Milarepa's poetic ode to Kyangpen Namkhe Dzong exalts nature itself as the source of this retreat site's blessing power, departing from traditional focus on Buddhist masters. A Song on the Merits of Kyangpen Namkhe Dzong དེ་ནས་གྲོ་ཐང་གི་ཡོན་བདག ། རྗེ་བཙུན་གྱི་ཞལ་ལྟར་བྱུང་བ་རྣམས་ན་རེ། གནས་འདི་ལ་ཡོན་ཏན་ཅི་གདའ་ཞུ་བའི་ལན་དུ་མགུར་འདི་གསུངས་སོ།། Then, the patrons from Drotang received an audience with the Jetsun [ 1 ] and inquired, “What are the merits of this sacred place?” In response, he sang this meditative song: བླ་མ་རྗེ་ལ་གསོལ་བ་འདེབས། ། la ma jé la sölwa dep Precious lord guru, to you I supplicate! གནས་འདིའི་ཡོན་ཏན་ཤེས་མི་ཤེས། ། གནས་འདིའི་ཡོན་ཏན་མི་ཤེས་ན། ། né di yön ten shé mi shé: né di yön ten mi shé na Do you know the merits of this sacred place? If you do not know this hallowed place’s merits, དབེན་གནས་རྐྱང་ཕན་ནམ་མཁའི་རྫོང་། ། ནམ་མཁའི་རྫོང་གི་ཕོ་བྲང་ན། ། wen né kyang pen nam khé dzong: nam khé dzong gi po drang na this is the hermitage of Kyangpen Namkhe Dzong. At the palace of Namkhe Dzong, སྟེང་ན་ལྷོ་སྤྲིན་སྨུག་པོ་འཐིབས། ། འོག་ན་གཙང་ཆབ་སྔོན་མོ་འབབ། ། teng na lho trin muk po tip: ok na tsang chap ngön mo bap above amass dark, warm southern clouds while below clean blue waters flow. རྒྱབ་ན་བྲག་དམར་ནམ་མཁའི་དབྱིངས། ། མདུན་ན་སྤང་པོ་མེ་ཏོག་བཀྲ། ། gyap na drak mar nam khé ying: dün na pang po mé tok tra Behind red rocks lie beneath the vast expanse of sky; in front the meadows are awash with flowers. ཟུར་ན་གཅན་གཟན་ངར་སྐད་འདོན། ། ལོགས་ལ་བྱ་རྒྱལ་རྒོད་པོ་ལྡིང་། ། zur na chen zen ngar ké dön: lok la ja gyel gö po ding On one side, wild beasts recite their roars, while on the other, vultures, king of birds, soar. མཁའ་ལ་སྦྲང་ཆར་ཟིམ་བུ་འབབ། ། རྒྱུན་དུ་བུང་བས་གླུ་དབྱངས་ལེན། ། kha la drang char zim bu bap: gyün du bungwé lu yang len: A fine, gentle rain falls from the sky. Continuously bees buzz their melodious songs. ཤཱ་རྐྱང་མ་བུ་རྩེ་བྲོ་བརྡུང་། ། སྤྲ་དང་སྤྲེའུ་ཡང་རྩལ་སྦྱོང་། ། sha kyang ma bu tsé dro dung: dra dang dreu yang tsel jong: Wild kyangs, [ 2 ] mares and foals, dance and frolic, and monkeys, big and small, act as acrobats. ལྕོ་ག་མ་བུ་འགྱུར་སྐད་མང་། ། ལྷ་བྱ་གོང་མོ་གླུ་དབྱངས་ལེན། ། cho ga ma bu gyur ké mang: lha ja gong mo lu yang len Mother larks and chicks warble a profusion of songs with divine mountain birds singing back in kind. རྫ་ཆབ་བསིལ་མས་སྙན་པ་བརྗོད། ། དུས་ཀྱི་སྐད་རིགས་ཉམས་ཀྱི་གྲོགས། ། dza chap sil mé nyen pa jö: dü kyi ké rik nyam kyi drok The cool mountain stream musically murmurs. Such language of the seasons is an aid to meditation! གནས་འདིའི་ཡོན་ཏན་བསམ་མི་ཁྱབ། ། ཉམས་དགའ་གླུ་རུ་བླངས་པ་ཡིན། ། né di yön ten sam mi khyap: nyam ga lu ru lang pa yin I sang this joyful song and offered advice describing the merits of this sacred place, which are utterly inconceivable. གདམས་ངག་ཁ་རུ་བཏོན་པ་ཡིན། ། འདིར་ཚོགས་ཡོན་བདག་ཕོ་མོ་རྣམས། ། dam ngak kha ru tön pa yin: dir tsok yön dak po mo nam All you assembled here, patrons, ladies and gentlemen, please follow in my footsteps and behave as I have— མི་ང་ཕྱིར་འབྲོངས་ལ་ང་བཞིན་མཛོད། ། ལས་སྡིག་པ་སྤོངས་ལ་དགེ་བ་སྒྲུབས།། ཅེས་གསུངས་པས། ། mi nga chir drong la nga zhin dzö: lé dik pa pong la gewa drup abandon all misdeeds and accomplish virtue! COLOPHON None NOTES [1] An honourific Tibetan term meaning “venerable lord,” reserved exclusively for great masters. Milarepa is among the most ubiquitous holders of the term in Tibetan literature. [2] The kyang (Equus kiang) is a species of wild donkey native to the Tibetan plateau and is one source of inspiration for the mythical unicorn. This meditative or spiritual song (mgur) was composed by Milarepa (1040–1123), Tibet’s most famous yogi and poet. Tibetan literature contains a vast corpus of such spiritual songs, particularly Milarepa’s own Kagyü school, which traces the practice of singing spontaneous songs of spiritual experience back to the Indian mahāsiddhas. Known as Dohā in medieval India, this art form was held in common by both Vajrayana Buddhists and practitioners of Hindu tantra and generally centred on the heightened inner experiences brought about through spiritual practice. What is perhaps most striking about this particular song, and a departure from the conventions of the genre of mgur, is its emphasis on the natural beauty of Kyangpen Namkhé Dzong. Tibetan descriptions of sacred places (gnas) almost always focus on the miraculous deeds performed on location by great Buddhist masters, who thus imbue the space with blessings and sacred energy. Milarepa, on the other hand, sings entirely about the special qualities of the natural world. With an almost Wordsworthian rhapsody, Mila attributes nature itself, rather than past Buddhist masters, as the wellspring of blessings in Kyangpen Namkhé Dzong. It is the sight of the meadow awash with flowers beneath the vast expanse of sky and the sounds of frolicking wild animals beside the flowing mountain stream that makes the place so favourable for meditative retreat, not the accomplishments of past sages. When, in the final lines of the poem, he exhorts his audience to abandon misdeeds and accomplish virtue, his tone is one of heartfelt invitation rather than didacticism. It is almost as if he is saying, “The world is too much with us”; be done with worldly toil and come meditate with me beside this stream! Photo credit: Himalayan Art Resources Edited: March 2022 BIBLIOGRAPHY Mi la ras pa. Edited by Gtsang smyon he ru ka rus pa'i rgyan can. [n.d.]. Rkyang phan nam mkha' rdzong gi skor . In Mi la ras pa'i mgur 'bum, 65–66. [s.l.]: [s.n.]. BDRC W1KG1252 Abstract This meditative or spiritual song was composed by Milarepa (1040–1123), Tibet’s most famous yogi and poet. With an almost Wordsworthian rhapsody, Mila describes the inconceivable qualities of Kyangpen Namkhe Dzong and explains why it is so favourable for meditative retreat. Strikingly, he identifies the natural world itself, rather than past Buddhist masters, as the wellspring of blessings for this holy place. BDRC LINK W1KG1252 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 01:54 TRADITION Marpa Kagyu INCARNATION LINE N/A HISTORICAL PERIOD 11th Century 12th Century TEACHERS Marpa Chökyi Lodro TRANSLATOR Patrick Dowd INSTITUTIONS Sekhar Gutok Kailash Tsāri Drakar Taso STUDENTS Gampopa Sönam Rinchen Rechungpa Dorje Drakpa Ngendzong Repa AUTHOR Milarepa A Song on the Merits of Kyangpen Namkhe Dzong VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! Name * Email* Submit Tib Shelf is a not-for-profit organisation dedicated to translating, presenting and preserving primary source Tibetan texts across a vast array of genres and time periods. We make these literary treasures accessible to readers worldwide, offering a unique window into Tibet's rich history, culture and traditions. Tib Shelf has been accredited by the British Library with the International Standard Serial Number (ISSN): 2754–1495 CONTACT US | SHELVES@TIBSHELF.ORG © 2024 Tib Shelf. All rights reserved.

Outlining a four-fold presentation of Tibetan science-fiction literature, this introductory article explores connections to ancient scriptures, contemporary tales, Tibetan-related literature, and translated media. An Introduction to Tibetan Science-Fiction Literature According to the Zermik ,[ 1 ] an ancient Tibetan scripture composed a thousand years ago, “the number of universes as well is unimaginably innumerable.” Since ancient times, the Tibetan scientific tradition has held that this realm of existence is beyond the human experiential domain. It was also believed that the universe contains an immeasurable number of worlds. Further to this, they not only acknowledged the existence of life on other planets but it was even said that some of these worlds harbored civilizations more advanced than ours. The Tibetan people have a deep-seated aspiration to explore these worlds and seek a fundamental understanding of this saṃsāric realm. The Tibetan writing system has endured at least for more than one thousand four hundred years, and approximately one thousand three hundred years ago, even the first bilingual Tibetan dictionary and grammar book were composed. As such, the Tibetan language has a long history and a robust grammatical system, making it one of the world's oldest and most complete languages. There is an abundant array of both ancient and modern literature in Tibetan, among which science fiction (ཚན་རྟོག 科幻) is well represented. In this article, I will outline four distinct categories of Tibetan science-fiction literature: first, traditional science fiction; second, contemporary science fiction; third, translated science fiction; and fourth, Tibetan-related science fiction. SECTION ONE: THE CONQUEROR OF THE THREE WORLDS: TRADITIONAL SCIENCE FICTION Traditional Tibetan treatises and literary compositions provide extensive explanations concerning planets of other galaxies, as well as scientific technology. For example, The Pema Katang, authored by the renowned Orgyen Lingpa (1323–?), proclaimed that the universe is replete with numerous planets (“purelands”) that are inhabited by living beings. He introduced [individual planets with] advanced civilizations one by one. Also, since the introduction of the Glorious Kālacakra tradition to Tibet with texts like the Kālacakramūlatantra, Abbreviated Kālacakratantra, and the Great Commentary of The Stainless Light, Tibetan scholars and writers have argued for the existence of another world called Śambhala. Following [the emergence of this idea], Jetsun Drölwe Gönpo (1575–1635) wrote Entering Kalāpa: Ārya Dönyö Chakyu’s Travel Guide to the Supreme Place of Śambhala, which was followed by The Source of a Million Wonders: The Elucidation of Śambhala and Tales of the Noble Land by the Sixth Paṇchen Lama, Palden Yeshe (1738–1780), The History of the Glorious Kālachakra of the First Buddha and Its Various Names by the supreme Longdöl Ngawang Lobzang (1719–1794), and The Illuminations of the Vajra Sun That Completely Elucidate the Words and Meanings of the Glorious Kālacakratantra by Mipham Jamyang Namgyal Gyatso (1846–1912). According to these many treatises, Śambhala boasts wondrous landscapes, with inhabitants who live splendidly. Furthermore, these texts predict that strong individuals from Śambhala will one day come to Earth and conquer humans. Additionally, the dates of this conquest have also been determined through astrological calculations. Most importantly, before the widespread popularization of scientific technology, the Tibetan literary tradition had extensively recorded a variety of scientific apparatuses. For example, a book composed around the seventeenth century, entitled The Glass Fortress on a Snow Mountain, discusses soldiers flying in a helicopter (ཐད་འཕུར་གནམ་གྲུ) to remote areas for reconnaissance missions. Similarly, The Tale of a Playful Corpse depicts carpenters, blacksmiths, and religious sculptors constructing an airplane and flying to the top of a king’s palace. Similarly, Drugu’s Fortified Armory and Khache’s Turquoise Fortress [from the Gesar Epic], along with numerous other ancient manuscripts, contained many scientific and technological inventions, including but not limited to airplanes, rockets, artillery, ships, and various electronic devices, which only became popular later [with scientific development]. SECTION TWO: AS PRECIOUS AS THE WORLD: CONTEMPORARY SCIENCE FICTION Since the introduction of modern literature in Tibet, numerous new literary forms have flourished, primarily poetry and stories. In particular, fantasy ( མཚར་རྟོག་རྩོམ་རིག ) and science-fiction literature have gained considerable popularity. Notably, science-fiction stories (ཚན་རྟོག་བརྩམས་སྒྲུང་།) and science-fiction poetry (ཚན་རྟོག་སྙན་ངག) are becoming increasingly popular. For instance, “Tale of the Moon” from The Collection of Tsering Döndrub’s Short Stories and science-fiction narratives like “Directionless Universe,” which was published in Light Rain, a renowned Tibetan language literary journal, are gaining prominence. Also, science-fiction poems such as “Equal” and “Home” have been published in a poetry book titled Equal Taste of Feeling and Appearance. Several other Tibetan literary journals, including The Art of Tibetan Literature and White Snow Mountain, have published science-fiction literature as well. Today, more and more writers are exploring science-fiction literature in the Tibetan language. SECTION THREE: A COLLECTION OF UNIVERSAL VIRTUE: TRANSLATION OF SCIENCE FICTION Since the Tibetan imperial period, Tibet has produced nearly a thousand translators, both significant and lesser known. They have translated a myriad of impressive texts from a variety of foreign languages of their time into Tibetan. These include textbooks that present the theories of great scientists, such as Albert Einstein (ཨེན་སི་ཐེན།,1879–1955) and Stephen Hawking (ཧོ་ཀིང་།, 1942–2018), who are the backbones of science-fiction concepts. Recently, a number of works from fantasy and science-fiction [genres] have been and are being translated. For instance, there are science-fiction works, such as a collection of twenty books titled Excellent Science Fiction of the Central Country, and also another [fantasy] collection of twenty books titled Excellent Fantasy Stories of the Central Country. Similarly, several movies, including Interstellar (སྐར་མའི་བར།), Alita: Battle Angel (ཨ་ལིས་ཐ།), Ready Player One (རྩེད་མོ་མཁན་ཨང་དང་པོ།), The Wandering Earth (ཡུལ་གྱར་ས་ལྒང་།), and Lucy (ལོས་སེ།), have been dubbed in Tibetan. SECTION FOUR: A PERVASION OF THE SIX REALMS: TIBETAN-RELATED SCIENCE FICTION Academic articles, literature, films, and plays from various regions around the world frequently feature references to Tibet and related subjects. Particularly, numerous exceptional science-fiction stories and movies have drawn on Tibetan culture and tradition. Prolific English author Arthur Charles Clarke (ཨར་ཟིར·ཆལ་ཟི·ཁི་ལ་ཁི།, 1917–2008), often hailed as the pioneer of science fiction, penned The Nine Billion Names of God (ལྷའི་མཚན་གྱི་རྣམ་གྲངས་ཐེར་འབུམ་དགུ), a [riveting narrative partly] set [within the confines of] Tibetan monastics and their monasteries. Similarly, renowned American writer Kim Stanley Robinson (ཁེམ·སི་ཊན་ལེ·རོ་བྷེན་སན།, b. 1952) has authored The Years of Rice and Salt (འབྲས་དང་ལན་ཚྭའི་དུས་རབས།), a fiction piece inspired by a Tibetan text known as The Great Liberation Through Hearing in the Intermediate State. Also, the famous film Farewell Atlantis (འཇིག་རྟེན་འཇིག་པའི་ཉིན་མོ།), which gave people chills around the world, utilized Tibetan language. Moreover, topics concerning Tibet and Tibetan culture are becoming increasingly prevalent in Chinese science fiction. For example, Liu Cixin, the acclaimed author of The Three Body Problem, [composed] the story Mountain, and Renxing Chengzi [wrote] Wrathful House. In sum, Tibet holds a long history of science fiction and has been a subject of numerous science-fiction literature across the globe; moreover, the Tibetan language, with its faith, sacred visions, and astonishing manifestations, is a lavish treasure trove of science fiction. COLOPHON N/A NOTES [1] mdo gzer mig (ka). In bkaʼ ʼgyur (bon po) , vol. 28, 1–508. (khreng tuʼu): si khron zhing chen par khrun lte gnas par ʼdebs khang, 1999. BDRC MW21872_41C4E1 . Published: December 2023 BIBLIOGRAPHY Goyön (sgo yon). bod kyi tshan rtog brtsams chos ngo spyod. London: Tib Shelf, 2023. Tib Shelf C001. Abstract Outlining a four-fold presentation of Tibetan science-fiction literature, this introductory article allows one to establish a foothold in Tibetan science fiction, exploring connections to ancient scriptures, contemporary tales, Tibetan-related literature, and translated media. TIB SHELF C001 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 00:27 TRADITION N/A INCARNATION LINE N/A HISTORICAL PERIOD 21st Century TEACHERS N/A TRANSLATOR Tib Shelf INSTITUTIONS N/A STUDENTS N/A AUTHOR Goyön An Introduction to Tibetan Science-Fiction Literature VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! Name * Email* Submit Tib Shelf is a not-for-profit organisation dedicated to translating, presenting and preserving primary source Tibetan texts across a vast array of genres and time periods. We make these literary treasures accessible to readers worldwide, offering a unique window into Tibet's rich history, culture and traditions. Tib Shelf has been accredited by the British Library with the International Standard Serial Number (ISSN): 2754–1495 CONTACT US | SHELVES@TIBSHELF.ORG © 2024 Tib Shelf. All rights reserved.

Treasure Revealer Do Khyentse Yeshe Dorje 1800–1866 BDRC P698 TREASURY OF LIVES LOTSAWA HOUSE HAR Do Khyentse Yeshe Dorje (1800–1866) was born in the Golok region of Amdo after a mythic and divine conception. He spent many years of his youth with the Drigung sect and his root guru, the First Dodrubchen, Jigme Trinle Özer . He was later recognized as an emanation of Jigme Lingpa (1729–1798) and is remembered as a wild yogi and treasure revealer, leading a life filled with magical narratives. Aspirational Prayer The Truthful Words of a Sage Do Khyentse Yeshe Dorje Do Khyentse's final aspirational prayer from his Dzinpa Rangdröl treasures, concluding the Exceedingly Secret Enlightened Heart Essence of the Ḍākinī collection. Read Biography The Hook Which Invokes Blessings: A Supplication to the Life and Liberation of Knowledge-Holder Jalu Dorje Do Khyentse Yeshe Dorje A self-penned biographical prayer by Do Khyentse Yeshe Dorje, composed at the request of Trokyab's king Namkha Lhündrub, invoking blessings through life stories. Read Aspirational Prayer For the Long Life of Ḍākki Losal Drölma Do Khyentse Yeshe Dorje Do Khyentse, writing as Tragtung Dorje, crafts a long-life prayer for Ḍākki Losal Drölma that playfully incorporates her lesser-known name Drön while praising her spiritual attainments. Read Guru Yoga, Prayer, Supplication Prayer Cloudbanks of Blessings: A Guru Yoga Do Khyentse Yeshe Dorje A rare guru yoga from Do Khyentse's treasure teachings centered on a historical yoginī, revealing unique insights into female practitioners and tantric transformation in Tibet. Read Lineage Prayer A Lineage Prayer for the Natural Liberation of Grasping Gyalwang Nyima, Do Khyentse Yeshe Dorje A compilation of supplication verses and transmission lineage for Do Khyentse's Dzinpa Rangdröl treasure cycle, arranged by Galwang Nyima from original revealed texts. Read Translated Works Biography The Biography of Ḍākki Losal Drölma Tubten Chödar A realized female master, Ḍākki Losal Drölma served as custodian of her half-brother Do Khyentse's treasure teachings while deepening her own spiritual attainments in Tibet's sacred sites Read Biography The Biography of Gyalse Rigpe Raltri Tubten Chödar Son of Do Khyentse and recognized as Jigme Lingpa's son's reincarnation, Rigpe Raltri became a revered Minyak guru, transmitting the Yangsang Khandro Tugtik treasures to his own son. Read Biography A Brief Biography of Jetsunma Do Dasal Wangmo Tsangpo A renowned female master in eastern Tibet, Do Dasal Wangmo - Do Khyentse's great-granddaughter - served as nun, physician, and treasure revealer, later teaching medicine despite political hardship. Read Biography Biography Of Getse Lama Jigme Ngotsar Gyatso Tenzin Lungtok Nyima Getse Lama Jigme Ngotsar Gyatso, disciple of Jigme Lingpa and founder of Kilung Monastery, spread the Longchen Nyingtik teachings while establishing his own enduring legacy. Read Biography Abridged Biographies: The Lineage of the Do Family Do Dasal Wangmo Chronicling Do Khyentse Yeshe Dorje's lineage, with special attention to his half-sister Losal Drölma - an honored teacher whose story emerges from the margins of temple narratives. Read Mentioned In Menu Close Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate SUBSCRIBE Publications Watch People Listen

Translator Butön Rinchen Drub 1290–1364 BDRC P155 TREASURY OF LIVES LOTSAWA HOUSE HAR Butön Rinchen Drub (1290–1364) was a renowned Tibetan Buddhist scholar, abbot, and translator who significantly contributed to the development of the Tibetan Buddhist canon. Born into a family of Nyingma lineage, he received extensive teachings in sūtra and tantra from various masters, including his parents and other prominent teachers of the time. Ordained at eighteen, he mastered a wide range of texts, philosophies, and practices, including the Prajñāpāramitā, Madhyamaka, and various tantric traditions such as Kālacakra and Hevajra. In 1320, he became the eleventh abbot of Zhalu Monastery, where he expanded its facilities and established a college for the study of sūtra and tantra. Butön is especially known for editing and organizing the Tibetan Kangyur and Tengyur, though he controversially excluded Nyingma tantras. A prolific teacher and writer, his works include treatises on Buddhist philosophy, tantra, and history, most notably his History of Buddhism . He retired in 1356 and passed away in 1364, leaving behind a rich legacy preserved in later woodblock editions of his writings. Advice Essential Advice in Three Sets of Three Butön Rinchen Drub Butön Rinchen Drup's concise text outlines ascending qualities for sages, bodhisattvas, and Mantrayāna practitioners, mirroring the progression through Buddhism's three vehicles. Read Translated Works Mentioned In Menu Close Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate SUBSCRIBE Publications Watch People Listen

Teacher Losal Drölma 1802–1861 BDRC P1GS138134 TREASURY OF LIVES PHOTO CREDIT Ḍākki Losal Drölma (1802–1861) was a remarkable Tibetan Buddhist practitioner, recognized for her deep spiritual achievements and her contributions to the religious legacy of her brother, the treasure revealer Do Khyentse Yeshe Dorje . Born in the Golok region, she received teachings from some of the most esteemed masters of her time, including Dodrubchen Jigme Trinle Özer and others at monasteries like Drigung Til and Katok. Renowned for her visionary experiences, including manifestations ḍākinī emanations, she played a critical role in preserving and disseminating treasure teachings, earning titles such as "dharma custodian" (chos bdag ). Despite familial constraints preventing formal recognition as a tulku, she maintained significant influence in spiritual and educational spheres, serving her community, family, and lineage with profound devotion until her passing. Translated Works Biography The Biography of Ḍākki Losal Drölma Tubten Chödar A realized female master, Ḍākki Losal Drölma served as custodian of her half-brother Do Khyentse's treasure teachings while deepening her own spiritual attainments in Tibet's sacred sites Read Biography The Biography of Gyalse Rigpe Raltri Tubten Chödar Son of Do Khyentse and recognized as Jigme Lingpa's son's reincarnation, Rigpe Raltri became a revered Minyak guru, transmitting the Yangsang Khandro Tugtik treasures to his own son. Read Timetable A Chronological Timetable: Lives of Do Khyentse’s Familial Line Tubten Chödar A chronology of birth and death dates mapping Do Khyentse Yeshe Dorje's family lineage through its key figures and connections. Read Biography A Brief Biography of Jetsunma Do Dasal Wangmo Tsangpo A renowned female master in eastern Tibet, Do Dasal Wangmo - Do Khyentse's great-granddaughter - served as nun, physician, and treasure revealer, later teaching medicine despite political hardship. Read Aspirational Prayer For the Long Life of Ḍākki Losal Drölma Do Khyentse Yeshe Dorje Do Khyentse, writing as Tragtung Dorje, crafts a long-life prayer for Ḍākki Losal Drölma that playfully incorporates her lesser-known name Drön while praising her spiritual attainments. Read Guru Yoga, Prayer, Supplication Prayer Cloudbanks of Blessings: A Guru Yoga Do Khyentse Yeshe Dorje A rare guru yoga from Do Khyentse's treasure teachings centered on a historical yoginī, revealing unique insights into female practitioners and tantric transformation in Tibet. Read Lineage Prayer A Lineage Prayer for the Natural Liberation of Grasping Gyalwang Nyima, Do Khyentse Yeshe Dorje A compilation of supplication verses and transmission lineage for Do Khyentse's Dzinpa Rangdröl treasure cycle, arranged by Galwang Nyima from original revealed texts. Read Biography Abridged Biographies: The Lineage of the Do Family Do Dasal Wangmo Chronicling Do Khyentse Yeshe Dorje's lineage, with special attention to his half-sister Losal Drölma - an honored teacher whose story emerges from the margins of temple narratives. Read Mentioned In Menu Close Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate SUBSCRIBE Publications Watch People Listen

Treasure Revealer Guru Chökyi Wangchuk 1200/1212–1270 BDRC P326 TREASURY OF LIVES LOTSAWA HOUSE Guru Chökyi Wangchuk, also known as Guru Chöwang, was one of the five treasure-revealing kings (gter ston rgyal po lnga ) and a scion of the Southern Treasures. He is known for his illuminating treatise on the phenomenon of treasure (gter ), known as Guru Chöwang’s Great Treasure Account (gu ru chos dbang gi gter ’byung chen mo ), and for his revelations: Lama Sangdu and Kabgye Sangwa Yongzok, amongst others. Biography The Great Symbolic Vision at Palpuk Ring: A Dream of Guru Chökyi Wangchuk Guru Chökyi Wangchuk In this 1245 dream vision at Palpuk Ring, Guru Chöwang encounters his recurring guide, a ḍākinī named Yeshe Gyen, at his childhood home - sparking profound symbolic revelations of dharmic truth. Read Biography Namkechenma: A Dream of Guru Chökyi Wangchuk Guru Chökyi Wangchuk 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. Read Biography How Guru Chöwang Met the Guru at Ne Ngön Guru Chökyi Wangchuk 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. Read Biography An Extraordinary Pure Vision at Kharchu's Nectar Cave: A Dream of Guru Chöwang Guru Chökyi Wangchuk After five days of Guru Pema practice, Chöwang's pure vision atop Mt Meru reveals worldly omens and a profound teaching: all phenomena, even demons, arise from mind itself. Read Translated Works Mentioned In Menu Close Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate SUBSCRIBE Publications Watch People Listen

Teacher The First Dodrubchen, Jigme Trinle Özer 1745–1821 BDRC P293 TREASURY OF LIVES LOTSAWA HOUSE PHOTO CREDIT The First Dodrubchen Jigme Trinle Özer (1745–1821) was a prominent Tibetan Buddhist master and the principal heir to Jigme Lingpa's Longchen Nyingtik lineage. Born in Golok's Do valley, he trained under renowned teachers, including the Second Shechen Rabjam and other Dzogchen masters, and undertook extensive pilgrimages across Tibet, receiving key transmissions such as the Khandro Nyingtik. Known for his profound retreats and visionary experiences, he established significant religious centers, including Dodrubchen Monastery, and spread the Longchen Nyingtik teachings widely in Kham. As a trusted spiritual advisor to the Derge royal family and the Tibetan government, he performed pivotal rituals and contributed to regional stability. Revered as a treasure revealer and author, his disciples included luminaries like Do Khyentse Yeshe Dorje and Dza Patrul Rinpoche, cementing his legacy as a cornerstone of the Nyingma tradition. Translated Works Biography The Biography of Ḍākki Losal Drölma Tubten Chödar A realized female master, Ḍākki Losal Drölma served as custodian of her half-brother Do Khyentse's treasure teachings while deepening her own spiritual attainments in Tibet's sacred sites Read Biography A Brief Biography of Jetsunma Do Dasal Wangmo Tsangpo A renowned female master in eastern Tibet, Do Dasal Wangmo - Do Khyentse's great-granddaughter - served as nun, physician, and treasure revealer, later teaching medicine despite political hardship. Read Biography Biography Of Getse Lama Jigme Ngotsar Gyatso Tenzin Lungtok Nyima Getse Lama Jigme Ngotsar Gyatso, disciple of Jigme Lingpa and founder of Kilung Monastery, spread the Longchen Nyingtik teachings while establishing his own enduring legacy. Read Biography The Hook Which Invokes Blessings: A Supplication to the Life and Liberation of Knowledge-Holder Jalu Dorje Do Khyentse Yeshe Dorje A self-penned biographical prayer by Do Khyentse Yeshe Dorje, composed at the request of Trokyab's king Namkha Lhündrub, invoking blessings through life stories. Read Biography Abridged Biographies: The Lineage of the Do Family Do Dasal Wangmo Chronicling Do Khyentse Yeshe Dorje's lineage, with special attention to his half-sister Losal Drölma - an honored teacher whose story emerges from the margins of temple narratives. Read Mentioned In Menu Close Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate SUBSCRIBE Publications Watch People Listen

Geluk Founder Tsongkhapa Lobzang Dragpa 1357–1419 BDRC P64 TREASURY OF LIVES LOTSAWA HOUSE HAR Tsongkhapa Lobzang Dragpa was the founder of Gelugpa order, the most dominant religious sect in the history of Tibet. At the age of sixteen, he traveled from Tsongkha in Amdo to Utsang, central Tibet, a place where he came to influence greatly. He was a prominent teacher, philosopher, and yogi during a time when Buddhist intellectualism developed considerably. He emphasized the monastic code, reinterpreted Madhyamaka philosophy, inaugurated the Great Prayer Festival (Mönlam Chemo), founded Ganden Monastery, and composed his most famous work, The Great Treatise on the Stages of the Path to Enlightenment (Lamrim Chenmo ). His intellectual legacy changed the course of Tibetan history and is still very much alive. Praises In Praise of the Goddess Sarasvatī Tsongkhapa Lobzang Dragpa Tsongkhapa's celebrated ode to Sarasvatī resonates beyond monastery walls into Tibet's artistic and literary spheres, becoming a cultural touchstone of devotional poetry. Read Translated Works Mentioned In Menu Close Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate SUBSCRIBE Publications Watch People Listen

The first guidebook to Pemokö, revealed as a treasure by Jatson Nyinpo, prophesies future degeneration and identifies this sacred hidden land as a sanctuary. The Guidebook to the Hidden Land of Pemokö Emaho! One such as I, the Lake-Born Padmasambhava, meandered throughout India like a river for 3028 [years] and stayed in the region of U in central Tibet for 111 years. In Chamara, [ 1 ] the country of the rakshasa demons, I led the red-faced [cannibals] to the Dharma. I established all beings in happiness. Even still, forty eons in the future, famine, and poverty will arise from desire, proliferating war will arise from hatred, different forms of pestilence will arise from delusion, and various torments will arise from the three poisons in equal measure. At that time, sentient beings will have no opportunities for happiness, and the Turkish armies will invade every direction. Alas! What a surging wave of misery! Although it might be possible to escape to the sixteen greater and lesser hidden lands, due to the power of negative karma, very few will escape. The wealthy will be caught by the noose of avarice, and those who have heirs will deceive one other. The elderly will lose the will to travel, children will be unable to find the path, and animals will just up and die. Such is the ripening of negative karma for beings without refuge! As a sign of the ripening of such karma for beings devoid of a protection, there will also be these outer, inner, and secret bad omens: sudden avalanches will occur on Mt. Kailash, lightning and hail will destroy the region of Ngari, earthquakes will destroy the borderlands of Tibet and China, heretical doctrines will multiply in Nepal, and samaya-breakers, maras, and elemental spirits will overrun U and Tsang. In the region of Dokham, destructive wildfires will burn alive tens of thousands of sentient beings, causing [the survivors] to wander the scorched earth. There will be many mad dogs and crazed people in the lands of Jar, Dak, and Nyal. Suffering and pestilence will blanket Drak, Long, and Nyang. Many multifarious maladies will steam forth from the mouths of the people of Hor and Mongolia. The majority will die as medicine will prove ineffective. Provocations and elemental spirits from the east, wild men, predatory animals, and barbarians from the south, poisonous commerce of warfare from the west, and Hor, Mongols, and Turks from the north—all these will spread! Countless bolts of lightning as well as hailstones and meteorites will descend from the vast sky. Multiple earthquakes will shake the ground. Bright stars and white lights will appear over and over again, and the red light of the god of fire will fill the sky. Orchards and crops will be blighted and bear no fruit. Due to famine, generations of families will repeatedly face ruin. Rain will fall sporadically, and there will be great depressions and caverns in the earth. The ground will collapse, rock faces will subside, rivers will overflow, and there will be many wildfires. When all these things occur, the signs of illness will arise: people will be physically stunted and possess a great desire for destructive actions. They will debauch themselves as much as possible. All of this will appear like the rising of a storm. At that time, various kinds of [cultural] ornamentation and weaponry will spread, there will be a great trend of new people, new languages, and new fashion. The jewellery and attire of the borderlands will spread into the centre of the country, while the appearance of the ordained living in the centre of the country will disperse to the borderlands. At that time, the appearance of both sutra and mantra practitioners will be in disarray, new doctrines will arise like a whirling blizzard, and unusual treatises will pervade the land. Confidence in the Mahayana will fade in the face of individual fabrications of sophistry. Demonic emanations appearing in the guise of dharmic practitioners will become ubiquitous while individuals who attain accomplishment will be as rare as stars in broad daylight. At that time, most beings will be under the power of Mara. Towns will be lawless like a mala with a broken cord. There will be no compensation for murder or maiming [a member]. Wicked individuals will win arguments, and robbery and stealing will be rife. What spiritual friends there are will have short lives, the meaning of meditation will go unlearned, and people will learn to be competitive in arts and technology. [ 2 ] Some people, seeking to destroy their delusion, will eat human flesh and solely devote themselves to the misguided conduct of depriving beings of their lives. At that time, an emanation of Gyalwa Chokyang (8th cent.) [ 3 ] will be born on the north-east border and will gain widespread fame. All who hear of him will be led to Sukhavati (Dewachen), by the very same [emanation] Vajradharmadhatu. The teachings will be confused [as the perplexed people] won’t understand the [correct] ordering of them. Internally the people will be in disarray, and externally they will [appear] Chinese. These will be the secret signs of their appearance. At that time, all the countryside will be in complete turmoil! All men and women, lay and ordained, and livestock will be distraught! Even the eight classes of gods and demons, the non-humans, will be upset. As there will be external fighting, internally the mind will be conflicted! The channels and winds will be muddled, as if one had drunk poison, and people will lack self-confidence. This is definitely the magical ploys of demons. After that, there will be an emanation of Nine Gonpo demon brothers, bearing the name Duk Lung because of whom a singular act harmful to the whole of Tibet will arise. For these reasons there exist the sixteen great hidden lands. Concerning the great place Pemoko [ 4 ] : east of Samye there is a valley called Dakpo, and if you follow the river, there is a valley that resembles a prone scorpion. Atop the tip of the tail sits a site called Gyala, which is the extraordinary supreme sacred site of Yama, Lord of Death. From there you can continue to follow the river, or, alternately, going towards Kukar pass is also acceptable, where there is the great charnel ground, Tsenmo Mebar. In the east, it is similar to a gathering of wildlife with a base [shaped] like upward climbing scales. Behind there is a mountain in the shape of an open flower, resembling a brandished weapon. About seven furlongs away is a place where the gods and [ravenous] rakshasas gather. There are many large and small border stones, and then the four doors to the sacred site. At Drangtsi Drak, perform a hundred feast offerings, make smoke offerings, and declare the power of the words of truth. Then there is the so-called Ziknang Drak, which reveals the reflection of all who gaze upon it. Then there is a great eddy in the river and a large tree about two arm spans in width, with a fragrance like incense and a pungent flavour. You will be able to make a bridge by felling it. There are many such big trees, so sharpen your tools. There is a stone stupa as big as Mt. Meru then, there is a place called Rabtroling. All visions that are seen will appear as if they are real. There are [also] many stone crossings. Then you will arrive at Namdak Jatson Ling, a place which appears to be endowed with the eight auspicious signs [ 5 ] and the eight articles. [ 6 ] The smell of incense billows everywhere and the streams murmur with the sound of the rulu [mantra]. This is a place where meditative concentration arises spontaneously. Then there is a small mountain pass called Jokpama, where the path has the shape of the syllable bhyo , the earth has an eight-petalled lotus, and there is an eight-spoked wheel in the sky. The surroundings feature the eight auspicious symbols and the eight auspicious articles. To the east of the place called Gumik Lingtse is Namdak Kopa as well as Melong Kochung, to the south is Palden Kopa as well as Yonten Kochung, to the west is Pemo Kopa as well as Pemo Kochung, to the north is Lerab Kopa as well as Drakpo Kochung, and in the centre is Taye Kopa. The area of the Five Kochen is one hundred and eighty furlongs, and the Four Kochung extend for thirty-five furlongs. The perimeter is surrounded by snow and rock, and a rain of flowers falls continuously from the sky. When the seasons change, if one flees the four places—China, Jang, Lo, and Kong—then one will be satisfied by escaping to the place [of Pemoko]. Each and every area is sealed by mountain passes, rivers, and cliffs. There will be no risk of conflict or strife. At that time, the emanation of the Guru will gradually show the path. Remember [me] Orgyen at all times and recite the Guru Pema Siddhi [Hum mantra]. This will clear away obstacles and adversity. I will appear vividly to those who have undoubting faith in me and longingly keep me in the centre of their hearts. Continuously sing heartfelt supplications and I will also come as sundry sounds. Visualise [me] either above the crown of your head or in front of you, and you will be able to perceive me directly. Let everyone during the five hundred [degenerate] years humbly beseech me, Padmakara, and take refuge in me. Compared to other Buddhas, my compassion is swift. Even if we do not meet in this life, I will certainly dispel suffering in the intermediate state. For me, there is nothing more than the welfare of beings. Whatever one wishes will be spontaneously accomplished. Amongst the sixteen hidden lands, whoever hears of or recalls this great Pemoko, their karmic obscurations will be purified. Even walking or riding seven steps in its direction will certainly result in being born there. Performing seven full prostrations while visualising this [place] will lead to becoming a Non-Returner and no longer wandering in cyclic existence. Whoever surely arrives here will obtain the indestructible rainbow body. Even drinking a single drop of water or eating a pinch of herb will pacify sufferings such as chronic illness and clear dulled sense faculties. The elderly too will take on youthful forms. Those with bad karma, who do not recall the excellent dharma, will, by virtue of travelling to this sacred site, become self-liberated accomplished ones. Consuming the earth and stones of this place, even at the end of one’s [karmic] lifespan, will extend life by hundreds and thousands of years. If feeling cold, wear the union of fire and wind as clothing. If thirsty, enjoy ambrosial water. If hungry or destitute, live on corn, the five kinds of cereal, and the fruits from trees. There is no physical pain or mental suffering, and there is no need for conflict or sloth. The primordial wisdom of the [union of] emptiness, luminosity, and the self-blazing warmth of bliss will arise. The majority of fruit is about the size of a horse’s head, unhusked wheat and barley grains the size of an apricot stone, and radishes and turnips [so large] people can barely lift them. There is no need to grind salt as the food is comparable to nectar and equal in potency to the sustenance of the gods. The channel of clear intelligence will open, clairvoyance and the four immeasurables like love and compassion will arise, and in six months a body of light will be spontaneously accomplished. How amazing! How amazing that the victorious ones of the three times have such powerful prayers of aspiration and such capacity! One such as I, the Lake-Born Padmakara, concealed many texts as treasures in mountains and valleys. I concealed many sacred substances, representations of body, speech, and mind. I hid a mixture of many excellent teachings for protecting, repelling, and killing. In the future may those treasures be taken out by a [heart] son. There will be many obstacles when Jatson, the emanation of [Myang] Tingdzin Zangpo (8th cent.), [ 7 ] fulfils his own and others’ aims. At that time an emanation light ray of Takra Lugong (d. 782) [ 8 ] will appear disguised as a [heart] son, and there is a risk that he will cause obstacles. Practice firm samadhi which blazes forth with the powers of subjugation and wrathful activity. An emanation of the evil minister Tramik will appear in the guise of a spiritual friend and through his cunning disparage others and eventually cause disputes. At such a time, entreat the Lord of Great Compassion (Avalokiteśvara). There will be an emanation of the demoness Zanglak, who will adopt a beautifully fine form and cause obstacles to your practice, vows, and samaya. Look at her with intelligence as she could be seen as a demoness or a goddess. An emanation of Tsenmar Raru will appear in the guise of a nobleman pretending to be your patron and eventually take hold of your life. It is crucial that you dedicate yourself to the ablution of Ucchuṣma, king of the wrathful (Trogyal Metsek). You will come across about seven manifestations of red-faced Te'u Rang dwarves, who will provide bad, unclean food and disparage you. Develop compassion towards them and transform them through that relationship. Furthermore, at that time since the three poisons will be expressed so strongly, gradually spread and cherish the profound treasures. Simultaneously, as a result of propagating empowerments and oral transmissions, there will be many samaya transgressors and you must absolutely look after them at all times as well as strive in your own practice. Do not drink maddening alcohol and avoid low caste women. Travel the path of secret mantra and be diligent. Whatever happiness or suffering befalls you, recall [Guru] Orgyen, and all those with whom you come into contact, however significant or insignificant, will be satisfied. Even amongst manifestations, this heart son [ 9 ] is the foremost emanation. For example: among all the different kinds of blood, he is that of the very heart. Among celestial bodies in the sky, he is the essential sun and moon. Among the best medicines, he is the special, all-conquering one. Among jewels, he is that which fulfils all wishes and desires. Among treasure revealers, he is the discoverer of the most supreme and rarest treasure. Fortunate ones, supplicate him. In this vidyadhara’s heart centre, light energy blazes in the branch channels to form a triangle, the auspiciousness of which is externally apparent. The ferocity of his exalted mind is akin to the games of children— one moment divine, the next demonic. [However] his conduct is faithful to the Three Baskets [of the Buddhist teachings]. As for his meditation, he practices Mahamudra, Dzogchen, and Madhyamaka, and his view arises as the non-referential view, free from the extremes [of nihilism and eternalism]. He immediately remembers that he has no time for distractions. Suffering unbearably, eyes wet with tears, unfriendly yet maintaining samaya—all of this is the magical display of his channels. A person possessing such karma is one in a hundred. This heart son of Padma will be surrounded by plenty of fortunate ones with the right karma. However, since there are many with bad karma and forsaken samaya, dakinis who are the essence of the sky, protect him! Samaya. The seal of the words of the Buddha, the seal of the nectar of the excellent dharma, the seal of the aspirational prayers of the sangha. Seal! Seal! Seal! The seal of the compassion of the gurus, the seal of the blessings of the deities, the seal of the entrustment of the dakinis, the seal of the power and force of the dharma protectors. Seal! Seal! Seal! COLOPHON Concerning both the concise and extensive guidebooks of Pemoko, which is one of the sixteen hidden lands, the treasure revealer Jatson Nyingpo brought forth [this guide] from the Guru Rinpoche Practice Cave in the valley of Kongpo. NOTES [1] Cāmara can be identified as Sri Lanka [2] The text reads gzo rigs which we have interpreted as a spelling error for bzo rig. [3] rgyal ba mchog dbyangs, BDRC P2JM167 [4] There are two variations of the spelling of this hidden land: Pad+mo bkod and Pad+ma bkod. We have followed the form that Jatson Nyingpo uses [5] The eight signs include the lotus (padma), the endless knot (dpal be’u, śrīvatsa), the pair of golden fish (gser nya, suvarṇamatsya), the parasol (gdugs, chattra), the victory banner (rgyal mtshan, ketu), the treasure vase (gter gyi bum pa, dhanakumbha), the white conch shell (dung dkar, śaṅkha), and the wheel ('khor lo, cakra). [6] i.Right-coiling conch shell (dung dkar gyas 'khyil), ii. Yogurt (zho) iii. Durva grass (rtsa dur ba) iv. Vermilion (li khri) v. Bilva fruit (shing tog bil ba), vi. Mirror (me long) vii. Bezoar (gi wang) viii. White mustard seed (yungs dkar). [7] myang ting 'dzin bzang po, BDRC P3827 [8] stag gra klu khong, BDRC P10MS16952 [9] At this point the treasure text is describing Jatson Nyingpo as the heart son. Thanks to Adam Pearcey at Lotsawa House for his editing. Published: November 2020 BIBLIOGRAPHY Jatsön Nyingpo ('ja' tshon snying po). 1979. sbas yul pad+ma bko kyi lam yig . In: Gter chen rig 'dzin 'ja' tshon snying po'i zab gter chos mdzod rin po che , vol.1, 445–460. Konchog Lhadrepa. Majnukatilla, Delhi. BDRC W1KG3655 . Abstract The Guidebook to the Hidden Land of Pemokö is a revealed treasure text included in Jatson Nyinpo’s Embodiment of the Precious Ones, the Konchok Chidu. It is a prediction text about the future degenerate times and purportedly the first guidebook to the hidden land of Pemoko. BDRC LINK W1KG3655 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 14:14 TRADITION Nyingma INCARNATION LINE N/A HISTORICAL PERIOD 16th Century 17th Century TEACHERS Namkha Jigme Chade Tertön Tsultrim Gyaltsen Mipam Lodr ö The Tenth Karmapa, Chöying Dorje TRANSLATOR Tib Shelf INSTITUTION Bangri Jogpo STUDENTS Dudul Dorje Sonam Gyatso Natsok Rangdröl Namkha Jigme Lodrö Nordan The Sixth Zharmapa, Chökyi Wangchuk The Fifth Drugchen, Pagsam Wangpo The First Drigung Chungtsang, Chökyi Dragpa The Third Dorje Drak Rigdzin, Ngakgi Wangpo Chökyi Gyatso Norbu Gyenpa Pema Mati AUTHOR Jatsön Nyingpo The Guidebook to the Hidden Land of Pemokö VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! Name * Email* Submit Tib Shelf is a not-for-profit organisation dedicated to translating, presenting and preserving primary source Tibetan texts across a vast array of genres and time periods. We make these literary treasures accessible to readers worldwide, offering a unique window into Tibet's rich history, culture and traditions. Tib Shelf has been accredited by the British Library with the International Standard Serial Number (ISSN): 2754–1495 CONTACT US | SHELVES@TIBSHELF.ORG © 2024 Tib Shelf. All rights reserved.

A chronology of birth and death dates mapping Do Khyentse Yeshe Dorje's family lineage through its key figures and connections. A Chronological Timetable: Lives of Do Khyentse’s Familial Line NAME DATE OF BIRTH DATE OF DEATH LIFE SPAN* ANNOTATION Do Khyentse Yeshe Dorje Thirteenth Cycle Iron Monkey Year1800 Fourteenth Cycle Fire Tiger Year 1866 66 - Losal Drölma Thirteenth Cycle Water Dog Year 1802 Fourteenth Cycle Iron Bird Year 1861 59 Not of familial line Khaying Drölma Fourteenth Cycle Water Sheep Year 1823 Fourteenth Cycle Wood Tiger Year 1854 31 - Sherab Mebar Fourteenth Cycle Earth Ox Year 1829 Fourteenth Cycle Water Tiger Year 1842 13 - Gyalse Raltri Fourteenth Cycle Iron Tiger Year 1830 Fifteenth Cycle Fire Monkey Year 1896 66 - Somang Chogtrul Fourteenth Cycle Wood Hare Year 1855 - 80+ - Drimé Drakpa Fourteenth Cycle Fire Horse Year 1846 - 40+ Not of familial line Gyepa Dorje Fifteenth Cycle Iron Tiger Year 1890 Sixteenth Cycle Earth Hare Year 1939 49 - Tsezin Wangmo Fifteenth Cycle Wood Horse Year 1894 Sixteenth Cycle Water Snake Year 1953 59 - Dasal Wangmo Sixteenth Cycle Earth Dragon Year 1928 - - 80 years old as of this year COLOPHON None NOTES * Dates have been shifted back one place to align with European calculation. Photo credit: BDRC W1KG987 Published April 2021 BIBLIOGRAPHY Thub bstan chos dar. 2008. Mdo mkhyen brtse ye shes rdo rje'i gdung rgyud rim byon gyi 'khrungs rabs re'u mig . In Mdo mkhyen brtse ye shes rdo rje'i gdung rgyud rim byon gyi rnam thar gsal ba'i me long, pp. 449–450. Pe cin: Krung go'i bod rig pa dpe skrun khang. BDRC W1KG987 Abstract This concise table features birth and death dates for essential individuals connected with Do Khyentse Yeshe Dorje's familial line. BDRC LINK W1KG987 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 00:27 TRADITION Nyingma Drigung Kagyu HISTORICAL PERIOD 19th Century 20th Century 21st Century PEOPLE Do Khyentse Yeshe Dorje Losal Drölma Khaying Drolma Sherab Mebar Gyalse Rigpe Raltri Somang Chogtrul Drimé Drakpa Gyepa Dorje Tsezin Wangmo Dasal Wangmo INSTITUTIONS Mahā Kyilung Monastery Katok Monastery Dzogchen Monastery Tseringjong Drigung Til Monastery Derge Monastery Gyalrong Kachok Minyak Kernang Karza Hermitage Pema Rito Yarlung Pemakö TRANSLATOR Tib Shelf AUTHOR Tubten Chödar A Chronological Timetable: Lives of Do Khyentse’s Familial Line VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! Name * Email* Submit Tib Shelf is a not-for-profit organisation dedicated to translating, presenting and preserving primary source Tibetan texts across a vast array of genres and time periods. We make these literary treasures accessible to readers worldwide, offering a unique window into Tibet's rich history, culture and traditions. Tib Shelf has been accredited by the British Library with the International Standard Serial Number (ISSN): 2754–1495 CONTACT US | SHELVES@TIBSHELF.ORG © 2024 Tib Shelf. All rights reserved.

Through verse, Dudul Dorje explores addiction and worldly attachments, revealing how these forms of suffering stem from the clinging mind itself. Addiction [1] གུ་རུ་པདྨ་སིདྷི་ཧཱུྃ༔ GURU PADMA SIDDHI HŪṂ! [2] ཨེ་མ་དཀོན་མཆོག་འགྲོ་མགོན་པདྨ་འབྱུང༔ འཁོར་བའི་ཞེན་ཆགས་བྲལ་བར་བྱིན་གྱིས་རློབས༔ Eh ma! supreme jewel, protector of beings—Lotus-Born One, Please bless me to sever my fixed attachment to saṃsāra! གཉུག་མར་རང་གསལ་ཆང་འདི་མ་འཐུང་ན༔ བྲམ་ཟེ་ཆང་མྱོས་འདི་ལ་མཐོང་ཚེ་ཡི་རེ་མུག༔ གཤིས་ལུགས་ཀ་དག་གི་ནོར་མཆོག་མ་མཐོང་ནས༔ བསླུས་ནོར་ཞེན་འཛིན་འདི་མཐོང་ཚེ་ཞེ་རེ་ལོག༔ How sad it is to see a brahmin [ 3 ] dissipated on drink, Having failed to imbibe the innate nature’s self-luminosity. When you don’t appreciate the supreme jewel of your primordially pure makeup, When you hang on to the counterfeit jewel of consuming fixation—this pains my soul .[ 4 ] མར་དམྱལ་བ་ཚ་གྲང་གི་སྡུག་བསྔལ་ཐར་མེད་དེ༔ བུ་རང་རྒྱུད་ཞེ་སྡང་གི་རྩ་དེར་འདུག༔ ཡི་དྭགས་བཀྲེས་སྐོམ་གྱི་སྡུག་བསྔལ་བཟོད་མེད་དེ༔ བུ་རང་རྒྱུད་སེར་སྣའི་རྩ་དེར་འདུག༔ The inescapable, harrowing heat and cold of hell below ,[ 5 ] My dear, [ 6 ] are rooted in your mind’s hostility. The ghost’s overwhelming, burning hunger and thirst, My dear, are rooted in your mind’s rapacity. བྱོལ་སོང་བླུན་རྨོངས་སྡུག་བསྔལ་བཟོད་མེད་དེ༔ བུ་རང་རྒྱུད་གཏི་མུག་གི་རྩ་དེར་འདུག༔ ལྷ་མིན་འཐབ་རྩོད་གྱི་སྡུག་བསྔལ་བཟོད་མེད་དེ༔ བུ་རང་རྒྱུད་ཕྲག་དོག་གི་རྩ་དེར་འདུག༔ The benighted brainlessness of a beast, My dear, is rooted in your mind’s vacuity. The asuras’ acidic quarrels ,[ 7 ] My dear, are rooted in your mind’s envy. འཆི་འཕོ་ལྟུང་བའི་སྡུག་བསྔལ་དོང་རིང་དེ༔ བུ་རང་རྒྱུད་འདོད་ཆགས་ཀྱི་རྩ་དེར་འདུག༔ དེ་ལྟར་དབུལ་ཕོངས་ཀྱི་སྡུག་བསྔལ་དེ༔ བུ་སྦྱིན་གཏོང་གཉིས་པོའི་རྩ་དེར་འདུག༔ The nightmarish chute of your fall from grace, [ 8 ] My dear, [241/242] is rooted in your mind’s indulgences. Likewise, my dear, the pauper’s pain Shares its root with the two kinds of giving .[ 9 ] འཁོར་འདས་ཤེས་བྱའི་ཐ་སྙད་དེ༔ བུ་རེ་དོགས་གཉིས་ཀྱི་རྩ་དེར་འདུག༔ བུ་རྫོགས་སངས་རྒྱས་པ་ཞེས་བྱའི་སྒྲ་ཆེ་དེ༔ བུ་རང་རིག་སྐྱེ་མེད་ཀྱི་ཀློང་དེར་འདུག༔ The conventions known as saṃsāra and nirvāṇa, My dear, are rooted in your hopes and fears. My dear, what’s called “exalted, perfect awakening,” Is there, my dear, in the unborn expanse of your self-knowing awareness. ཡིན་མིན་འབུང་བའི་གླུ་ཆུང་འདི༔ རང་འདྲའི་ཞེན་ཆགས་རྟག་འཛིན་མཁན་རྣམས་ལ༔ མཆོག་སྨན་ཆུའི་དབེན་ཁྲོད་དུ༔ འབུང་བའི་གླུ་ཆུང་སྨྲས་པ་ཟེར་རོ༔ This little song about the struggles of dignity— [ 10 ] For those like me who are hooked and think things last forever— Was sung with sincerity In isolated retreat where sublime Healing Waters flow. [ 11 ] COLOPHON ཧ་ཧ༔ དགེ་བས་འགྲོ་ཀུན་བུདྡྷ་མྱུར་འགྲུབ་ཤོག༔ རིག་འཛིན་བདུད་འདུལ་རྡོ་རྗེ་ཡིས༔ སྨན་ཆུའི་ཡང་དབེན་དུ་སྨྲས་པ་ཟེར་རོ༔ མངྒ་ལམ༔ Ha ha! By the good of this, may all beings quickly attain buddhahood. This little poem was written in the Healing Waters of total solitude .[ 12 ] By Rigzin Dudul Dorje. Maṅgalam NOTES [1] The title is literally “The Drawbacks of Alcohol.” In classical Tibetan literature, and even today, alcohol (chang) is used as a catch-all term for addictive substances. This is no doubt largely because, until recently, there was little access to other addictive substances on the Tibetan plateau, with the exception of tobacco and occasional opioid abuse among the economic elite (See McKay, “Indifference, Cultural Difference, and a Porous Frontier: Some Remarks on the History of Recreational Drugs in the Tibetan Cultural World”). We choose to render the title more openly as “addiction” since it does not focus on alcohol but on the mind afflicted by addictions to its own poisons. [2] The only edition we find of this text has rather curious punctuation. Each line ends with Sanskrit visarga marks (ཿ ), which are very commonly conflated with Tibetan terma marks (༔) that indicate a text is a revealed treasure. Since Dudul Dorje was a treasure revealer, his works are full of terma marks, however, the present poem shows virtually none of the characteristics of a treasure text and seems to be a personal composition intended for his student. Thus, the use of the visarga/terma marks may just be an editorial quirk. [3] Brahmin (bram ze): the highest caste in traditional Indian social strata. Brahmins are distinguished by their access to the sacred Vedic scriptures, which are the source of all knowledge. As a seventeenth-century Tibetan, Dudul Dorje likely uses the term figuratively as something like the English “gentleman,” as in someone whose nature is essentially good. Thus, the line might be read in contemporary English as “One hates to see a good man in the throes of addiction.” [4] “Soul” here is in the figurative sense of one’s innermost being (zhe), not, of course, in the non-Buddhist metaphysical sense of a permanent self. There are synonymic resonances in this stanza between “soul” (zhe), “innate nature” (gnyug ma), and “makeup” (gshis lugs), which is more commonly translated as “disposition,” “character,” or the extremely long “fundamentally unconditioned nature.” [5] This and the following stanzas have a repeating structure in which lines 1 and 3 repeat the word “suffering” (sdug bsngal) + an intensifier like “inescapable” (thar med) or “unbearable" ( b zod med). Since the meaning of the lines is unambiguous, rather than render a stiff word-for-word translation of the repeated phrases, we prefer to use evocative synonyms for each in accord with English stylistic conventions. [6] The word here is literally “son,” which is a common term of affection that a lama uses to address a close male student. We believe that in the present context, the term’s affectionateness is more important than its gender, and that using “son” might create needless confusion about whether he’s referring to his literal son or not. A good alternative is sometimes “dear student,” but we reluctantly choose “my dear” because it is slightly lighter in the meter. [7] Asuras (lha min) can be translated as “demi-gods”—powerful and privileged beings tormented by competitiveness with the gods who are even more powerful and privileged. [8] This line uses a phrase associated with the experience of gods when their positive karma runs out, and they traumatically descend back into lower realms. [9] Two kinds of giving (sbyin gtong gnyis po) is synonymous with two kinds of generosity (sbyin pa gnyis), which are the giving of things (zang zing gi sbyin pa) and the giving of Dharma (chos kyi sbyin pa). This line seems to emphasize that suffering and wholesome categories like generosity both have their root in the mind. [10] This interesting line deserves unpacking. It is literally “is and is not” (yin min) + “making effort” (’bung ba) + of + “little song” (glu chung). The phrase “is and is not” usually concerns moral questions of what is and is not good or right, so the line could be read as “this little poem about right and wrong.” Here, we prefer to handle it slightly more delicately since Dudul Dorje does not emphasize ethics in the poem but rather the epistemology of a mind addicted to its poisons. This is how we arrived at “the struggles of dignity (i.e., self-respect).” [11] sman chu dben khrod. This is almost certainly a place name, as in the sublime “Healing Waters Hermitage.” However, since we cannot confirm its location, we prefer to translate the terms, which have some poetic value. [12] Again, here “Healing Waters” (sman chu) is likely the name of the hermitage where he stayed. Dudul Dorje spent many years in retreat and revealing treasures in remote places, especially in the southern Tibetan regions of Powo (spo bo), Kongpo (kong po), and Pemakö (pad+ma bkod). Published: September 2023 Thanks to Lowell Cook for this editorial feedback. BIBLIOGRAPHY Dudul Dorje (bdud ’dul rdo rje). chang gi nyes dmigs. In gter chos bdud ʼdul rdo rje, 3:249–50. Edited by Zhichen Bairo (gzhi chen bai ro 03 padma rgyal mtshan). Darjeeling: Kargyud Sungrab Nyamso Khang, 1997. BDRC MW22123_D2C055 . McKay, Alex, Alex. “Indifference, Cultural Difference, and a Porous Frontier: Some Remarks on the History of Recreational Drugs in the Tibetan Cultural World.” The Tibet Journal 39, no. 1, Special Issue: Trade, Travel and the Tibetan Border Worlds: Essays in Honour of Wim van Spengen (1943–2013) (Spring-Summer 2014): 57–73. Abstract Using poetic verses, this work delves into the theme of addiction, whilst emphasizing the destructive nature of clinging to worldly attachments. Dudul Dorje draws parallels between various forms of suffering and the importance of recognizing that they are rooted in the mind. BDRC LINK MW22123_ D2C055 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 02:02 TRADITION Nyingma INCARNATION LINE Dudjom Lingpa Dudjom Jigdral Yeshe Dorje HISTORICAL PERIOD 17th Century TEACHERS Drenpa Könchok Gyal Jatsön Nyingpo Derge Drubchen Kunga Gyatso TRANSLATOR Dr. Joseph McClellan INSTITUTION Katok Monastery STUDENTS Wangdrak Dorje Longsal Nyingpo Orgyen Palzang Nyima Drakpa Kunzang Pema Loden The First Dzogchen Drubwang, Pema Rigzin Nuden Dorje Orgyen Damchö Pal Tashi Özer AUTHOR Dudul Dorje Addiction VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! Name * Email* Submit Tib Shelf is a not-for-profit organisation dedicated to translating, presenting and preserving primary source Tibetan texts across a vast array of genres and time periods. We make these literary treasures accessible to readers worldwide, offering a unique window into Tibet's rich history, culture and traditions. Tib Shelf has been accredited by the British Library with the International Standard Serial Number (ISSN): 2754–1495 CONTACT US | SHELVES@TIBSHELF.ORG © 2024 Tib Shelf. All rights reserved.

Jamgön Kongtrul celebrates Jamyang Khyentse Wangpo's mastery of diverse Tibetan spiritual traditions in this reverent biographical account. Abbreviated Biography of Jamyang Khyentse Wangpo Namo guru! Your supreme name, difficult to utter, Is Jamyang Khyentse Wangpo! In all the worlds, including the gods’, Your fame shines brilliantly, And those with bejeweled crowns Bow down to your lotus feet. You are the sovereign of the complete teachings Because you are the sole refuge of all beings. You benefit all whom you encounter With the enlightened activities you possess, And your qualities make possible the impossible— How marvelous! Appearing with your charisma and reputation Generates amazement in the minds of the innocent. But these are not the qualities of an excellent being’s perfect liberation. The four elements are immensely powerful; take earth for example. Yet, they do not compare to all-encompassing space. It is the same when comparing the liberated lives of the doctrine holders in the Land of Snows With your extraordinary, marvelous, and outstanding life of liberation. How long would it take those with a hair tip of your understanding To plumb the depths of your [399] ocean of experience? You were not swayed by the power Of solicitation, intelligence, wealth, and the like. Through your inherent and cultivated qualities, You became the chief of all traditions of the victors in the land of Tibet; Solely in this way and in this world, You possessed the liberated lifestyle of a second Lord of Sages. The ten great pillars [ 1 ] that support the exegetical tradition, The eight great chariots [ 2 ] of the practice lineage, The maturing empowerments and the essential liberating instructions Of these traditions that are in the Land of Snows— You brought them to their perfection Through listening, contemplating, and meditating From non-birth, you displayed the manner of birth. From non-transference, you displayed the manner of transference. Similarly, although you reached the conclusion of all things to renounce and realize, You displayed training in skillful means as a disciple. The tantras, divisions of meditational practice, oral tradition, and treasure tradition All belong to the three yogas of the Early [400] Translations. You accepted these traditions as your own inheritance And established vast flowing networks of maturation and liberation. By the karmic propensities of your enlightened resolve, The timeliness of your disciples, And your unraveling of the vajra seals according to the ḍākinīs’ prophecy, Precious earth treasures, mind treasures, Pure visions that shine in the mind, the aural lineage, Recollected teachings of previous lives, Rediscovered teachings of previous masters, And previously known precious treasuries of the profound teachings, You opened these anew for fortunate ones And became the wheel-wielding monarch of all knowledge holders Of the Ancient School, the great secret root teachings. Muchen Cakrasaṃvara and Gyaltsab Sempa Chenpo [ 3 ] Were in actuality Khenchen Dorje Chang. [ 4 ] Tartse’s [ 5 ] relatives conferred empowerment to you, The great regent of the three secrets of body, speech, and mind. The scriptures of the primary forefathers And the auxiliary textual systems of Ngorchen, Gangkarwa, and Tsarchen and his heir [ 6 ] — You mastered all their instructions. The deities and lamas cared for you, And you established all disciples in the realm of Khecara. You left an immense legacy for the teachings And were an unrivaled lama of the Sakya tradition, The singular ornament of the teachings. Dagpo, Chenga, Karmapa, Drigung, Tak, Drukpa, and so forth [ 7 ] — You took [401] the essential nectar of their instructional advice, Obtained the actual lineage of blessings, And attained the empowerment of indestructible primordial wisdom. You established revulsion, the foot of meditation, Developed devotion, the head of meditation, And donned conscientiousness and compassionate activities, The armor of a sentinel of mindfulness. Obtaining the sign of heat of the four practices of the path of skillful means, You beheld the abiding nature of the vajra body, And realized the great mahāmudrā of the path of liberation. Thus, phenomenal existence arose nakedly as the dharmakāya. The border between your meditative equipoise and post-meditation was destroyed As your mind and appearance merged as one. Free from any sense of difference between distraction and attentiveness, You perfected the dynamic energy of the yoga of one taste In which acceptance and rejection of the two truths do not exist, Resulting in your becoming the king of all realized practitioners Of the Kagyu tradition, the essence of the teachings. Yoga Tantra teachings, such as Splendor , Peak , and Space , [ 8 ] Are as rare as gold these days. Having received them all, you took up their practice. Through the Anuttara generally—and particularly, The maturation and liberation of Hevajra , Cakrasaṃvara , and Guhyasamāja And the commentaries of those tantras—you enacted the two benefits. Followers of Butön and Dölpopa, [ 9 ] To all their scriptures, you extended your reverence. By stringing along the thinned Golden cord of the excellent tradition, You scaled to the peak of all lineage holders Of the clarifier of the teachings, Jo Zhal. Through exposition, debate, and composition, You polished the rich textual traditions of the scholars of the noble land and Tibet— The two great charioteers [ 10 ] and their successors, Including the general texts, advice, and pith instructions Of the Teacher [402] found in the instructions Of the seven deities and scriptures, [ 11 ] And, in particular, the Kadampa of the new traditions, The view of the noble tradition of the Madhyamaka, The Prajñāpāramitā of the Mahāyāna, The subtle Vinaya conduct of the Hīnayāna, And the mother of all teachings, the Abhidharmakośa . By liberating a cache of fearless confidence, You are a majestic, mountain-like geshe Of the Gandenpa, the lord of the teachings. [ 12 ] The spiritual and temporal affairs of the Shen tradition, [ 13 ] You perceived their preservation as a cause For expanding the benefit and well-being of the teachings and beings. The holders of the Yungdrung Bön tradition, You highly praised and uplifted them, And so glorified those who preserved the teachings. Furthermore, since benefitting and providing comfort To even a single sentient being Is said to be the activities of a buddha, You never belittled them With the arrogance of erudition or accomplishment. Like a mother, you were close to all the philosophical traditions; Like a father, you praised all who possessed qualities; You saw the meek as your own children. Thus, I have told the story of your realization in brief, So that the shortsighted can differentiate your unique and marvelous qualities From those of other individuals. By this excellent deed, may all beings [403] follow your life of liberation— The life of an omniscient lama and lord— Fulfill all your wishes, and spread enlightened activities in every direction. COLOPHON Not only did the precious and omniscient lama personally promise to be a holder of the Buddhist traditions, he was also commonly perceived as an eminent preserver of his own teachings. He perceived me, a lowly clod of dirt with the name of Guṇa, [ 14 ] as gold; I was thereby fortunate enough to receive the bestowal of the extraordinary nectar that is the story of how his experiential realization came to be. On account of this experience, I faithfully and respectfully attempted to articulate a small portion. May it be the cause for attaining in every life to come this excellent lama’s three secrets and enlightened activities, in the very same way. May virtue increase! NOTES The Abbreviated Biography of the Omniscient Lama and Great Vajra Holder Jamyang Khyentse Wangpo honors the nineteenth-century master with a spiritual and historical list of his deeds and associations. This biography was composed by a close spiritual friend to Khyentse Wangpo, the renowned Jamgön Kongtrul Lodrö Taye (1813–1899), who composed it under the pen name “Guṇa.” The biography, located in volume 1 of Khyentse Wangpo’s Kabab Dun, begins with a note from the author that, for him, even just saying Jamyang Khyentse’s name is difficult—such is Jamgön Kongtrul’s respectful posture toward his teacher and friend, Jamyang Khyentse Wangpo. The initial section of the text is presented mainly in a temporal light, attributing mundane qualities to Jamyang Khyentse Wangpo, such as charisma and reputation, that any influential spiritual leader can possess. However, those aspects are not what makes an individual’s life a liberating one, as the biography proclaims. The biography continues with Khyentse Wangpo’s all-inclusive acceptance, integration, and support of the diverse traditions of the noble lands of India and Tibet: from Nyingma to Bön, Abhidharma to Prajñāpāramitā, Geluk to Jonang, and Mahāmudrā to Dzogchen, the biography succinctly contains it all. [1] These are ten individuals who supported the exegetical lineages, which are emphasized in the monastic colleges (bshad drwa): (1) Tönmi Sambhoṭa (thon mi sam+b+hoTa, b. 619?, BDRC P5788 ), (2) Vairocana (bai ro tsa na, eighth century, BDRC P5013 ), (3) Kawa Paltsek (ska ba dpal brtsegs, eighth century, BDRC P8182 ), (4) Chokro Lu’i Gyaltsen (cog ro klu’i rgyal mtshan, ninth century, BDRC P8183 ), (5) Shang Nanam Yeshe De (zhang sna nam ye shes sde, mid eighth–early ninth century, BDRC P8205 ), (6) Rinchen Zangpo (rin chen bzang po, 958–1055, BDRC P753 ), (7) Dromtön (or Dromtönpa) Gyalwe Jungne (’bron ston rgyal ba’i byung gnas, 1004–1064, BDRC P2557 ), (8) Ngok Lotsāwa Loden Sherab (rnog lo tsA ba blo ldan shes rab, 1059– 1109, BDRC P2551 ), (9) Sakya Paṇḍita (sa skya paN+Dita kun dga’ rgyal mtshan, 1182–1251, BDRC P1056 ), (10) Gö Khugpa Lhetse (’gos khug pa lhas btsas, eleventh century, BDRC P3458 ). [2] These are: (1) the ancient translation tradition, or Nyingma (snga ’gyur rnying ma), (2) the tradition of precepts and instructions, or Kadam (bka’ gdams), (3) the tradition of the path and result, or Lamdre (lam ’bras), (4) the tradition of the transmitted precepts of Marpa, or Marpa Kagyu (mar pa bka’ brgyud), (5) the tradition of the transmitted precepts of the Shang Valley, or Shang Kagyu (shangs pa bka’ brgyud), (6) the traditions of pacification and severance, or Zhijé Chö (zhi byed gcod), (7) the tradition of vajra yoga, or Dorje Naljor (rdo rje’i rnal ’byor), and (8) the three adamantine states, or Dorje Sum Gyi Nyendrub (rdo rje gsum gyi bsnyen sgrub). [3] This refers to Muchen Sempa Chenpo Könchok Gyaltsen (mus chen sems dpa’ chen po dkon mchog rgyal mtshan, 1388–1469, BDRC P1034 ). [4] Jampa Kunga Tenzin (byams pa kun dga’ bstan ’dzin, 1776–1862, BDRC P3513 ). [5] The Forty-Fourth Ngor Khenchen, Jampa Namkha Chimé (ngor mkhan chen 44 byams pa nam mkha’ ’chi med, 1765–1820, BDRC P2526 ). [6] There are three main sub-schools that stem from the Sakya tradition. The Ngor (ngor) tradition is held at Ngor Ewaṃ Chöden Monastery (ngor e waM chos ldan dgon, BDRC G211 ), founded in 1429 by Ngorchen Kunga Zangpo (ngor chen kung dga’ bzang po, 1382–1456, BDRC P1132 ). The Dzong (dzong) tradition is held at Gongkar Chöde Monastery (gong dkar chos sde, BDRC G3509 ), founded in 1447 by Kunga Namgyal (kun dga’ rnam rgyal, 1432–1496, BDRC P3183 ). The Tsar (tshar) tradition is held at Dar Drongmoche Monastery (’dar grong mo che, BDRC G1KR1565 ), 7 founded circa 1550 by Losal Gyatso (blo gsal rgya mtsho, b. 1502–1566/1567, BDRC P786 ). [7] “Dagpo” refers to Dagpo Lhajé Sönam Rinchen (dwags po lha rje bsod nams rin chen, 1079–1153, BDRC P1844 ), better known as Gampopa; “Chenga” refers to Chenga Dragpa Jungne (spyan sna grags pa ’byung gnas, 1175–1255, BDRC P132 ); and “Karmapa” refers to the Fourteenth Karmapa, Tegchok Dorje (karma pa 14 theg mchog rdo rje, 1798?–1868?, BDRC P562 ). [8] Splendor is dpal mchog dang po zhes bya ba theg pa chen po’i rtog pa’i rgyal po (Śrīparamādyanāmamahāyānakalparāja); Peak is rgyud rdo rje tse mo (Vajraśekharatantra); and Space refers to the Vajradhātu maṇḍala taught in the first chapter of the Sarvatathāgatatattvasaṃgraha. [9] Butön Rinchen Drub (bus ton rin chen grub, 1290–1364, BDRC P155 ) and Dölpopa Sherab Gyaltsen (dol po pa shes rab rgyal mtshan, 1292–1361, BDRC P139 ). [10] Nāgārjuna (klu sgrub, second century, BDRC P4954 ) and Asaṅga (thogs med, c. 320 – c. 390, BDRC P6117 ) are known as “the two creators of the traditions of the two chariots” (shing rta’i srol ’byad gnyis). These two traditions are “the system of vast conduct” (rgya chen spyod pa’i srol) and “the system of profound view” (zab mol ta ba’i srol), attributed to Asaṅga and Nāgārjuna, respectively. [11] The deities and scriptures of the Kadampa school consist of four principal deities and the Tripiṭaka (Three Baskets). The four deities are (1) Śākyamuni Buddha (thub pa), (2) Avalokiteśvara (spyan ras gzigs), (3) Acalā (mi g.yo ba), and (4) Tārā (sgrol ma). The Tripiṭaka (“Three Baskets”) is composed of (1) the Basket of Discipline (’dul ba’i sde snod, vinayapiṭika), (2) the Basket of Discourses (mdo sde’i sde snod, sūtrapiṭika), and (3) the Basket of Abhidharma (chos mngon pa’i sde snod, abhidharmapiṭaka). [12] Geshe is commonly translated as a spiritual friend or mentor (dge ba’i bshes gnyen, kalyāṇamitra), and within the main Mahāyāna tradition, a spiritual friend is understood to be a necessity for spiritual progress toward enlightenment. In this case, however, geshe, which is a contracted form of the Tibetan, is an honorific title for an individual who has completed the monastic curriculum of the Gandenpa tradition, more commonly known as the Gelugpa tradition. [13] rgyal gshen mnyam chags rten ’brel here is the Bönpo version of the more well-known chos srid zung ’brel, or the combination of religion and politics. Thanks to Geshe Tri Yungdrung for this clarification. In both the 2013 and 2014 editions, the orthography of gshen is spelled with a ba prefix. Shen (gshen) is a familial name that marks the connection with the Bön tradition, which this passage concerns. [14] This is a pseudonym of Jamgön Kongtrul Lodrö Taye (’jam mgon kong sprul blo gros mtha’ yas, 1813–1899, BDRC P264 ). Published: March 2022 This work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License . Originally published for Khyentse Vision Project Photo credit: Khyentse Vision Project BIBLIOGRAPHY ’jam dbyangs mkhyen brtse’i dbang po. 2014. kun mkhyen bla ma rdo rje ’chang chen po ’jam dbyangs mkhyen brtse’i dbang po’i rnam thar nyung ngur bsdus pa. In ’jam dbyangs mkhyen brtse’i dbang po’i bka’ ’bu m, vol. 2 (kha), 294.5–299.2. khams sde dge rdzong sar dgon: rdzong sar blo gros phun tshogs. BDRC W3PD1002 ———. 2013. kun mkhyen bla ma rdo rje ’chang chen po ’jam dbyangs mkhyen brtse’i dbang po’i rnam thar nyung ngur bsdus pa bzhugs so . In mkhyen brtse’i bka’ babs , vol. 1, 397.1–403.3. dkar mdzes bod rigs rang skyong khul sde dge rdzong: rdzong sar khams bye’i slob gling. BDRC MW4PD2082 NOTES Abstract Jamgön Kongtrul Lodrö Taye praises Jamyang Khyentse Wangpo’s profound accomplishment in many of Tibet’s spiritual traditions. This work is an inspiring telling of the teacher’s life. BDRC LINK W3PD1002 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 08:29 TRADITION Karma Kagyu INCARNATION LINE Dzogchen Kongtrul Jamgön Kongtrul Dzigar Kongtrul Zhechen Kongtrul Kalu Rinpoche HISTORICAL PERIOD 19th Century TEACHERS Khenchen Tubten Gyaltsen The Ninth Drukchen, Mingyur Wangyal The First Datrul, Ngedön Tenpa Rabgye The Eighth Pawo, Tsuglak Chökyi Gyalpo Sönam Lodrö The Fourth Dzogchen Drubwang, Mingyur Namkhe Dorje Karma Tegchok Tenpel Drubgyu Tenzin Trinle The Sixth Traleb, Yeshe Nyima Pema Tenpel Jamyang Khyentse Wangpo Gyurme Tutob Namgyal The Ninth Situ, Pema Nyinje Wangpo The Fourteenth Karmapa, Tegchok Dorje Chogyur Lingpa Karma Zhenpen Özer Karma Norbu Karma Ösal Gyurme Gyurme Tenzin Pelgye Rigzin Gyatso The First Gyatrul, Dongak Tendzin The Twelfth Lab Kyabgön, Wangchen Gyerab Dorje The First Tsangchen Dorje Lopön, Ngawang Chöpel Gyatso The Second Penor, Rigzin Palchen Dupa TRANSLATOR Tib Shelf INSTITUTIONS Kaḥtok Mindröling Dzogchen Monastery Zhechen Palyul Monastery Sekhar Gutok Dratang Densatil Tsal Gungtang Tsurpu Monastery Takten Puntsok Ling Samye Zurmang Dutsitil Dzongsar Longtang Drölma Lhakhang Dzamtang Tsechu Monastery Chöje Monastery Tsangwa Monastery Karma Monastery Pewar Reting Monastery Nenang Derge Parkhang Śrī Siṃha College Chagpori Palpung Tsetang Mawochok Alo Paljor Gang Yangpachen Trandruk Zurmang Namgyaltse Khoting Lhakhang Drak Yerpa Drak Yongdzong Lhasa Tsuklakhang Potala Samye Chimpu Tashi Dokha Tsādra Rinchen Drak Dzongshö Zangri Khangmar Maṇḍala Monastery Yarlung Sheldrak Tarde Monastery Ringul Monastery Changlung Monastery Dzö Monastery Tsogyal Latso Dzongo Monastery Kyodrak Monastery Lhadrang Monastery Namgyal Ling Pangpuk Yamalung Yilhung Lhatso Yumbu Lagang Sinpo Ri Lhakhang Hepo Ri Tashi Podrang Pemaling Lake Götang Bumpa Dagam Wangpuk STUDENTS The Fourth Shechen Gyaltsab, Pema Namgyal The Fourth Rotachetsang, Lobzang Chöjor Lhundrub The Third Dodrubchen, Jigme Tenpe Nyima Mipam Gyatso Loter Wangpo Ngawang Damchö Gyatso The Fifteenth Karmapa, Khakhyab Dorje Shākya Shrī The Fifth Dzogchen Drubwang, Tubten Chökyi Dorje The Third Kaḥtok Situ, Chökyi Gyatso Gatön Ngawang Legpa Sönam Chödrub The Second Dzaḥka Chogtrul,Kunzang Namgyal Tubten Gyaltsen Özer Jamyang Sherab Chökyi Nangwa The First Gyatrul, Dongak Tenzin Rigzin Gargyi Wangchuk Norbu Tenzin Orgyen Tenzin Karma Ngedön Nyingpo Kunga Ngedön Zhabpa The Eighth Dzamtang Chöje Kutreng, Mipam Chökyi Jampa The First Tsangchen Dorje Lopön, Ngawang Chöpel Gyatso Dzongwo Kyabgön The Tenth Zurmang Trungpa, Karma Chökyi Nyinje Tubten Legshe Zangpo Tashi Chöpel Tubten Nyendrak The Fifth Shechen Rabjam, Pema Tegchok Tenpe Gyaltsen Tenzin Drakpa The First Adzom Drukpa, Drodul Pawo Dorje The Third Gurong, Orgyan Jigdral Chöying Dorje Ayu Khandro Dorje Paldron The Second Penor, Rigzin Palchen Dupa Khenchen Tashi Özer Palden Chimé Tagpe Dorje Chogyur Lingpa The Sixty-Fifth Ngor Khenchen, Dampa Rinpoche Ngawang Lodrö Zhenpen Nyingpo Könchok Paldrön Ngawang Jampel Rinchen AUTHOR Jamgön Kongtrul Lodrö Taye Abbreviated Biography of Jamyang Khyentse Wangpo VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! 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