawang Jampa Ngawang Chödrak Yeshe Gyatso Damchö Gyatso Losal Gyatso Lhundrub Gyatso Dungkar Tsangyang Drugdrak The Second Dzogchen Drubwang, Gyurme Tekchok Tendzin TRANSLATOR Tib Shelf INSTITUTIONS Lelung Monastery Mindröling Ngari Dratsang Chökhor Gyal Trandruk Potala Tsāri STUDENTS Kunga Mingyur Dorj e Dorje Yom e Kunga Palzom Lobsang Lhachok Dönyö Khedrub Polhane Sönam Tobgy e Ngawang Jampa Mingyur Paldrön The Fifth Dorje Drak Rigdzin, Kelzang Pema Wangchuk Lhazang Khan AUTHOR Lelung Zhepe Dorje The Magical Lasso: A Prayer of Aspiration to Accomplish Khecara VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! 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Treasure revealer and Rimé master Khyungtrul Pema Trinle Gyatso's life story draws from his autobiography and oral accounts, revealing his significant impact on nineteenth-century Kham Buddhism. The Biography of Khyungtrul Pema Trinle Gyatso Khyungtrul Pema Trinle Gyatso, [ 1 ] commonly known as Khyungtrul Rinpoche, was born nearby the shaded side of the [Kyangtang Khampa] Mountain [ 2 ] in the Evaṃ Valley of Drongpa Meshung, [ 3 ] Nangchen, Kham in 1886, the Fire, Dog year of the fifteenth sexagenary cycle. His father was named Mipam Tsöndru of the Jo [clan] and his mother Adroza Deden Tso. [ 4 ] His father was a direct disciple of Drubchen Ngawang Tsoknyi [ 5 ] the mantra holder, who attained accomplishment through the practice of Palden Lhamo Dusölma . [ 6 ] Shortly after his birth, Khyungtrul met the Fifteenth Karmapa, Khakyab Dorje, [ 7 ] who performed the hair-cutting ceremony. Furthermore, he accepted the Three Jewels, received the vows of a lay disciple, [ 8 ] and was given the name Karma Gyatso. The Karmapa described how the child was a reincarnation of a great being and made a prediction that the boy was undoubtedly going to be a person who would benefit sentient beings and teachings in the times yet to come. At the age of five, his parents took him on a pilgrimage to meet lamas in eastern Kham. In Degé he met and received teachings from Jamyang Khyentse Wangpo, [ 9 ] who was at that time performing his last religious activity at Dzongsar Monastery [ 10 ] before passing into peace. He also received many important teachings, such as empowerments, transmissions, and instructions, from Jamgön Kongtrul Rinpoche at Palpung Monastery [ 11 ] in Degé. After a successful pilgrimage to all the monasteries and sacred sites in the Degé, Kham, Khyungtrul returned home with his parents. His father took responsibility for his own father’s monastery, Druk Heru Monastery, [ 12 ] [which comes under the management of Trulshik Monastery, [ 13 ] the main Drukpa Kagyu seat in Nangchen]. Later, due to his realization in the practice of Palden Lhamo Dusölma , his father was appointed as the lama of the protector’s temple at Trulshik Monastery. Khyungtrul spent the next couple of years at Trulshik Monastery with his parents. During his time at Trulshik Monastery, even though he was very young, there were several marvelous signs that occurred, such as possessing a symbolically scripted inventory of treasures, indiscriminately extracting a variety of treasure-like substances, and receiving prophecies of the ḍākinīs. However, his father kept them secret and forbade revealing them [to the public], stating that they were insignificant. [Unfortunately], his father passed away when he was just seventeen years old, and he performed the funeral rites in a proper manner. Until he was nineteen, Khyungtrul spent most of his time at his personal Heru Monastery in addition to Trülshik Monastery where he received empowerments and instructions from Satrul Rigzin Chögyal [ 14 ] and other Drukpa Kagyu masters. He diligently trained in the rituals of his tradition, the Drukpa Kagyu. At the age of nineteen, Khyungtrul once again went back to Degé, Kham where he entered Dzogchen Monastery. [ 15 ] There he took full ordination from the Fifth Dzogtrul Tubten Chökyi Dorje [ 16 ] and received the name Tubten Chöpal Gyatso. From Gyalse Jampa Taye, Tubten Chökyi Nangwa, [ 17 ] and others, he received oral transmission of the Kangyur (Translated Words of the Buddha) and such teachings as the Bodhicaryāvatāra ( A Guide to the Bodhisattva’s Way of Life ) and Kunsang Lame Shalung ( The Words of My Perfect Teacher ), achieving a great understanding of the Mahāyāna. He later went to Palpung Monastery, where under the care and tutelage of Khenchen Tashi Öser [ 18 ] the lord of the extraordinary family, he received bodhisattva vows in accordance with the tradition of Śāntideva the heir of the victors and was named Jamyang Lodrö Gyatso. With Lord Khenchen Tashi Öser, he studied all the sūtra and tantra teachings and received empowerments and instructions. Khenchen identified him outwardly as an embodiment of Gyalwang Dechen Dorje, inwardly as an embodiment of Taksham Nuden Dorje, and secretly as an embodiment of Longchen Rabjam. [ 19 ] Khyungrul also received and studied the sūtras and tantras along with the fields of knowledge from Katok Khen Tubten Gyaltsen, Jamgön Mipam Namgyal Gyatso, Khenpo Shenga, Nesar Karma Tashi Chöphel (one of the three chief disciples of Jamgön Kongtrul), Gyarong Tokden, Choktrul Pema Dechen Sangpo, Jamyang Tashi Rinchen, Katok Situ Chökyi Gyatso, Chokling Terse Tsewang Norbu, [ 20 ] and many other non-sectarian masters. Though this Lord was not said to be an emanation of any particular lama, he was called Khyungtrul because there was nobody who could rival his innate wisdom when he was studying and contemplating. Since everyone was discussing that he was an emanation of an excellent, superior being, he was considered an emanation. In those days the political relationship between Degé and Nangchen was not so friendly. So, for the safety of Khyungtrül, when anyone asked Khenchen about where the emanation was from, he would answer, “The emanation’s place of origin is Khyungpo.” [ 21 ] As a result, being called Khyungtrul in addition to his real name, Pema Trinlé Gyatso, he became widely known as Khyungtrul Pema Trinlé Gyatso. At the age of twenty-five, he began the traditional three-year retreat at the Samten Chöling retreat center of Palpung Tubten Chökhorling Monastery, [ 22 ] during which Karma Tashi Öser the extraordinary lord of the family [ 23 ] and Karma Tonglam [ 24 ] [shared the role of retreat master]. Khyungtrul completely mastered Mahāmudrā, the six yogas of Nāropa, and all other essential Kagyu practices during the retreat. His spiritual practices were so impressive that he was, for a short while, appointed master of the retreat center in accordance with the lama’s command. [ 25 ] [When he turned thirty-three], [ 26 ] he led the life of a renunciant, abandoning everything and practicing meditation at various secluded places, such as Tashi Palri, [ 27 ] Pema Shelphuk, [ 28 ] and Karmo Taktsang [ 29 ] and eventually left for his homeland. On the way back home, he visited Netan Chokling Monastery Gyurme Ling, met the Second Cholking, Pema Gyurme Tekchok Tenpel, [ 30 ] and received many teachings, such as the Chokling treasure teachings, empowerments, transmissions, and instructions from him. He subsequently visited Kham Riwo Monastery, Dilyak Monastery, and Jang Tana Monastery [ 31 ] where he received a grand welcome and gave instructional teachings and maturing empowerments. After returning to his homeland, Khyungtrul stayed at Druk Vaṃlung Monastery [ 32 ] for a while and turned the wheel of the teachings for his karmically fortunate followers. Since he was a treasure revealer and particularly an accomplished practitioner of the profound secret mantra, there were requisites for him, such as relying on the mudrā of another’s body, so he took Tanaza Rigzin Drölma [ 33 ] as a consort. However, some ordinary people [from his homeland] objected and disapproved of his taking a consort and criticized him explicitly and implicitly. As a result, Khyungtrul Rinpoché decided to leave his homeland for a period to embark on a pilgrimage to U-Tsang with his secret consort Tanaza Rigzin Drölma. He remained in U-Tsang for many years, visiting various sacred sites, practicing meditation at sacred places of Guru [Rinpoche], such as Samye Chimpu, [ 34 ] and composing many treatises and songs of realization. He conducted many religious activities while in Lhasa, including giving the empowerment and transmission of the Rinchen Terdzö (The Treasury of Precious Revealed Scriptures). [ 35 ] Then he returned to his homeland, and at his Druk Heru Monastery, he expanded the assembly hall and other areas and rebuilt temples and shrines. Thereafter, it received the name Heru Ngedön Sangngak Chökhorling. He also built his residence named Changlochen [ 36 ] and the Secret Mantra Palace meditation hall and stayed there regularly. There the teachings of scholars and adepts pervaded in all directions, and he constantly turned the wheel of the teachings to unfathomable assemblies of disciples and emanations—chiefly the lamas and emanations of the non-sectarian movement. Sometimes he traveled to other regions to give empowerments and teachings. He conferred the empowerment and transmission of the Rinchen Terdzö at Netan Monastery in Chimé and Shakchö Monastery in Khyungpo, [ 37 ] the empowerment and transmission of the Damngak Dzö (The Treasury of Precious Instructions) at Tsangsar Monastery, [ 38 ] and the empowerment of the Kagyu Ngakdzö (The Treasury of Kagyu Mantras) at Rago Tsokha Monastery. [ 39 ] There were many other empowerments, transmissions, instructions that he gave at Sertsa Tashi Ling Monastery [of the Bön tradition] and Tsangsar Lakhyab Monastery. [ 40 ] He also stayed at Jang Tana Monastery, the monastic seat of Drogön Yelpa for a long time, properly supporting the Yelpa teachings. In short, he was a lama of the non-sectarian movement of the philosophies of the Sakya, Geluk, Kagyu, Nyingma, and Yungdrung Bön; all revered him as a boundless superior being. Accordingly, having accomplished the benefit of self and others, Khyungtrül Pema Trinlé Gyatso passed away at the age of sixty-three on the eighteenth day of the Month of Miracles (the first month) of Earth, Bird year, 1948, at Tana Monastery. It was exactly on that day when Drogön Sangyé Yelpa passed away. [ 41 ] When Khyungtrul passed away, there were many astonishing signs, which once again established the disciples into a place of faith. His main disciples were his son Pema Gyurme, Kongtrul Lodrö Rabpel, Tsangsar Lodrö Rinchen [of the Barom Kagyu], Tana Penpa Tulku, Tana Drubgyu Tulku, Suru Jokhyab, etc. [ 42 ] There were many other disciples with whom he had a spiritual connection, such as [the Eighth] Adeu Rinpoche Drubrik Khyuchok, the [Ninth] Benchen Sangye Nyenpa, Dilyak Dabsang, Japa Sangye Tenzin, the [Eleventh] Situ Pema Wangchuk Gyalpo, [ 43 ] the Second Chokling, and many others. He had such a great assembly of students that there were almost none of the great lamas of his time who did not have a lama-disciple relationship with him. Among the chief disciples: his son Pema Gyurme was the main lineage holder of both his family lineage and teachings. He was a sovereign of loving-kindness and compassion, a vegetarian, a realized yogin intent upon the profound meaning, a holder of the fields of knowledge, a holder of his father’s lineage of Karma Garsar calligraphy, a disseminator of his father’s empowerments, transmissions, and instructions, and a preserver of his father’s collected works. For this, I wish to express much gratitude to him. Khyungtrul Pema Trinle Gyatso’s teachings, which are contained in about four volumes, are: Secret Embodiment of the Three Kāyas: Accomplishing the Enlightened Mind of the Guru , The Ocean of the Dohās of the Early Translation Nyingma School , The Ocean of Drukpa Dohā, The Excellent Vase of Nectar from The Grand Ritual of Severance , [ 44 ] instructional manuals on the creation and completion stages, songs of spiritual experience, a large volume of mind treasure teachings, and many other texts. COLOPHON Composed by Khen Orgyen Namgyal NOTES [1] khyung sprul pad+ma phrin las rgya mtsho [2] Khyungtrul’s memoir (rang rnam) mentions e waM lung pa'i d+hU ti'i sbubs/ ri bo me ltar 'bar ba'i zhol as his birthplace. Through personal communication, a resident of Meshung said the name of ri bo me ltar 'bar ba is Kyangtang Khampa (rkyang thang kham pa). [3] Drongpa Meshung ('brong pa rme gzhung) was formally known as Sengshung (seng gzhung), the valley looking like a resting lion, located in Nangchen. [4] 'byo mi pham brtson 'grus and a gro bza' bde ldan mtsho [5] Drubchen Ngawang Tsoknyi (grub chen ngag dbang tshogs gnyis, 1828–1888) was a highly realized mantra holder and Drukpa Kagyu master born in Senge Dzong, Kham, in 1828. His father was Ugyen Gönpo and mother was Drongza Lhamo Dröl. He passed away in 1888. [6] dpal ldan lha mo dus gsol ma [7] kar ma pa 15 mkha' khyab rdo rje, 1870?–1921?, BDRC P563 [8] The vows of the lay disciple (dge bsnen gyi sdom pa, upāsakasaṃvara) consists of the five precepts (bslab pa lnga, pañcasīla): (1) Not to kill, (2) Not to steal, (3) Not to engage in sexual misconduct, (4) Not to lie, and (5) Not to use intoxicants. [9] 'jam dbyangs mkhyen btse dbang po, 1820–1892, BDRC P258 [10] rdzong sar dgon, BDRC G213 [11] 'jam mgon kong sprul blo gros mtha' yas, 1813–1899, BDRC P264 and dpal spungs, BDRC G36 , seat of Situ Pema Wangchuk Gyalpo and Jamgön Kongtrul [12] Druk Heru Monastery ('brug heru dgon) was initially founded by Gyalwang Dechen Dorje. [13] Trulshik Monastery ('khrul zhig dgon) is the seat of Satrul Rigzin Chögyal located in Nangchen Sharda. [14] Satrul Rigzin Chögyal (sa sprul rig 'dzin chos rgyas) was the sixth reincarnation of Satrul, born in the fifteenth sexagenary cycle. His father was a prince to Nangchen King, and his mother was a daughter to the Drongpa chieftain. [15] rdzog chen dgon pa, BDRC G16 [16] rdzogs chen grub dbang 05 thub bstan chos kyi rdo rje, 1872–1935, BDRC P701 [17] rgyal sras byams pa mtha' yas and thub bstan chos kyi snang ba [18] mkhan chen bkra shis 'od zer, 1836–1910, BDRC P1373 [19] It is said that Gyalwang Dechen Dorje (rgyal dbang bde chen rdo rje) built a hundred and eight Guru temples, including Heru Monastery and Vamlung monastery. stag sham nus ldan rdo rje, b. 1655, BDRC P663 and klong chen rab 'byams, 1308–1364, BDRC P1583 [20] kaH thog mkhan thub bstan rgyal mtshan 'od zer, b. 1862, BDRC P6048 ; 'jam mgon mi pham rnam rgyal rgya mtsho, 1846–1921, BDRC P252 ; mkhan po gzhan dga', 1871–1927, BDRC P699 ; gnas sar bkar ma bkra shis chos 'phel, BDRC P6173 (one of the three chief disciples of Jamgön Kongtrul); rgya rong rtogs ldan; mu ra sprul sku 03 pad+ma bde chen bzang po, BDRC P8693 ; 'jam dbyang bkra shis rin chen; kaH thog si tu 03 chos kyi gya mtsho, 1880–1923/1925, BDRC P706 ; mchog gling gter sras tshe dbang nor bu, BDRC P2713 , the second son of Chokgyur Dechen Lingpa [21] khyung po, a place in Kham [22] dpal spungs thub bstan chos 'khor gling gi sgrub sde bsams gtam chos gling [23] karma bkra shis 'od zer [24] karma mthong lam [25] According to the oral account, he was appointed as a retreat master for the next three-year retreat program. [26] According to the oral record, at the age of thirty-three, he left the Palpung Monastery for his homeland. [27] bkra shis dpal ri, a sacred site in Kham [28] pad+ma shel phug, BDRC G3624 [29] dkar mo stag tshang, BDRC G3625 [30] gnas brtan mchog gling 02 pad+ma 'gyur med theg mchog bstan 'phel, 1873/1874–1927, BDRC P1AG97 [31] byang rta rna dgon pa, BDRC G2628 [32] Druk Vaṃlung Monastery ('brug vaM lung dgon) was initially founded by Gyalwang Dechen Dorje in the twelfth sexagenary cycle, located in Drongpa Meshung [33] rta rna bza' rig 'dzin sgrol ma [34] bsam yas mchim phu, BDRC G3528 [35] rin chen gter mdzod [36] lcang lo can [37] Netan Monastery (gnas brtan dgon, BDRC G1AG98 ), the seat of Chokgyur Lingpa, is located in Chimé, southwest of Nangchen. Shakchö Monastery (khyung po zhag gcod dgon), is a Karma Kagyu monastery, founded by Shagchö Tashi Palzang in 1533 in Khyungpo. [38] gdam ngag mdzod; Tsangsar Monastery (tshangs sar dgon) is a Barom Kagyu Monastery and the seat of Tsangsar Lodrö Rinchen. [39] bka' brgyud sngags mdzod and ra mgo mtsho kha dgon [40] gser rtsa bkra shis gling (a Bön Monastery in Sertsa) and tsangs sar bla khyabs [41] Drogön Sangye Yelpa ('gro mgon sangs rgyas yal pa) is the founder of Yalpa Kagyu School. [42] pad+ma 'gyur med 1929–1999; kong sprul blo grus rab 'phel, 1901–1958, BDRC P1PD108567 ; tshangs sar blo gros rin chen; rta rna spen pa sprul ku; rta rna sgrub rgyud sprul sku; gzu ru jo skyabs [43] a lde'u grub rigs khyu mchog, 1930–2007, BDRC P6757 ; ban chen sangs rgyas gnyen pa 09 karma bshad sgrub btsan pa'i nyi ma 1897–1962, BDRC P934 ; dil yag zla bzang; ja pa sangs rgyas bstan 'dzin 1919–2001; ta'i si tu 11 pad+ma dbang mchog rgyal po, 1886–1952, BDRC P925 [44] Some of his teachings include gu ru'i thugs sgrub sku gsum gsang ba 'dus pa, snga 'gyur snying ma'i mgur mtsho, 'brug pa'i mgur mtsho, and gcod kyi tshogs las bdud rtsi bum bzang. Photo Credit: Heru Monastery contributed by the translator Published: July 2021 Edited: February 2022 BIBLIOGRAPHY Khen Orgyan Namgyal (mkhan o rgyan rnam rgyal). 2021. khyung sprul pad+ma phrin las rgya mtsho'i rnam thar . London: Tib Shelf W003 Abstract Khyungtrul Pema Trinle Gyatso, also known as Khyungtrul Kargyam, was not said to be a reincarnation of any particular Lama. Yet, he was a treasure revealer, a highly learned master, and undeniably an important figure in the Rimé movement of the nineteenth century in Kham. His writings comprise around four volumes which were collected and preserved by his son Pema Gyurme. Pema Gyurme’s disciple, Khen Orgyen Namgyal, composed this short biographical text, using Khyungtrul’s autobiography and the oral account. TIB SHELF W003 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 00:27 TRADITION Drukpa Kagyu INCARNATION LINE None HISTORICAL PERIOD 19th Century 20th Century TEACHERS The Fifteenth Karmapa, Khakyab Dorje Jamyang Khyentse Wangpo Jamgön Kongtrul Lodrö Taye The Fifth Dzogtrul Tubten Chökyi Dorje Khenchen Tashi Öser Katok Khen Tubten Gyaltsen Öser Jamgön Mipam Namgyal Gyatso Khenpo Shenga Nesar Karma Tashi Chöphel Mura Pema Dechen Sangpo The Third Katok Situ, Chökyi Gyatso Chokling Terse Jigme Tsewang Norbu The Second Cholking, Ngedön Drubpe Dorje The BDRC Identifications have not been found for the following. Please contact us if you have any information: Satrül Rigzin Chögyal Gyalse Jampa Taye Tubten Chökyi Nangwa Gyarong Tokden Jamyang Tashi Rinchen Karma Tashi Öser Karma Tonglam TRANSLATOR Rinzin Dorjee Drongpa INSTITUTIONS Dzongsar Monastery Palpung Monastery Trulshik Monastery Dzogchen Monastery Pema Shelphuk Karmo Taktsang Netan Monastery Jang Tana Monastery Samye Chimpu The BDRC Identifications have not been found for the following. Please contact us if you have any information: Druk Heru Monastery Tashi Palri Kham Riwo Monastery Dilyak Monastery Druk Vaṃlung Monastery Shakchö Monastery Tsangsar Monastery Rago Tsokha Monastery Sertsa Tashi Ling Monastery Tsangsar Lakhyab Monastery Changlochen Residence STUDENTS Dzigar Kongtrul Lodrö Rabpel The Eighth Adeu Rinpoche Drubrik Khyuchok The Ninth Benchen Sangye Nyenpa, Karma Shedrub Tenpe Nyima The Eleventh Situ Pema Wangchuk Gyalpo The Second Cholking, Ngedön Drubpe Dorje The BDRC Identifications have not been found for the following. Please contact us if you have any information: Pema Gyurme Tsangsar Lodrö Rinchen Tana Penpa Tulku Tana Drubgyü Tulku Suru Jokhyab Dilyak Dabsang Japa Sangye Tenzin AUTHOR Khen Orgyen Namgyal The Biography of Khyungtrul Pema Trinle Gyatso VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! Name * Email* Submit Tib Shelf is a not-for-profit organisation dedicated to translating, presenting and preserving primary source Tibetan texts across a vast array of genres and time periods. We make these literary treasures accessible to readers worldwide, offering a unique window into Tibet's rich history, culture and traditions. Tib Shelf has been accredited by the British Library with the International Standard Serial Number (ISSN): 2754–1495 CONTACT US | SHELVES@TIBSHELF.ORG © 2024 Tib Shelf. All rights reserved.

Sera Khandro sang this song at the age of eleven, a month after her mother’s death, following an encounter with a white vulture she recognised as the soul-bird of a ḍākinī. Song of the Vulture Seated on the roof of her house, one month after her mother's death, Sera Khandro sees a white vulture and recognises it as the soul-bird of the ḍākinī. The sight of it calls her mother to mind, and she sings. From the womb of the vast sky's expanse, You, soul-bird of the karmically pure ḍākinī— Settle your mind and listen to my words. Where are you going, and from where do you come? I am a motherless child, an orphan. A month has passed since I lost my mother. Not knowing where she has gone, my suffering is great. O mighty white vulture! Have you seen where my mother has gone? Do you know where she now abides? I, a daughter without a kind mother, Am like a blind person abandoned on a plain, Wingless, as if fallen into the abyss. Now, with thoughts like these, I long for my mother. This body, these lovely faculties—my mother’s kindness. These ornaments and belongings—my mother's kindness. This food, these enjoyments, this wealth—my mother's kindness. My eloquent speech—my mother's kindness. My harmony with everyone—my mother's kindness. Knowing the six-syllable mantra—my mother's kindness. Meeting lamas—my mother's kindness. Such a mother, so great in kindness— Please help me so that in this life, I may meet my dear companion again. O white divine bird, hold me in your heart. After the song, her brother Phuntsok Chöphel arrived and rebuked her for singing in grief. She sang in reply: Listen, elder brother, Phuntsok Chöphel, The nature of my mind is beyond elaboration; it is free of delusion. Its unobstructed radiance displays itself in the manner of mother and child. Its indeterminate energy arises as joy, as sorrow—as anything at all. My kind mother, like a rainbow in the sky, A magical display dissolved into the expanse. I, the daughter, am just like a Mon cuckoo. [2] When the gentle autumn breeze draws in, I seek my own path. You father and son are like an unchanging swastika, [3] Fixed in one place, endowed with abundance. The vulture, like a female bodhisattva, Has skilfully lured my grieving mind. [4] This place is like a nest of poisonous snakes. Not for a single moment have I known happiness here. The happy place is the peaceful mountainside of blissful seclusion. The happy path is the blissful, divine dharma, joyous and sublime. Now, without delay, I will go on the path of great bliss! Her brother, believing her unstable, reported her behaviour to their father. He dismissed the concern, attributing it to her karma and independent nature rather than any spiritual harm. Unwilling to conform or bring trouble to the family, Sera Khandro vowed she would not go to the headman—she would wander freely, according to her own path. COLOPHON None NOTES [1] This song is drawn from within a rnam thar and is untitled. We have therefore supplied the title “Song of the Vulture” for ease of reference. [2] The cuckoo ( khu byug ) migrates south to the warm lowlands of Mon as the seasons turn. In identifying herself as a “Mon cuckoo” who seeks her own path when the autumn breeze arises, Sera Khandro makes her intention clear: like the bird, she too will depart. [3] g.yung drung , rendered here as "swastika," is an ancient symbol of permanence and immutability in both Bön and Buddhist tradition, representing the unchanging, unoriginated nature of reality. Her father and brother, settled contentedly in worldly prosperity and unmoved by any impulse toward renunciation, stand as figures of worldly permanence—precisely what the lines that follow demonstrate her leaving behind. [4] ' brid is carries a sense of strategic concealment: the one being led is not fully aware of where they are being taken, or by what means. More neutral alternatives such as "drawn" or "guided" would lose this, so we render it as "lured." The framework within which this concealment operates, however, is that of thabs (skilful means, Skt. upāya )—the method by which bodhisattvas meet beings within their own experience and lead them gradually toward liberation. BIBLIOGRAPHY Kunzang Dekyong Wangmo (kun bzang bde skyong dbang mo). Dbus mo bde ba’i rdo rje’i rnam thar . In Gsung ’bum , vol. 1 (pod dang po), pp. 95–96. BDRC W1PD108254 . Abstract Sera Khandro sang this song [1] at the age of eleven, a month after her mother had passed. It was prompted by an encounter with a white vulture she recognised as the soul-bird of a ḍākinī. Addressing the bird, she expresses her grief, longing, and devotion, before replying to her brother, who challenges her behaviour. In this response, the tone shifts from lament to resolve, as she makes clear her intention to leave and follow her own spiritual path. Together, these verses capture a pivotal moment in her life, where personal loss gives way to a decisive turning toward the Dharma. BDRC LINK MW1PD108254 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 00:27 TRADITION Nyingma CLAN Nub HISTORICAL PERIOD 20th Century TEACHERS Terse Drime Wozer Akye Terchen Orgyen Kacho Lingpa TRANSLATOR Tib Shelf INSTITUTIONS Riwoche Monastery Drak Yerpa Dartsang Kelzang Monastery Sera Tekchen Chokhorling Bennak STUDENTS sangs rgyas rdo rje The First Adzom Drukpa, Drodul Pawo Dorje The Fourth Chaktsa, Kunzang Pema Trinle 'jigs bral chos kyi blo gros 'gyur med rdo rje rdo rje dgra 'dul AUTHOR Sera Khandro Song of the Vulture VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! Name * Email* Submit Tib Shelf is a not-for-profit organisation dedicated to translating, presenting and preserving primary source Tibetan texts across a vast array of genres and time periods. We make these literary treasures accessible to readers worldwide, offering a unique window into Tibet's rich history, culture and traditions. Tib Shelf has been accredited by the British Library with the International Standard Serial Number (ISSN): 2754–1495 CONTACT US | SHELVES@TIBSHELF.ORG © 2024 Tib Shelf. All rights reserved.