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A Madman’s Meditation Experiences: A Song from Labchi, is a doha sung by Tsangnyön Heruka at the sacred hermitage of Labchi. Abstract “A Madman’s Meditation Experiences: A Song from Labchi” [1] —a title supplied by the translators—is an untitled doha drawn from the Precious Collected Songs of the Jetsun Tsangnyon Heruka, sung in Labchi. Arising within the context of a teaching encounter following the bestowal of empowerment and instruction to his heart-disciple, the song unfolds through a series of striking reversals: Tsangnyön speaks of confused meditative striving—delusion upon delusion—through the recognition of self-arising wisdom, free from elaboration, to the realisation of nonmeditation, in which all experience dawns as meditation and the five poisons arise as ornaments. The song culminates in one of Tsangnyon’s most arresting images: the learned cannot explain the ultimate nature of phenomena, the simple cannot, but the charnel ground corpses can. An expression of Mahāmudrā realisation in the doha tradition. BDRC LINK MW4CZ1248 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 01:26 TRADITION Marpa Kagyu CLAN Nyang HISTORICAL PERIOD 14th Century 15th Century TEACHERS sangs rgyas seng+ge kun dga' sangs rgyas yon tan rgya mtsho kun dga' nyi ma don grub grags pa The Second Drukchen, Kunga Peljor TRANSLATOR Tib Shelf INSTITUTIONS Pelkhor Chode Swayambhunath Rechung Puk Kailash Tsāri Labchi STUDENTS sna tshogs rang grol rdo rje seng+ge rin chen rnam rgyal dngos grub dpal 'bar AUTHOR Tsangnyon Heruka A Madman’s Meditation Experiences: A Song from Labchi Emaho! Victorious Hevajra is One’s own mind—primordially pure. Neither empty nor non-empty— It abides in a state free from elaboration. That self-arising primordial wisdom, without elaboration, I’d not recognised it before—while meditating on the path; I’ve come to understand this was delusion meditating on delusion. Now being free from the meditating intellect, When I wish to meditate, meditation is obscured by meditation itself. But with the great realisation of nonmeditation, everything dawns as meditation— While ordinary beings are fettered by wisdom itself— For the yogi, the five poisons arise as ornaments. The ultimate nature of phenomena, beyond arising and cessation, The learned don’t understand it, so I asked the simple-minded—they know not either! I questioned the corpses in the charnel grounds; What they explain is the ultimate nature of phenomena. These are a madman’s meditation experiences in the snowy mountains of Labchi. Evaṃ, written down in words—how wonderful! Evaṃ COLOPHON None NOTES [1] “A Madman’s Meditation Experiences: A Song from Labchi” is a title supplied by the translators since this “song,” or doha , is untitled in the Collected Songs of Tsangnyön Heruka, sung at the sacred Kagyu hermitage of Labchi. BIBLIOGRAPHY Tsangnyön Heruka (gtsang smyon he ru ka rus paʼi rgyan can). rje btsun gtsang smyon he ru kas la phyi nas blangs pa’i nyams mgur . In gtsang smyon he ru kaʼi mgur ʼbum , 1 vol., 1, compiled by Godtsangpa Natsok Rangdröl (rgod tshang pa sna tshogs rang grol). BDRC MW4CZ1248 . A Madman’s Meditation Experiences: A Song from Labchi 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 poignant and subtly defiant song in which Sera Khandro transforms sorrow, mistreatment and isolation into poetry, with the blue sky as her sole companion. Abstract Written at Bennak Monastery in 1913, My Only Companion Is the Blue Sky, a title supplied by the translators, gives voice to Sera Khandro’s profound isolation during her troubled relationship with Gyalse Pema Namgyel (gyal sras pad+ma rnam rgyal) [1]. Earlier that year, she had presented him with chests containing Treasure texts she had revealed. Gyalse dismissed the possibility that a woman in the present age could be a genuine treasure revealer, and from then on she recorded her revelations in secret. One day, Sera Khandro went to gather firewood on the nearby mountain of Solung Drakar, a sacred place associated with her own Treasures. There she encountered a demonic female apparition and subdued it. Consequently, she was late returning home and delayed serving Gyalse his tea. He struck her and threw her outside. BDRC LINK MW1PD108254 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 02:21 TRADITION Nyingma CLAN Nub HISTORICAL PERIOD 20th Century TEACHERS Terse Drime Wozer Akye Terchen Orgyen Kacho Lingpa TRANSLATOR Tib Shelf English Editing Libby Hogg 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 My Only Companion Is the Blue Sky Then, because I took a long time carrying wood back to the house, I was late in serving tea to Gyalse. As a result, he beat me and threw me out. Overwhelmed with sorrow, I sang this bewildered song: Here in Bennak, [ 2] sorrow’s grove, Wretched company circles round. As I sing this foolish song of woe, A crow caws, ‘A-Qiu.’ [3] My cruel companion’s face— Like a shifting shadow on a rocky mountain. Our home, a dark hollow cave— A breeding ground for sickness, cold, and blight. For me, a beggar woman far from home, My sole companion is the blue sky. Never mind practising the true Dharma, Even these daily quarrels never cease. Now I am neither servant nor master. Leaving such drudgery behind, I’ll go wandering through the land. At my singing, Gyalse demanded gruffly, ‘What are you on about? Go boil the tea!’ When I went back into the house, his anger had subsided, and he simply asked, ‘What kind of song were you just singing?’ I replied, ‘I sang this’. Here in Benyak’s joyful grove, [4] The man who holds the fine steed— [5] His mood fickle as the three summer [6] months, Ever shifting between light and dark. Though the turquoise dragon [7] from the south Is wild and deft in all her arts, At times [even she] is powerless to act— For when the driving wind of karma has spent its force, Whatever one may do, Karma alone will steer the course. At that time, the local people too were extremely hostile toward me, calling me a demoness. For my part, I kept a humble, low profile and maintained strict secrecy while transcribing the profound treasure teachings. COLOPHON None NOTES [1] Gyalse Pema Namgyel (mgar ra rgyal sras padma rnam rgyal), the son of the treasure revealer Gara Tertön Pema Dündul Wangchuk Lingpa (mgar ba gter chen pad+ma bdud 'dul dbang phyug gling pa), was Sera Khandro’s consort during her years at Bennak. Their relationship was deeply troubled: he opposed her activities as a treasure revealer and attempted to prevent her from writing and teaching. See Jacoby, Sarah H Love and Liberation: Autobiographical Writings of the Tibetan Buddhist Visionary Sera Khandro (New York: Columbia University Press, 2014), 54–61. [2] Bennak (Wylie: pan nag ; here spelled ban nag ) is a Nyingma monastery of the Pelyul tradition in present-day Pema County, Golok, founded in 1824 (Jacoby, “Bennak”). The spelling pan nag also permits a pun meaning ‘bad’ or ‘negative monk.’ We have retained Bennak as a place-name in our translation while noting the wordplay here. [3] The crow’s cry is written ཨ་ཥིའུ (a Shi’u). The letter ཥ (Sha) is usually used in the transcription of Sanskrit words. Here it takes the sound of ཁ (kha) , so ཨ་ཥིའུ is read as ‘A-Qiu’. This unusual spelling represents the crow’s non-human cry, which we have rendered onomatopoeically. [4] Benyag (pan yag ) deliberately alters the earlier spelling pan nag . Pan yag suggests ‘good or virtuous monk’. Repeating the song in Gyalse’s presence, Sera Khandro thus disguises her earlier criticism as praise. ‘Sorrow’s grove’ becomes ‘joyful grove’. Although we have not translated ‘good monk’ separately, this sense should be understood as part of the wordplay. [5] The horse imagery is a veiled reference to Gyalse, who was born in the horse year. [6] The text reads sos gsum , taken here as ‘the three summer months’ (from sos ka , the warm season). The metaphor of unsettled, ever-changing weather holds whether one reads spring or summer. [7] The ‘turquoise dragon’ (g.yu 'brug) refers covertly to Sera Khandro herself, who was born in the dragon year. BIBLIOGRAPHY Primary Source 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. 196–197. BDRC MW1PD108254 . Secondary Sources Jacoby, Sarah H. “Bennak.” The Treasury of Lives . Accessed 27 August 2026. https://treasuryoflives.org/institution/Bennak . Jacoby, Sarah H. Love and Liberation: Autobiographical Writings of the Tibetan Buddhist Visionary Sera Khandro . New York: Columbia University Press, 2014 Jacoby, Sarah H. “Women and Wit in Tibetan Buddhist Literature.” Journal of Tibetan Literature 2, no. 1 (2023): 181–203. https://doi.org/10.58371/jtl.2023.52 . Published September 2026 My Only Companion Is the Blue Sky 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 genealogy of the Mura lineage through its incarnations, focusing on the Third Mura Pema Dechen's life, teachings, and key relationships, penned by Tenzin Lungtok Nyima. Abstract This is a short biographical history of the Mura lineage including previous incarnations culminating in a longer biography of the Third Mura Pema Dechen. Written by Tenzin Lungtok Nyima, it clearly describes some of the key moments, activities, teachers, and students of the Mura lineage. BDRC LINK W27401 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 00:27 TRADITION Nyingma INCARNATION LINE N/A HISTORICAL PERIOD 19th Century TEACHERS Dzogchen Mingyur Namkhe Dorje Dza Patrul Orgyen Jigme Chökyi Wangpo Jigme Ngotsar Pema Vajra Pema Tegchok Loden Gyalse Zhenphen Taye Özer Könchok Dragpa TRANSLATOR Tib Shelf INSTITUTION Dzogchen Monastery STUDENTS Takla Könchok Gyaltsen The Fourth Shechen Gyaltsab, Gyurme Pema Namgyal Mipam Gyatso Ngawang Norbu Batur Khenchen Tubga The Fourth Lingla, Tubten Trinle Gyatso Dilgo Khyentse Tashi Paljor Khenchen Tsewang Rigdzin Yönten Gönpo Pema Tegchok Loden Batur Khenpo Tubten Chöpel Tubten Nyendrak Chogtrul Dega Gemang Khenchen Yönten Gyatso Kunzang Palden The Fifth Dzogchen, Tubten Chökyi Dorje Kunga Palden Khenpo Ngakga Sönam Chöpel Ngawang Palzang Khyungtrul Pema Trinle Gyatso AUTHOR Tenzin Lungtok Nyima Mura Pema Dechen Zangpo The great spiritual friend [ 1 ] widely known as The Third Mura Pema Dechen Sangpo (b. 19th cent) [ 2 ] an actual emanation of Avalokiteśvara, was a direct disciple of both Khenchen Pema Vajra (1807–1884) [ 3 ] and Patrül Jigmé Chökyi Wangpo (1808–1887). [ 4 ] The basis for his emanation is as follows: In the presence of our Teacher [Buddha Śākyamuni], there were the bodhisattva mahasattva, the supremely noble, Avalokiteśvara, and Mahākālika [ 5 ] of the [sixteen] elder arhats. Here in the Land of Snow, from the twenty-five disciples, [ 6 ] the king and subjects, the great adepts and heart heirs of the Second Buddha Orgyen were Kyeuchung Lotsawa (b. 8th cent.) [ 7 ] and Nyak Jñānakumāra. [ 8 ] Having appeared as sequential [incarnations] such as the magical display of the great treasure revealer Taksham Nüden Dorjé (b.1665) [ 9 ] as well as [at times] unexpectedly,[ 10 ] [the stream of incarnations] greatly increased the benefit and welfare of beings as well as the teachings. THE FIRST INCARNATION RITRÖ RIGDZIN GYATSO The first incarnation Ritrö Rigdzin Gyatso (b. 18th cent) [ 11 ] was born in the land of Nak Shö. [ 12 ] He completed his studies [relying upon] many spiritual friends such as the great treasure revealer Nyidrak Tülku. Thereafter, due to the ripening of his aspirations to acquire students at the appropriate time in Upper Dza in Do Kham, he was greatly inspired to firmly plant the victory banner of practice at Kilung Gödam Hermitage, [ 13 ] where he stayed for a long while. During this period Getsé Lama Jigmé Ngotsar (18th cent.) [ 14 ] and [Ritrö Rigdzin Gyatso] mutually taught one another as guru and student. With a single intention, they built a monastery together and established the single monastic seat [of Kilung Hermitage, which later became known as Kilung Monastery]. Furthermore, the newly built the famous great stone edifice known as the Mura Maṇi Wall for the common splendour and merit of the beings in the Snowy Land of Tibet—which can [still] be seen to this day. After Getsé Lama Jigmé Ngotsar passed into the pure lands, the First Lord Mura maintained the seat [of Kilung Monastery] by himself. Innumerable students congregated there as he turned the wheel of the doctrine. [During his life] he extensively spread the teachings of the theory and practice, [eventually] passing away in peace. THE SECOND INCARNATION PÖNPO GYURMÉ CHÖDAR The second lineage incarnation Pönpo Gyurmé Chödar (18th cent.) [ 15 ] was born in the Gotsa Dragen home, [ 16 ] which was part of the Getsé settlement. The Fourth Dzogchen Drubwang [Mingyur Namkhé Dorjé] (1793–1870) [ 17 ] recognised and installed him on the dharma throne of the monastic seat. As he reached a respectable age, he had an extreme dislike of watching over the monastic preparations, which were fraught with distractions. [Rather], he would single-pointedly practice [meditation]. Since he had completely enveloped his mind with bodhicitta, even habitually sinful and pernicious people would instinctually adopt beneficial and altruistic conduct simply by meeting this lord or hearing his voice. [Furthermore] wherever he resided, the vicious animals living around that region would not engage in anything harmful to [any] sentient being. In these ways, he attained mastery, living the liberating life of a conqueror’s heir. At the end of his life and the completion of his practice, he actually passed into the primordially pure inner space, the royal capital of the dharmakāya. THE THIRD INCARNATION MURA PEMA DECHEN SANGPO In concordance with what was mentioned earlier [regarding] emanations appearing as one or many, simultaneously or instantaneously [ 18 ] in accordance with the specific dispositions and inclinations of sentient beings, the third incarnation the kind and glorious Mura Pema Dechen was the last to arrive. Once again, he intentionally took birth as a spiritual friend of all vajra holders possessing the three [vows], as in the latter half of the fourteenth sexagenary cycle (18th cent.) in a Getsé settlement situated in Dzachuka, Do Kham, he took birth into a divine house where many sublime beings had been born. As soon as he spoke, he recited the six-syllable [Maṇi] mantra. He possessed the nature [of someone] totally beyond that of an ordinary person as his heart was filled with immeasurable love, compassion, and various other [qualities]. Drubwang Dzogchenpa Mingyur Namkhé Dorjé [recognised] and decided that he was the unmistaken incarnation of the previous [Mura] and installed him on the monastic seat. Having arrived at Rudam Orgyen Samten Chöling (Dzogchen Monastery), [ 19 ] the source of scholars and accomplished ones, he received teachings from many virtuous friends such as Dzogchen Yishin Norbu, Gyalsé Shenpen Tayé (1800–1855), [ 20 ] Patrül Jigmé Chökyi Wangpo, Khenchen Pema Vajra, etc. He received prātimokṣa, bodhisattva, and tantric vows, [ 21 ] instructions and guidance on the great scriptures of sūtra and tantra, the maturation and liberation instructions of the oral traditions and treasure traditions of the old and new schools, and the instructions and advice on the Dzogchen Heart Essence (Nyingtik) cycles. He became a lord of scholars and adepts through completing his studies. He particularly served Khenchen Pema Vajra as his special lord of the [tantric] family. Even after the Lord [Pema Vajra] passed into the pure land, [Pema Vajra’s] wisdom body protected and blessed Pema Dechen. He made a profound, powerful, and truthful aspiration to never be separated from [Pema Vajra] for many lives to come. This apparent aspiration can be inferred as it is contained in his supreme secret biography. The signs of Mura’s attainment include squeezing stones with his bare hand, possessing unobstructed clairvoyance, and other such marvels for which all sentient beings bowed down at his feet. At his monastic seats of Kilung Monastery and Rudam [Dzogchen Monastery’s] Śrī Siṃha College, he turned the wheel of the doctrine of the limitless ripening instructions of both the oral and treasure teachings. In particular and from time to time [he taught]: Yeshé Lama , or The Unexcelled Wisdom , the instructional guide of the secret Dzogchen Heart Essence teachings, and Purifying the Six Intermediate States of the completion stages. His direct disciples and holders of his lineage included: The Fifth Drubwang Tubten Chökyi Dorjé (1872–1935), [ 22 ] Khentrül Déga, [ 23 ] Chadral Kunga Palden (1878–1944), [ 24 ] Jamgön Mipam Rinpoche (1846–1912), [ 25 ] Abu Lhagyal or Pema Tegchok Loden (1879–1955), [ 26 ] Khen Sécho, Jigmé Yönten Gönpo (1899–1959), [ 27 ] Khen Chimé (19th cent.–20th cent.), [ 28 ] and many great beings who hold the Dzogchen teachings. Many spiritual friends came including Shechen Gyaltsab Pema Namgyal (1871–1926), [ 29 ] Khenchen Yönten Gyatso, [ 30 ] Takla Könchok Gyaltsen (1859–1943), [ 31 ] Khenchen Künzang Palden (1862–1943), [ 32 ] Khenchen Tubga Rinpoche, Ngawang Palsang or Ngakchung (1879–1940), [ 33 ] Mewa Khenchen Tséwang Rigdzin (1883–1958), [ 34 ] and Kyabjé Dilgo Khyentsé (1910–1991). [ 35 ] In the present age, [as for] all the lineage of the six bardo transmissions, it appears that there is nothing that is not connected with this lord. He is featured in various supplications for the lineage gurus of our own Heart Essence tradition. He came to be an unrivalled tradition holder of the greatly secret Heart Essence. He encouraged all the men and women from higher and lower Dzachuka up to north Golok to give up negative deeds and engage in virtuosity, and he turned the wheel of the doctrine for Maṇi [recitation] and practice. Thus, he transformed the entire area into a land of complete virtue. [Furthermore] he extensively renovated the Maṇi Stone Wall that his previous incarnation had built becoming one hundred-fold more extensive. [Lastly] he built many [virtuous structures] including stupas in the surrounding area. The continuation of his activity for the spontaneous accomplishment of the two-fold benefit will never diminish [and instead] will continue throughout his future lives. [Finally] he temporarily displayed the manner of peacefully passing away into the primordial inner space, the expansive wisdom mind of Samantabhadra. COLOPHON None NOTES [1] dge ba'i bshes gnyen, kalyāṇamitra [2] pad+ma bde chen bzang po, BDRC P8693 [3] mkhan chen pad+ma badz+ra, BDRC P6744 [4] dpal sprul 'jigs med chos kyi dbang po, BDRC P270 [5] dus ldan chen po [6] This is referring to the 25 disciples (rje 'bangs nyer lnga) of Padmasambhava. [7] khye'u chung lo tsA ba, BDRC P3AG56 [8] gnyags dznyA ku mA ra, BDRC P6525 [9] stag sham nus ldan rdo rje, BDRC P663 [10] The meaning here is that the emanations of the mind-stream of Mura Pema Dechen arose sequentially, but in some cases emanations would appear at any point in time devoid of and sequence. [11] ri khrod rig 'dzin rgya mtsho, BDRC P2JM457 [12] yul nag shod [13] kiH lung mgos zlam, BDRC G3955 [14] dge rtse bla ma 'jigs med ngo mtshar, BDRC P2881 [15] mu ra sprul sku 02 dpon po 'gyur med chos dar, BDRC P8LS13175 [16] mgo tshwa sba rgan [17] rdzog chen gru dbang 04 mi 'gyur nam mkha'i rdo rje, BDRC P1710 [18] See point 10 [19] rdzogs chen ru dam o rgyan bsam gtan chos gling, BDRC G16 [20] gzhan phan mtha' yas 'od zer, BDRC P697 [21] These correspond to the vows of the three vehicles. [22] rdzogs chen grub dbang 05 thub bstan chos kyi rdo rje, BDRC P701 [23] bde dga', BDRC P6960 [24] mkhan chen kun dga' dpal, BDRC P4996 [25] mi pham 'jam dbyangs rnam rgyal rgya mtsho, BDRC P252 [26] a bu lha sgang pad+ma theg mchog blo ldan, BDRC P6955 [27] 'jigs med yon tan mgon po, BDRC P6600 [28] mkhan chen 'chi med ye shes, BDRC P6959 [29] zhe chen rgyal tshab 04 'gyur med pad+ma rnam rgyal, BDRC P235 [30] dge mang mkhan chen yon tan rgya mtsho, BDRC P6961 [31] stag bla dkon mchog rgyal mtshan, BDRC P00KG03790 [32] mkhan chen kun bzang ldan, BDRC P6962 [33] ngag dbang dpal bzang, BDRC P724 [34] mkhan chen tshe dbang rig 'dzin 01, BDRC P6306 [35] dil mgo mkhyen brtse bkra shis dpal 'byor, BDRC P625 BIBLIOGRAPHY bstan 'dzin lung rtogs nyi ma. 2004. Mu ra sku phreng gsum pa pad+ma bde chen bzang po . In Snga 'gyur rdzogs chen chos 'byung chen mo, pp. 627–630. Pe cin: Krung go'i bod rig pa dpe skrun khang. BDRC W27401 Mura Pema Dechen Zangpo VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! Name * Email* Submit Tib Shelf is a not-for-profit organisation dedicated to translating, presenting and preserving primary source Tibetan texts across a vast array of genres and time periods. We make these literary treasures accessible to readers worldwide, offering a unique window into Tibet's rich history, culture and traditions. Tib Shelf has been accredited by the British Library with the International Standard Serial Number (ISSN): 2754–1495 CONTACT US | SHELVES@TIBSHELF.ORG © 2024 Tib Shelf. All rights reserved.

A brief history of Kyodrak Monastery, the principal seat of the Barom Kagyu in Dokham and residence of the successive incarnations of Tsoknyi Öser. The narrative includes the monastery’s legendary founding in 1361, when a primordial wisdom ḍākinī—appearing as a fox that stole the master’s shoes—revealed the sacred site where the monastery would be built. Abstract A brief history of Kyodrak Monastery, the principal seat of the Barom Kagyu in Dokham and residence of the successive incarnations of Tsoknyi Öser. The narrative includes the monastery’s legendary founding in 1361, when a primordial wisdom ḍākinī—appearing as a fox that stole the master’s shoes—revealed the sacred site where the monastery would be built. TIB SHELF I001 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 00:27 TRADITION Kagyu FOUNDED 1361 REGION Do Kham ASSOCIATED PEOPLE Kyodrak Tsoknyi Ozer Langre Drakpa Gyeltsen Marmo Sonam Dondrup The Eighth Dungtrul Rinpoche The Ninth Selga Rinpoche Tulku Aten Puntsok Guru Yeshe Rabgye Chadrel Tsultrim Tarchin Khenpo Damcho Dawa Khenpo Jikga Guru Tashi Namgyel Lopon Tsering Gyurme TRANSLATOR Tib Shelf INSTITUTION N/A INCARNATION LINES Tsoknyi Ozer AUTHOR Kyodrak Monastery A Brief History of Kyodrak Monastery Om Swasti! From the profound instructions of the incredible Lake Manasarovar Comes the wealth of precious pith instructions endowed with the Enlightened mind; I respectfully bow to those of the Kagyu tradition: Tilopa, Naropa, Marpa, Milarepa, and Dakpo [Gampopa], the protectors of beings! KYODRAK MONASTERY: The Universally Abundant Kyodrak Monastery: The Place that Disseminates and Proliferates the Theory and Practice of the Buddhist Teachings [ 1 ] LOCATION OF THE GREAT MONASTIC SEAT OF KYODRAK MONASTERY: Tibet, the Land of Snow, a place exalted like a crown jewel on the top of the Earth, is divided into three regions: Amdo, Central Tibet, and Kham. In Do Kham there is a famous practice site of Guru Pema called The Universally Abundant Kyodrak , which is one of the twenty-five great sacred sites of Do Kham. It is the excellent Akanishta descended upon the Earth, an utterly vast arrangement of implements and seed syllables. That is the location of Kyodrak Monastery. ESTABLISHMENT OF THE MONASTERY: In the Iron Bull Year of 1361 in the sixth calendrical cycle of the Tibetan calendar, one of Lha Repa Tsondru Pelwa’s [ 2 ] many disciples, the supreme emanation of Manjushri, Langre Drakpa Gyeltsen, [ 3 ] practiced in the area’s sacred site of the eastern facing Kyoko Cave. [ 4 ] When he had discovered accomplishment in a single life, the primordial wisdom dakini prophesised: “On the palace atop the cliff over there, [ 5 ] is the pollen bed of the enlightened mind of the great, glorious Chakrasamvara. In its centre sits a boulder like a sizeable and majestically poised tiger. Compile the embers of a fire in this essential place! [ 6 ] This important place is like a vigorous striped tiger. The benefit of beings and the teachings will flourish far and wide.” Saying that, the dakini emanated into a fox and stole his shoes. Early the next morning he sought for the tracks [of the dakini] in the fallen snow. There he saw the main cliff of Kyodrak—at its crest was a swirling rainbow tent of the dharmakaya, at its slope was a pleasant rain of blessings, and diffusing across its base was the aromatic fragrance that arises from discipline. Understanding the dependent arisings from having arrived at this place of solitude, he constructed the initial monastic [structure] of Kyodrak. It was at that time that the Mongol King Genghis Khan offered a bronze [ 7 ] statue of the unparalleled Teacher Shakyamuni. He, [Drakpa Gyeltsen], saw that the figure of the Teacher was made of a brilliant mass of rainbow light and stated that this supreme sacred object is equal in blessings to Shakyamuni. Consequently, he made it the central sacred object of the temple. The dependent arisings of that statue are well suited to allow the teachings to abide for a long while and for there to be a continuous stream of beings who understand the teachings and benefit whomever they encounter. The main representational statue of the enlightened mind was an eight-year-old form of the Sixth Dharmakaya Vajradhara [ 8 ] made from a refined gold of high-quality. In the representational statue of the unified enlightened mind are many relics of the buddhas including small pearl-like relics ( ringsel ) of Tilopa Prajnabhadra (988–1069), [ 9 ] small pearl-like relics from the nose blood of Naropa Jnanasiddhi (1012–1100), [ 10 ] a tooth from Marpa Chokyi Lodro (1012–1097) [ 11 ] with a manifested Hevajra, a small pearl-like relic in the shape of a conch shell from the Laughing Vajra Milarepa (1040–1123), [ 12 ] the combined tongue, heart, and eyes of the Youthful Moonlight of Dagpo [Gampopa], and small pearl-like relics from Barom Darma Wangchuk (1127–1194). [ 13 ] After those were put into the representational [statue] of the unified enlightened mind, a ‘rain of flowers’ fells three times and consecrated the sacred place. “In future times, this will be my representative,” he said as the people received his command. Later when the accomplished meditator Marmo [Sonam Dondrup] was young, as he offered prayers, the compassionate eyes [of the statue] looked upon him pensively. Marmo [Sonam Dondrup] was actually able to see its smiling face and nicely arranged white teeth. Blazing with sincere and measureless devotion, he genuinely discovered the realization of the single experience of meditation. Thus, he built a temple and sacred objects. Philosophical System: It adheres to the stainless tradition of the unbroken lineage of the essential meaning of the dharma lords of the Barom Kagyu, one of the four great Kagyu traditions. MAINTENANCE OF THE TEACHINGS: The transmission is maintained firstly by the lineage gurus of the accomplished ones, secondly by the lineage of the Bare [ 14 ] knowledge holders, lastly by the lineage of the emanations of the bodhisattvas. Development: There is the unbroken lineage of accomplished masters inseparable from the great masters and accomplished ones of India who soared like a flock of birds in the sky. They include the Kyodrak dharma lords, [specifically] the thirteen accomplished ones of Barom, who knew how to fly as they had mastered the power over their winds and mind. Their fame has spread far and wide. There are various representations of enlightened body, speech, and mind including the thirteen [sets] of the Translated Words of the Victor written in gold. Up until this point, it has been the history of the development of the precious teachings of the victor at the central peak of Kyodrak, or the main Kyodrak cliff. FOUNDING OF THE MONASTERY IN CENTRAL KYODRAK: In the Wood Dog Year, 1754, of the thirteenth calendrical cycle, Kyodrak Tsoknyi Ozer (b. 1737) [ 15 ] received the complete instructions of the abiding nature from Nedo Dechen. [ 16 ] Then he went on pilgrimage to U in [central Tibet] and met Karmapa Dudul Dorje (1733/34–1797/98) [ 17 ] who had decided that Tsoknyi Ozer was the reincarnated emanation of Choje Lingpa (1682–1720) [ 18 ] and bestowed him the name Tsoknyi Ozer and all of the instructions. “Since your benefit to beings is in Kyodrak,” the Karmapa prophesised, “you must go there and be of service. In the future you will be of great help for the Barom teachings.” Accordingly he travelled to his homeland. He received all the instructions of the liberative methods from Selje Chogrub Senge. Before that time as there had only been black yak-haired tents at Kyodrak, he [ Tsoknyi Ozer ] built Pur Khang Fort [ 19 ] in 1779. There he conducted meditational practices, rituals, and offerings. In the thirteenth calendrical cycle of the Wood Dog Year, 1785, Tsoknyi Ozer constructed Kyodrak Monastery’s new assembly hall along with its sacred objects. His enlightened activities flourished and spread: He established the tradition of Choje Lingpa’s revealed treasure teachings, becoming the object of worship for the people of China, Tibet, and Mongolia. He [built] innumerable and priceless representations of the enlightened body, speech, and mind and established retreat centres at numerous hermitages. In brief, he extensively spread and proliferated the teachings of both theory and practice, such as the dances, mask dances, and melodies, following the traditions of the previous knowledge holders. DESTRUCTION: During the Cultural Revolution, the sacred objects and the immeasurable mansion of this monastery were destroyed, falling into ruin just like the other monasteries. Only its name had remained. RESTORATION: Relying upon the marvellous armour of the aspirations of the Eighth Dungtrul Rinpoche, the Ninth Selga Rinpoche, the emanation Aten Puntsok, the elder guru Yeshe Rabgye, the emanation Tsoknyi Ozer , Chadrel Tsultrim Tarchin, Khenpo Damcho Dawa, Khenpo Jikga, the accomplished guru Tashi Namgyel, and Lopon Tsering Gyurme, the abbots, emanations, and the sangha newly constructed the assembly hall along with the sacred objects even more elaborately than before. In the main monastic seat [of Kyodrak Monastery] are the following: Barom’s Immutable and Spontaneously Established Temple, a college for the theories of the excellent teachings, the retreat centre for spontaneously accomplishing the two benefits, a tantric college for teaching the three vehicles in the lineage tradition of Marpa, a medical college to bring love and benefit to all, the Dzamo retreat centre, the Kechara nunnery of great bliss, the Lotus Stem retreat centre of enlightenment, Barom’s practice centre of the blissful and secret mantra, Victor Gyam’s Avalokiteśvara practice centre, the practice centre of all knowledge, Narong’s practice centre of the luminosity of great bliss, and Khongne practice centre of auspicious liberation. As for the minor temples that are always in use there are the new protectors’ temple, the Vajrakila meditation centre, the Lion-Faced centre, the Lotus Vajra centre, the longevity centre, the Dorje Drolo centre, and the Three Blissful Seals centre. Each year there are gatherings including a great accomplishment ceremony of the peaceful practices, enlightened heart practices, vase practices, longevity practices, practices for the tenth day, practices for all greater and lesser days, Barom’s grand prayer festival, and Barom’s ritual offerings for the deceased. Their corresponding sacred objects, dances, chants, and melodies are better than before. The monastery and its affiliated institutions have around two-thousand monastics [in total]. Furthermore, for the benefit of the entire district, there is the Precious Pleasant Grove School: The Source of Qualities for the orphans separated from the care of their parents, a nursing home for those separated from their loving children, a thrift store for those who are not able to conduct business, a hospital of both Chinese and Tibetan medicine with reduced costs of treatments for the destitute and sick, and so forth. In brief, it is an extraordinary place for maturing the beings and the teachings. ASPIRATION: May all the mountains be filled flock of meditators! May all textual traditions be enriched with scholars! May the teachings of the victorious Barom, the beautiful and conquering teachings Of the two wheels of meditators and scholars, flourish! COLOPHON Composed collectively by those at Kyodrak Monastery. NOTES [1] skyo brag spyi 'byams phun tshogs thub bstan bshad sgrub dar rgyas gling [2] lha res pa brtson 'grus dpal ba [3] mchog tu gyur pa 'jam dbyangs rnam 'phrul glang ras grags pa rgyal mtshan [4] skyo kho nyin phug [5] ya ki brag [6] This means to construct a new monastery at this location. [7] zi khyim [8] This is the Vajradhara of the sixth buddha family from which the other five families emanate. [9] ti lo pa [10] nA ro pa, BDRC P3085 [11] mar pa chos kyi blo gros, BDRC P2636 [12] mi la res pa bzhad pa'i rdo rje, BDRC P1853 [13] 'ba' rom pa dar ma dbang phyug, BDRC P1856 [14] 'bar re [15] skyo brag tshog gnyis 'od zer [16] gnas mdo bde chen [17] karma pa 13 bdud 'dul rdo rje, BDRC P828 [18] chos rje gling pa, BDRC P671 [19] phur khang BIBLIOGRAPHY Skyo brag dgon pa. 2021. Skyo brag dgon pa'i gsal bshad mdor bsuds . London: Tib Shelf I001 A Brief History of Kyodrak Monastery VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! Name * Email* Submit Tib Shelf is a not-for-profit organisation dedicated to translating, presenting and preserving primary source Tibetan texts across a vast array of genres and time periods. We make these literary treasures accessible to readers worldwide, offering a unique window into Tibet's rich history, culture and traditions. Tib Shelf has been accredited by the British Library with the International Standard Serial Number (ISSN): 2754–1495 CONTACT US | SHELVES@TIBSHELF.ORG © 2024 Tib Shelf. All rights reserved.

After reviving the wild animals he has slaughtered to satisfy a governor’s meat tax, Drukpa Kunle answers a group of prostitutes’ request for the story of his former lives with a comic song that turns his own habits, and theirs, into evidence of absurd past births. Abstract In the biography, this song follows one of Drukpa Kunle’s ( ’brug pa kun legs ) most extravagant miracle tales. At Shelkar Gyantse in Tsang ( gtsang shel dkar rgyang rtse ), he is summoned before Depa Morongne ( sde pa mo rong gnas ), the fortress governor, after being found in the house of the prostitute A-dzom ( a ’dzom ), where he was drinking, embracing her and behaving provocatively. The governor accuses Kunle of killing wild animals belonging to the hermitage of Ganden ( ri khrod dga’ ldan ) and, despite the reduction in taxes owed by the people of Ralung ( rwa lung ), he cites other offences too, committed against its community. He demands one hundred carcasses as a meat tax. Kunle replies that the law of King Yama, the King of Dharma ( gshin rje chos kyi rgyal po ), and the consequences of karma should come before any such demand. Nevertheless, the following morning he drives one hundred and fifty wild animals through Gyantse to the governor’s gates. When the governor insists that he requires meat rather than live animals, Kunle kills and butchers them on the spot. Appalled, the governor renounces the tax and promises that Kunle’s Drukpa ( ’brug pa ) descendants will never again have to pay the Tsang meat tax. Kunle then snaps his fingers and commands the animals to return to Ganden. They rise, put on their skins and hastily seize their heads, some taking the wrong one, so that some of the smaller creatures are left with oversized heads. Faith overwhelms the governor and his attendants. Offering a confession, the governor touches his head to Kunle’s feet, cuts his hair and becomes a lay bodhisattva. Soon afterwards, Kunle is back among the prostitutes, singing. Having witnessed, or heard of, his killing and revival of living beings, the women ask him to recount his former lives, convinced that he must be an emanation of a Buddha. His reply is this mock-confessional song. Each of his present habits, from bodhicitta and lust to miserliness, fastidiousness and thieving, becomes evidence of a suitably absurd former birth. The women recognise that, under the pretence of speaking about himself, he is exposing their own faults, but they acknowledge that whatever he says never departs from the Dharma. BDRC MW3CN15680 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 00:27 TRADITION Drukpa Kagyu CLAN Gya HISTORICAL PERIOD 15th Century 16th Century TEACHERS kun dga' chos kyi rgya mtsho Pema Lingpa The Second Drukchen, Kunga Peljor bsod nams mchog ldan The Seventh Karmapa, Chodrak Gyatso TRANSLATOR Tib Shelf English edited by Libby Hogg INSTITUTIONS Ralung Monastery Tango Lampar Monastery Nyel Drewule Gon STUDENTS Unknown AUTHOR Drukpa Kunle I Must Have Been Once again, I went to the whorehouse and was hanging around with the prostitutes and singing songs. The women said, "Drukpa Kunle, you have just performed the killing and reviving of sentient beings. We've had quite the show! You must surely be an emanation of a Buddha from a former birth . Please tell us the history of your past lives." With which I replied as follows: I remember many of my former lives. This way that bodhicitta arises in my mindstream— I must have been a Buddha in a former life. This taste for food from the faithful and offerings for the dead— I must have been a petty lama in a former life. This hoarding, this piling up of riches— I must have been a steward in a former life. This great lust of mine— I must have been a bee in a former life. These yellow, jealous eyes of mine— I must have been a cock in a former life. This vigour, this energy I bring to whoring— I must have been a realised yogi in a former life. This sheer stinginess of mine— I must have been a rich man in a former life. This way I clamp the openings of my containers so tight— I must have been a nun in a former life. This fussy, fastidious way of mine— [1] I must have been childless in a former life. This way I covet everything that meets my eye— I must have been a Khampa in a former life. This way my zeal for thievery burns so hot— I must have been a young maiden in a former life. This way I boast and brag, flaunting my own wares— I must have been a merchant in a former life. COLOPHON None NOTES [1] The printed text reads ཞིམ་ཚག ( zhim tshag ), which does not yield a clear sense here. We tentatively read it as ཞིབ་ཚག ( zhib tshag ), “fastidious” or “overly particular,” which fits both the syntax and the sense of the verse. BIBLIOGRAPHY Rdo rje gdan pa Mi pham tshe dbang bstan ’dzin. 1988. ’Gro ba’i mgon po Kun dga’ legs pa’i rnam thar Mon spa gro sogs kyi mdzad spyod rnams . Dharamsala: Tibetan Cultural Printing Press, pp. 13–15 BDRC MW3CN15680 . Published Septemeber 2026 I Must Have Been 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.

Dilgo Khyentse Tashi Paljor chronicles the life of Chatral Kunga Palden (1878-1944) in this luminous biographical account. Abstract The Wondrous Light of Lunar Nectar is a biography of Chatral Kunga Palden (1878–1944) written by Dilgo Khyentse Tashi Paljor. BDRC LINK W21809 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 18:42 TRADITION Nyingma INCARNATION LINE N/A HISTORICAL PERIOD 19th Century 20th Century TEACHERS Pema Tegchok Loden The Third Mura, Pema Dechen Zangpo Orgyen Tenzin Norbu Mipam Gyatso Jamyang Khyentse Wangpo Patrul Orgyen Jigme Chökyi Wangpo The First Adzom Drugpa, Drodul Pawo Dorj e The Fifth Dzogchen Drubwang, Tubten Chökyi Dorj e TRANSLATOR Tib Shelf INSTITUTIONS Galenteng Dzogchen Monastery Dzongsar Derge Gonchen STUDENTS Rigdzin Wangyal Lobzang Palden Tenzin Nyandrak Könchok Zangpo Pema Damchö Dilgo Khyentse Tashi Paljor Tsewang Rigdzin Norbu Tenzin Chimé Yesh e Tenzin Gyaltsen Jigme Lodrö The Eleventh Tai Situ, Pema Wangchok Gyalpo Togden Jampa Tendar Jamyang Khyentse Chökyi Wangchuk AUTHOR Dilgo Khyentse Tashi Paljor The Wondrous Light of Lunar Nectar The one who seized the citadel of the awakened intent of primordially pure space, And who met everyone with spontaneous compassion to the greatest degree— In remembrance of this yogin of the essential, supreme vehicle, I will compose this biography devoid of embellishment or understatement. This sacred lord guru ( Kunga Palden ) was born near the glorious Sakya monastery of Galenteng , which was founded by Ga Anye Dampa near Chögyal Derge Lhundrub Teng Monastery. Although he was initiated into a religious life, he conducted himself in a rough manner. He would wrap stones with animal hide held by a yak-haired rope and keep this [weapon] around his waist, as he would constantly engage in fighting. Once when he was on his way home after evening group practice, he saw a mountain surrounded by a grassy meadow with mist rolling in. Atop this mountain sat two small, white retreat houses. At this sight, he thought over and over about how he must live such a life in retreat. In fact, he went to a monastery where he attended a literacy teacher and stayed in retreat on the Element Taming [Vajrapāṇi]. During breaks, he read the biography of venerable Milarepa, and continuously recollected: “Now, I must rely upon a qualified guru in order to perfectly accomplish the doctrine.” He continued to attend his teacher but received the following reprimand: “Other people can complete the recitations for the Element Taming [Vajrapāṇi] in one month, but you are distracted with these texts and have not even accomplished the recitations in two months!” Despite this scolding, he continued to read Milarepa’s biography and other texts. He completed enough recitations for the thousand-armed (Avalokiteśvara) and performed a fire offering ritual. Then, over and over again, he asked himself: “Which guru should I properly rely on?” He heard about Patrul Rinpoche’s life story, and as some others were about to seek him out, he decided to go too. Without telling anyone else, Kunga Palden confided in his mother that he would be leaving for Dzachuka to meet Patrul Rinpoche. With tears in her eyes, his mother looked and did not say anything. Kunga grabbed some travel provisions, and while he was leaving his mother broke down in tears. He reached the valley of Dza Mamo Khar [ 1 ] in Dzachukha when Patrul Rinpoche was teaching on the Bodhicharyāvatāra . He arrived and received the [last] chapter concerning dedication. Then he received the [entire] Bodhicharyāvatāra from Mura Chogtrul Pema Dechen Zangpo although he did not gain a stable understanding. When he received teachings on [Nāgārjuna’s] A Letter to a Friend from Gemang Önpo Orgyen Tenzin Norbu, he gained a stable understanding, and so he thought: “I've become a suitable vessel to rely upon this guru.” He was certain about this, and he said he never hoped to receive empowerments, instructions, or advice from any guru other than Gemang Önpo Orgyen Tenzin Norbu. Ön Rinpoche said: “Look over a text and you might gain some knowledge. In general, study is important at the outset.” Ön Rinpoche took care of him for a few years and Kunga Palden studied texts. “But I had great hopes of practicing meditation,” he said, and he frequently requested [teachings]. “At that time,” Kunga told me, “I practiced the Sakya Time of the Path without interruption, [ 2 ] and I did my best to dedicate the tormas while using my ritual bell and hand drum.” Besides this, he enthusiastically and diligently received, studied, and practiced Longchenpa’s Trilogy of Natural Ease (Ngalso Korsum) and the Seven Treasuries, [Ngari Paṇchen Pema Wangyal’s] Ascertaining the Three Vows , Bodhicharyāvatāra , The Root Stanzas of the Middle Way: Wisdom , the Teachings of Maitreya , the empowerment of the two main volumes of the Heart Essence of the Great Expanse (Longchen Nyingtik), creation stage practices, the practice of the channels, winds, and the physical yogas, The Unexcelled Primordial Wisdom ( Yeshe Lama ), The Three Phrases that Hit the Key Points , and much more. In particular, since Ön Rinpoche reached the end of practice within one lifetime, he bestowed the empowerment, profound instructions, and oral transmission of the Wish-Fulfilling Jewel of the Guru’s Inner Essence ( Lama Yangtik Yizhin Norbu ). On the day that there was an exchange of gifts in reciprocity for the teachings, Ön Rinpoche received a fine hanging-scroll of the omniscient Longchenpa from my old father Dilgo Tashi Tsering. Rinpoche said: “This is a good interdependence,” and he gave it to the lord guru, Kunga Palden. Ön Rinpoche instructed: “Now there is no need for you to apply yourself to studying texts. You only need to go to the mountains on retreat and practice your meditation. Whatever you find to eat, eat it. Whatever clothes you come across, put them on. Food that others may offer, rituals for the dead, and bestowing empowerments—there is no need for such things. Go meet Jamyang Khyentse Wangpo and exclusively receive the essential instructions for [Longchenpa’s] Finding Rest in Illusion then stay in a retreat near [Khenpo] Zhenga’s place.” “Nothing can compare to receiving the essential instructions on Finding Rest in Illusion from my root guru, Ön Rinpoche,” thought Kunga Palden. “However, since it's my guru’s command, I must meet Jamyang Khyentsé Wangpo and receive the teaching as my guru instructed.” Thinking this, he left for his homeland. Along with a few monks from Galen Monastery , he went to Dzongsar to meet Jamyang Khyentsé Rinpoche, who gave the Hévajra Gyu lam empowerment as well as the blessings and instructions for Khecara in an extensive manner. Between his explanations of the instructions, Jamyang Khyentse Wangpo gave supplementary and additional talks. “These days, in the current times, there are many prideful people who say they have renounced [cyclic existence] and are free from activities. If foreigners came to Tibet and said that they must abandon the Three Jewels, they would immediately agree with them. I am in a state of bustling distraction, but still, if they were to place my head on the threshold, bring an axe and say: ‘If you don’t abandon the Three Jewels, we will cut your throat with this axe!' I wouldn’t abandon the Three Jewels even with my words. I would gladly answer them. These days there are Buddhist practitioners who have no substance at all, only great renown.” When other friends were about to depart [the teachings], they made many promises to continuously practice the Hevajra Time of the Path and complete the fundamental recitation total for Khecara. Kunga Palden told me: “In the past, I practiced the Time of the Path and made torma offerings [to the deities], but it's been several years since I stopped. I promised that I would practice The Guru’s Inner Essence in a mountain retreat.” Jamyang Khyentse Wangpo said: “A kha kha, I have conferred empowerment and instructions for Hevajra and Khecara on you, and I take any wrongdoings of this upon myself. It was the wrong occasion,” as he pulled on his cheek. “Or, I could consistently recite the Aṣṭa Chö Rok [ 3 ] and the three OṂ(s) thirty-three times a day,” Kunga Palden replied. “Do whatever you like." “I will continuously recite the approach [recitations] for Aṣṭa and Khecara,” Kunga answered. Having offered the text and the essential instructions for Finding Rest in Illusion , Kunga Palden requested the instructions and oral transmission. “You can receive them from your root guru as I do not know the instructions for Finding Rest in Illusion ,” replied Khyentse Wangpo. “He never gave me the teachings,” Kunga Palden confessed. Then he stayed in a lonely mountain retreat without any bustling distractions. Kunga Palden received the empowerment and instructions for the Guru’s Inner Essence and practiced without interruption the guru yoga of [Longchenpa’s] Stages of Guru Practice: The Ocean of Attainments and the guru yoga of the smaller aural transmission of the Natural Manifestation of Primordial Wisdom . He exclusively practiced the inner guru yoga that is devoid of elaborations. On the tenth day of the waxing and waning phases of the month, he offered extensive tantric feasts. He accepted whatever clothing and other valuable provisions were given as offerings. Whatever offerings people gave for the dead or for the living, whether great or small, he used them to make woodblocks for texts such as The Sūtra of the Wise and the Foolish and A Hundred Deeds , and he placed them in the Dzogchen Monastery’s printing house. He lovingly protected the wild animals and the various birds by using methods such as the conservation law of sealing the mountains and valleys. He accepted a great amount of salt, which he gave to the wild animals. Through such actions, he nurtured wild animals in the manner of livestock. Kunga Palden had disciples who were a calling distance or about a league away in all directions. He made his students enter thatched meditation huts to practice only unelaborate meditation in silence. He advised his students not to collect food offerings or keep any texts other than the Guru’s Inner Essence , the Seven Treasuries, and the cycle of the Heart Essence of the Great Expanse. Kunga Palden did not even have a hand drum or a ritual bell for performing ceremonies. He collected a lot of supplies for ritual feast offerings and delicious foods and drinks which he generously gave to the birds, wild animals, and the poor. When many ordinary people gathered, he taught them the essential points about karmic causes and results, taking refuge, generating the intentional mind of awakening, and the four causes of the Blissful Realm in a concise and easily understandable manner. He thus encouraged them to engage in virtue. At some point, he developed a sickness of the white channels which caused him weariness. Due to this he exclusively engaged in the practice of removing obstacles in the body, as found in the Guru’s Inner Essence. He did not take any other treatment or medicine, and he was freed from the sickness. He taught, “By supplicating the guru, vital provisions will come naturally even if you are staying in a pleasant mountain retreat. In places without water, you can say, ‘Let water arise here!’ Then, when you dig for it, water will emerge.” In his familial line there have been many who did not live long, but since he practiced the longevity practice of the Wish-Fulfilling Jewel of the Guru’s Inner Essence , he was able to live for more than seventy years. “At the time of engaging in the longevity practice, one needs to hold the wind in the center of the heart. Doing so ensures there is no chance for obstructions of the life-sustaining wind to come about. I came to the firm conviction concerning daily work that other than supplicating my root guru, Önpo, there is no need for such things as divination, astrological calculations, or predicting good and bad days,” Kunga Palden clarified. “In Galenteng, there is a lord called the 'Steward of Derge Khangsar.' His fortress became empty and inside there was a room where absolutely no light could get in, so I went there to engage in a hundred-day dark retreat of the Guru’s Inner Essence . “In the first vision, there appeared a great ravine in which a thickening darkness amassed from above and below, and you could not see the end of it. In its center was a small stone the size of two feet. There I stood, crouched. When gusts of upturning and swirling winds came, all of the long prairie grass swayed back and forth with whistling sounds— shu . I kneaded some barley flour into dough and ate it. Then I had the impression that gray flour became scattered from the rim of my small cup. Although I was in a comfortable position, fear prevented me from becoming completely relaxed. “Again, I was in that ravine, and there came an intense roaring sound— ur ! —as hail clouds rolled in. They enveloped my illusory body and carried me into the surrounding space. As soon as that happened, I recalled that my mind was integrated with the guru’s mind, and I felt a shiver of happiness. At once the anxiety returned, although it was not a shock to me. “Many pure and impure visionary realms appeared, and inside a round orb of light ( tigle ) about the size of a fingernail were all the beings of the six classes organized [according to their] happiness and suffering. Their arrangement was not mixed together, but it was clear and complete. I thought: ‘Is it not like that one saying? On a single particle there are countless [other] particles filled with buddhafields in which buddhas enact their activities.’ From all this, a trusting faith arose in me. “Later on, since going into dark retreat, I thought the visions of leaping-over ( tögal ) would be enhanced, but I did not experience any increase.” Kunga Palden said. When I (Dilgo Khyentse Rinpoche) received the final instructions of the Guru’s Inner Essence , Kunga Palden told me about his visions in dark retreat as additional explanations for practicing the dark retreat yogas. “I have explained to you how the dark retreat visions appear so that after this when you come to practice the dark retreat yogas, you will find this very beneficial. That's why I have shared them with you,” Kunga Palden said. “ Dzogchen Khenpo Lhagyal and my own virtuous students have stayed in that place for one hundred days and practiced. However, they did not have harsh experiences. In general, it probably varies according to the differences in peoples’ channels, winds, and essences." He also said: “When [Önpo was teaching the] profound instructions for the Wish-Fulfilling Jewel of the Guru’s Inner Essence , he praised its great blessing. To his students who were exerting themselves in their retreat, Lord [Önpo] said, ‘In general, if there is no study, then contemplation and meditation will not develop properly. Unless one has looked into the Root Stanzas of the Middle Way: Wisdom , in particular, one will not comprehend the atemporal, natural rest of cutting-through (trekchö). Therefore, it is very important to study the Root Stanzas of the Middle Way: Wisdom .’ ” When the Dharma lord Patrul Rinpoche gave teachings for the textual traditions of sūtra and tantra, he never had the custom of keeping texts with him; however, he remained inseparable from one volume of the Guru’s Inner Essence until he died at the age of seventy-nine. “As for myself, I received the empowerment and instructions from the lord guru, Ön Rinpoche. Then, at that time, I did my best in my practice, yet there was not even the slightest depth to my realization, view, or meditation. But discursive concepts such as ‘Have I been deceived by these instructions?’ never occurred to me,” Kunga Palden confided. That is all he said. Other than this, he did not tell any of his students how the sign of heat on the stages and the paths arose in his mind. The Lord’s close friend, Khenpo Dralo of Dza Gyal Monastery practiced the approach recitations for the essential sections of the secret practice of the protectors and guardians of the Guru’s Inner Essence . As a result, he received a lot of veneration and offerings and came to be known as a companion of the protectors. He knew that this was the help of the protectors, and he clarified his position to them: “I did not engage in your practice for the benefit of this life. I am practicing for the sake of the supreme spiritual attainment.” By saying this three times, he ended up with fewer visitors. “When I initially stayed alone in my retreat, I did not need to meet anyone in person. All I had to do was practice day and night, and I was content. Yet, as soon as I had the name of Guru Kunga Palden many people assembled. They never allowed me to be completely free, as I constantly had to engage in various activities that would connect people to the teachings,” he recalled. Khenpo Zhenga Rinpoche said: “I spent my entire life teaching the sutras and tantras, but whenever Kunga Palden asked questions concerning the profound points of view and meditation, I could not answer immediately. I had to think about it carefully. I suppose the wisdom from his meditation had unfolded.” Jamgön Dorje Chang Chökyi Lodrö Rinpoche (Jamyang Khyentse Chökyi Lodrö) said: “I received both the instructions and transmission for the Guru’s Inner Essence from Guru Kunga Palden, and he also explained many excellent profound points on practice.” During the later years of his life, he stayed in the retreat place called Nepu in front of the Ziltrom glacier, which became his residence, and Palpung Situ Pema Wangchok (1886–1952) also attended him there. Later Kunga Palden was protected by the compassionate refuge of Drubwang Dzogchen Tubten Chökyi Dorje, and he came to stayed at the upper meditation cave of Tsering Jong [near Dzogchen Monastery]. He uninterruptedly turned the wheel of the Dharma of the essential maturing [empowerments[ and liberating [instructions] of the supreme vehicle and the Wish-Fulfilling Jewel of the Guru’s Inner Essence in particular to the majority of abbots and tulkus of Dzogchen Monastery. There he died and many amazing sights occurred such as tiny pearl-like relics ( ringsel ) arising from his bones. When I (Dilgo Khyentse Rinpoche) reached my eleventh year my legs were burned, and I came close to death. At that time the holy guru Kunga Palden performed the ablution ritual, conferred the layman’s vows, and carried out a longevity practice for a month. In particular, he granted an elaborate and detailed explanation of the whole of the Wish-Fulfilling Jewel of the Guru’s Inner Essence , beginning with the Stages of Guru Practice: The Ocean of Attainments right up to the final inventory. I also received practical guidance from him on the channels, winds, and physical yoga practices of the Heart Essence of the Great Expanse. He told me that I should focus on practice as my main activity and, as a supplement to this, grant instructions to those who seek the teachings. He also gave me his own copies of the Seven Treasuries, which he had studied for his entire life, and his personal copies of the Trilogy of Natural Ease and cared for me with immeasurable compassion. COLOPHON Therefore, I, Maṅgala Śrī Bhūti ( Tashi Paljor ) have written this brief biography, which is devoid of embellishment or understatement, at my retreat place. May all beings set out upon the direct path of the supreme, sovereign vehicle, and may this text become a cause for them to follow the path as found in this glorious guru’s life of liberation. NOTES [1] Dza Patrul Rinpoche reconstructed this Maṇi stone wall, which was first constructed by Samten Puntsok (bsam gtan phun tshogs). [2] Time of the Path ( lam dus ) is the common name for the daily Hevajra sādhana, which must be practiced regularly without interruption. [3] This is a root mantra found in the practice of Hevajra. Thanks to Adam Pearcey at Lotsawa House for his editing. Published: July 2020 Edited: April 2025 BIBLIOGRAPHY Tashi Paljor (bkra shis dpal ’byor. theg pa mchog gi rnal ’byor pa bya bral kun dga’ dpal ldan gyi rnam thar ngo mtshar bdud rtsi’i snang ba . In gsung ’bum/_rab gsal zla ba , vol. 1, 621–636. Delhi: Shechen Publications, 1994. BDRC W21809 . The Wondrous Light of Lunar Nectar VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! Name * Email* Submit Tib Shelf is a not-for-profit organisation dedicated to translating, presenting and preserving primary source Tibetan texts across a vast array of genres and time periods. We make these literary treasures accessible to readers worldwide, offering a unique window into Tibet's rich history, culture and traditions. Tib Shelf has been accredited by the British Library with the International Standard Serial Number (ISSN): 2754–1495 CONTACT US | SHELVES@TIBSHELF.ORG © 2024 Tib Shelf. All rights reserved.

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

Annoyed when Dorje Yudrön praises her prospective husband’s good looks, the young Sera Khandro responds with a sharp, humorous song declaring that she has no intention of marrying him. Abstract In 1905, when Sera Khandro was thirteen years old, or fourteen by Tibetan reckoning, her family arranged for her to marry the young lord of Kyirong. Although she allowed her relatives to believe that she had accepted the match, she had privately resolved to escape and devote herself to the Dharma. A visionary dream had instructed her to travel east, and a lama had confirmed that she should resist her family’s pressure and follow this path. Soon afterwards, while being publicly honoured as the future lady of Kyirong, she slipped away from the gathering and stopped to rest at Norbu Ling. There she dreamed of a beautiful young woman who claimed to be Dorje Yudrön. When the woman praised her prospective husband’s youth and handsome appearance, Sera Khandro became annoyed and answered with this sharp, humorous song, dismissing his physical attractions as impermanent and declaring that she had no need of him. The woman afterwards revealed that she had merely been testing Sera Khandro’s resolve. 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 English Editing: LIbby Hogg 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 You Take Him Sera Khandro sings in annoyance towartds someone claiming to be Dorje Yudrön: Hehe, you deceitful girl! No way are you Dorje Yudrön! Lusting after a man's body like that, You appear to be nothing but a common whore! Though the young lord of Kyirong may be handsome, He is impermanent, like a summer flower. When the autumn frost arrives, its lustre fades; Just so, change is the very nature of things. I know nothing of his past births or merit, But by every outward sign, he is a householder. For all his youth and brilliant splendour, I have no need for him—you take him! COLOPHON None BIBLIOGRAPHY Kunzang Dekyong Wangmo (Kun bzang bde skyong dbang mo). Dbus mo Bde ba’i rdo rje’i rnam thar . In Gsung ’bum , vol. 1 ( pod dang po ), pp. 75–76. BDRC MW1PD108254 . Published September 2026 You Take Him 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.

Summoned to Adzom Gar in the hope of prolonging Adzom Rinpoche’s life, Sera Khandro reluctantly parts from Drime Özer and describes the sorrow of their separation. Abstract According to Sera Khandro’s autobiography, roughly a year after Drime Özer had restored her to life when she was believed to be dying, a courier arrived from Adzom Gar carrying a written summons from Adzom Drukpa Drodul Pawo Dorje (a 'dzoms 'brug pa 'gro 'dul dpa' bo rdo rje). Addressed to Drime Özer, the letter requested Sera Khandro to come to Adzom Gar. She initially resisted, telling Drime Özer that she could not bear to be separated from him even for an instant and that her mind clung to him like a child to its mother. Drime Özer replied that he felt the same longing. He said that remaining with her, without parting even for a single day, would bring him greater happiness than a house filled with wealth. Nevertheless, he urged her to go. Her journey, he explained, might help prolong Adzom Rinpoche’s life, even if only by a year, a month or a day. It would also benefit the Buddhist teachings and sentient beings, create merit for herself and others, and fulfil an important prophetic connection. Although Drime Özer wished to accompany her, he was establishing a large meditation school and had teachings to give, which made this impossible. On the twenty-second day of the third Tibetan month, Sera Khandro set out with her two children and three monks. Drime Özer escorted them for a short distance. At the moment of parting, she was overwhelmed by sorrow and felt as though she were journeying to the land of death. BDRC MW1PD108254 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 01:46 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 This Foolish Song He (Drime Özer) accompanied us for a short distance. When the moment came to part, I was overcome with suffering, as though I were journeying to the land of death. Yet there was nothing I could do, and so I sang this foolish song: Master of the dance Of innate awareness and great bliss, Appearing in bodily form As the embodiment of skilful means, My heart’s jewel, Pema LedrelTsal! [1] Once we were together, Never apart for even an instant, You revealed a joyful smile And bestowed solace through your words; Through your wisdom mind, You showered down a rain Of whatever Dharma I desired. When method and wisdom mingled in one taste [2] Upon the seat of bliss and emptiness, Our joy was beyond imagining, Like the bliss of a celestial realm. Never did the thought of parting from you, my hero, So much as enter my mind. Yet driven by the force Of karmic connections formed in lives gone by, I must depart for a while To another realm, unseen. My mind is seized by sorrow, As though I were already In the Lord of Death’s realm. Yet through the compassionate aspirations Of Padmasambhava and his consort, And through the pure samaya and love we share As method and wisdom, I pray that before long, I may behold your face once again. COLOPHON None NOTES [1] Pema Ledrel Tsal (pad+ma las 'brel rtsal) is a name Sera Khandro commonly uses for Drime Özer (1881–1924), her principal teacher and tantric consort. She regarded him as an incarnation of the earlier treasure revealer Pema Ledrel Tsal, who revealed the Khandro Nyingtik cycle and was himself considered a former incarnation of Longchenpa. [2] This stanza refers to karmamudrā (las kyi phyag rgya ). BIBLIOGRAPHY Primary Source 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.378-379. BDRC MW1PD108254 . Secondary Source Jacoby, Sarah H. Love and Liberation: Autobiographical Writings of the Tibetan Buddhist Visionary Sera Khandro . New York: Columbia University Press, 2014. Published September 2026 This Foolish Song 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.

Treasure Revealer Dilgo Khyentse Tashi Paljor 1910–1991 BDRC P625 TREASURY OF LIVES LOTSAWA HOUSE Dilgo Khyentse Tashi Paljor (1910–1991) was a prominent Tibetan Buddhist master of the Nyingma tradition, renowned as a scholar, treasure revealer, and teacher. Born into the illustrious Dilgo family in Kham, he was recognized as a reincarnation of Jamyang Khyentse Wangpo , although his father initially resisted acknowledging his tulku status. Trained under esteemed masters such as Shechen Gyeltsab and Jamyang Khyentse Chökyi Lodrö, he became a central figure in preserving and revitalizing Tibetan Buddhism. Despite political turmoil, he fled to Bhutan and India in 1956, where he continued teaching and established Shechen Monastery in Nepal as a hub of Nyingma practice. An influential teacher to many renowned lamas, his extraordinary energy and dedication to the Dharma endured until his passing. His reincarnation, Dilgo Yangsi, continues his spiritual legacy. Biography The Wondrous Light of Lunar Nectar Dilgo Khyentse Tashi Paljor Dilgo Khyentse Tashi Paljor chronicles the life of Chatral Kunga Palden (1878-1944) in this luminous biographical account. Read Translated Works Mentioned In Menu Close Home Publications Read Listen Watch People Information About Meet the Team Services Translators Donate Research Tool Privacy Policy & Terms of Use SUBSCRIBE Publications Watch People Listen

Khenpo Tsöndru chronicles his teacher Pema Tegchok Loden (1879–1955), from his studies with renowned masters to his role as Dzogchen Śrī Siṃha's abbot, culminating in solitary meditation practice. Abstract Khenpo Tsöndru's brief biography of his own teacher Pema Tegchok Loden (1879–1955), alias Khenchen Abu Lhagang, tells how he studied under some of the most illustrious masters of his day before serving as abbot for eight years at the famed monastic college of Dzogchen Śrī Siṃha and then retiring to a nearby cave, focusing on meditative practice. BDRC LINK W10200 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 00:27 TRADITION Nyingma INCARNATION LINE N/A HISTORICAL PERIOD 19th–20th Century TEACHERS The Fourth Sechen Gyaltsab, Pema Namgyal The Third Dodrubchen, Jigme Tenpe Nyima Mipam Gyatso Jamyang Khyentse Wangpo Kham Tsang Drukgyal Orgyen Tenzin Norbu Lungtok Tenpe Nyima Khenchen Pema Vavra Sönam Chöpel Zhenpen Chökyi Nangwa Yönten Gyatso Kunzang Palden Kunzang Dechen Dorje Purtsa Khenpo Akön The Fifth Dzogchen Drubwang, Tubten Chökyi Dorje The Third Mura Pema Dechen Zangpo TRANSLATOR Tib Shelf INSTITUTIONS Dzogchen Monastery Śrī Siṃha College Dzogchen Yamāntaka Cave STUDENTS Kunga Palden The Third Mura, Pema Dechen Zangpo Chönam Rigdzin Wangyal Ngawang Norbu Tubten Nyima Gyurme Ösal Mewa Khenchen Jampal Khenchen Tsöndru Tenzin Chözang Tsewang Rigdzin Pema Kunzang Rangdröl Pema Kalzang Khenchen Könchok Rinchen Tubten Legshe Chökyi Jungne Botrul Do Ngak Tenpe Nyima The Sixth Dzogchen Drubwang, Jigdral Jangchub Dorje Drogön Yeshe Dargye The Fourth Mura, Pema Norbu Adzom Drugpa Tubten Pema Trinle Tubten Chökyi Dragpa Jamyang Sherab Gyaltsen The Third Gemang, Garwang Lerab Lingpa AUTHOR Khenpo Tsöndru The Biography of Dzogchen Khenchen Abu Lhagang The birthplace of the glorious and kind Khenchen Pema Tegchok Loden , also known as Dzogchen Khen Lhagyal or Lhagang, was in the Dzogchen Drogri valley. The names of his parents, his birth year, and other details are unknown. [ 1 ] Both Dzogchen Khenpo Chimé Rinpoche and Khenpo Chönam Rinpoche were his nephews, as was a monk called Wangchuk Tsering, who was proficient in the scriptures. [ 2 ] When two of his younger nephews were recognized as the emanations of Do Rinpoche, Khenchen Tegchok said: “Whether or not they are emanations, they should become monks. It is customary in our family lineage for there to be proper monastics.” As this indicates, he was certainly born into a family lineage with a naturally good [standing]. There is a reliable account reported by two senior disciples that Jamyang Khyentse Wangpo had a clear indication in a dream while he was staying at Dzogchen Monastery that Pema Tegchok Loden was one of the emanations of the great paṇḍita Vimalamitra, who appears in Tibet once every hundred years. [ 3 ] Dokham’s crown ornament of scholars and adepts, Patrul Jigme Chökyi Wangpo , had four disciples who were superior to himself. [ 4 ] Pema Tegchok Loden’s exceptional gurus included one of these, Önpo Tenga, or Orgyen Tenzin Norbu, who surpassed his teacher in the [philosophy of] the Middle Way, as well as his direct disciple Dzogchen Khenpo Zhenga, or Khenchen Zhenpen Chökyi Nangwa. [ 5 ] The master also had a mutual guru-disciple relationship with the great destroyer of delusion Galen Lama Kunga Palden . [ 6 ] He served at the lotus feet of many particularly noble, spiritual mentors including the Fifth Dzogchen Tubten Chökyi Dorje and Jamyang Mipham Chogle Namgyal, as well as listening to and contemplating sūtras and tantras along with the general fields of knowledge. [ 7 ] He thus became a lord of scholars. In particular, he acquired a clear understanding of [Dharmakīrti’s] Seven Treatises (Dedun) and the root texts and commentarial literature of the sūtras. He became known as an exceptional scholar of valid cognition, authoritative in exposition, debate, and composition. For eight years he served as the abbot of the main Dzogchen Monastery and Śrī Siṃha College. He continued his enlightened activities by primarily explaining and propagating the thirteen great classics of Indian [Mahāyāna philosophical] scriptures, as well as the sūtras, tantras, and fields of knowledge. Thereafter, he devoted the remainder of his life to practice in what is known as the Yamāntaka Meditation Cave, a cave near Dzogchen Monastery where the long mantras of Vajrakīlaya and Yamāntaka as well as the seed syllable of Yamarāja naturally appeared. This is also where the Dharma lord Patrul Rinpoche wrote The Words of My Perfect Teacher: An Instructional Manual for the Preliminary Practices of The Heart Essence of the Great Expanse ( Longchen Nyingtik ) and conducted a long retreat, imbuing the cave with blessings. Pema Tegchok travelled twice to Dzogchen Monastery when others requested him to do so and it was of some significance for the benefit of the teachings. But besides these two occasions, he never left and stayed exclusively in seclusion in that sacred place. He had a square bed with a blanket, which was perfectly suitable for his cross-legged posture. He strove in meditation and never fully loosened his belt [to sleep]. He owned only a tea kettle, a bag for roasted barley flour, and some baskets, and never accepted any common worldly provisions. He devoted himself solely to the conduct through which one renounces all things and is freed from activities. When people gave him offerings on behalf of the dead, he would never accept large donations, only small ones, and even these were used as offerings for such things as celebrating the anniversary of the omniscient master, making feast offerings and so forth—he would not use them to fund his own resources. He never ate meat. During the summer, he would sit naked and offer his blood to the blood-drinking insects of the forest. When the moon shone at night, he would place his yogic meditation pad upon a boulder and practice the physical yogas, so much so that the boulder even grew smaller as a result. Between sessions, he boundlessly bestowed the nectar of profound instructions on faithful people from all directions, gaining countless disciples, including abbots and tulkus who preserved and upheld the doctrine of the victors and hermits who had given up life’s concerns and were free from activities. Even Khunu Lama Tenzin Gyaltsen Rinpoche said recently that he was Pema Tegchok’s student and that it was from him that he received the entirety of the Dzogchen Heart Essence’s (Nyingtik) instructional cycles. So exceedingly profound was his mind that the depth of his realization is difficult to comprehend. Still, we can consider what I believe to have been the core of his practice: all the instructions and profound advice from the textual tradition of the Omniscient One (Longchenpa Drimé Özer) and his heir ( Jigme Lingpa ), [ 8 ] the creation stage practices of the three yogas based upon the three roots of the Heart Essence of the Great Expanse, and the completion stage practices of winds according to the aural lineage based upon the primordial wisdom deity ( jñānasattva ) from the Assembly of Vidyadharas ( Rigdzin Dupa ), as well as the Four Works of the Heart Essence (Nyingtik Yabzhi), especially the Guru’s Inner Essence ( Lama Yangtik ) and the Heart Essence of the Ḍākinī (Khandro Nyingtik), as well as the Unexcelled Primordial Wisdom ( Yeshe Lama ), and the Seven Treasuries, especially the Treasury of the Dharmadhatu ( Chöying Dzö ). In any case, he became a great lord of realization, and at that time he was the source for clearing up misconceptions of [meditative] experiences and realizations for the majority of scholars and adepts in his vicinity including Zhechen Kongtrul Rinpoche. [ 9 ] As a sign that his material body had been liberated into a body of light, he never cast a shadow. As an indication of his accomplishment of the supreme inner heat ( tummo ), his water offerings never froze even in the bitter cold of winter, and people who came within his vicinity could feel the naturally arising heat within a bowshot of his dwelling. Since his training in discipline was as pure as the inner space of a lotus bulb, the sweet fragrance of discipline also permeated for about a bowshot. These signs were directly apparent. There were also well-known stories about the effectiveness of his blessings, such as how his protection cords could fend off weapons and prevent infant mortality. In brief, he was like a great moon of a Dharma teacher, in whom the qualities of scholarship, standing as a reverend monk, signs of accomplishment, kind deeds, and other sacred qualities were all fully complete. He was a crown ornament among myriad wish-fulfilling scholars and adepts, the primordial Buddha Samantabhadra manifesting in the form of a spiritual master, inseparable from the omniscient Drime Özer (Longchenpa). Having reached the full extent of his life and practice, he became fully enlightened within the space of peace. COLOPHON None NOTES [1] More information about the life of Khenchen Pema Tegchok Loden , including his dates and the names of his parents, has become available since this biography was written. For a full biography that incorporates the latest findings see Ryan M Jacobson, “Pema Tekchok Loden,” Treasury of Lives. [2] ’chi med ye shes, 19th c.–20th c., BDRC P6965 ; chos nam, 20th c., BDRC P2JM398 . [3] ’jam dbyangs mkhyen brtse’i dbang po, 1820–1892, BDRC P258 . [4] dpal sprul o rgyan ’jigs med chos kyi dbang po, 1808–1887, BDRC P270 . In addition, Nyoshul Lungtok Tenpe Nyima ( rmyo shul lung rtogs bstan pa’i nyi ma , 1829–1901/2) is said to have surpassed his teacher in view, Gyalrong Tenzin Dragpa ( rgyal rong bstan 'dzin grags pa , 1847/8–c.1921) surpassed his teacher in logic and epistemology, and Minyak Kunzang Sönam (mi nyag kun bzang bsod nams, 1823–1905) surpassed him in teaching the Bodhicaryāvatāra . [5] o rgyan bstan ’dzin nor bu, 1841/51–1900?, BDRC P5055 ; gzhan phan chos kyi snang ba, 1871–1927, BDRC P699 . [6] kun dga’ dpal ldan, 1878–1944, BDRC P6963 . [7] rdzogs chen grub dbang 05 bstan chos kyi rdo rje, 1872–1935, BDRC P701 ; mi pham rgya mtsho, 1846–1912, BDRC P252 . [8] klong chen rab ’byams pa dri med ’od zer, 1308–1364, BDRC P1583 ; ’jigs med gling pa, 1730–1798, BDRC P314 . [9] zhe chen kong sprul pad+ma dri med, 1901–1960, BDRC P744 . Photo Credit: Pema Tsel Paintings & Orgyen Khamdroling Thanks to Adam Pearcey at Lotsawa House for his editing. Published: July 2020 Edited: March 2025 BIBLIOGRAPHY Tubten Tsöndru (thub bstan brtson ’grus). rdzogs chen mkhan lha rgyal lam lha dgongs su grags pa’i mkhan chen pad+ma theg mchog blo ldan dpal bzang po’i rnam thar. In gsung ’bum/_thub bstan brtson ’grus , vol. 1, 67–72. Bylakuppe: Nyingmapa Monastery, 1985?. BDRC W10200 . Tubten Tsöndru. rdzogs chen mkhan chen a bu lha sgang gi rnam thar . In mkhan chen thub bstan brtson ’grus kyi gsung ’bum , vol. 2, 225–228. Lhasa: Bod ljongs bod yig dpe rnying dpe skrun khang, 1985. The Biography of Dzogchen Khenchen Abu Lhagang VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! Name * Email* Submit Tib Shelf is a not-for-profit organisation dedicated to translating, presenting and preserving primary source Tibetan texts across a vast array of genres and time periods. We make these literary treasures accessible to readers worldwide, offering a unique window into Tibet's rich history, culture and traditions. Tib Shelf has been accredited by the British Library with the International Standard Serial Number (ISSN): 2754–1495 CONTACT US | SHELVES@TIBSHELF.ORG © 2024 Tib Shelf. All rights reserved.

Teacher Jetsunma Tamdrin Wangmo Kalzang Chokyi Nyima 1836-1896 BDRC P910 TREASURY OF LIVES PHOTO CREDIT Jetsunma Tamdrin Wangmo Kelzang Chokyi Nyima (1836-1896) was a highly accomplished female master of the Sakya tradition, born into the noble Khön family. She received extensive tantric training from renowned masters and was instrumental in preserving rare lineage transmissions, including Lamdre Lobshe and the teachings of the three "red deities." Upon returning to Sakya, she became a prolific teacher who transmitted empowerments and teachings to countless disciples, notably giving the complete Lamdre Lobshe twice and Vajramāla three times. Remembered as an emanation of Vajra Nairātmyā and Vajravārahī, she was accorded honours equal to male lineage holders and left a lasting legacy through her dedication to preserving Sakya teachings. Translated Works Mentioned In Menu Close Home Publications Read Listen Watch People Information About Meet the Team Services Translators Donate Research Tool Privacy Policy & Terms of Use SUBSCRIBE Publications Watch People Listen