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Treasure revealer and Rimé master Khyungtrul Pema Trinle Gyatso's life story draws from his autobiography and oral accounts, revealing his significant impact on nineteenth-century Kham Buddhism. The Biography of Khyungtrul Pema Trinle Gyatso Khyungtrul Pema Trinle Gyatso, [ 1 ] commonly known as Khyungtrul Rinpoche, was born nearby the shaded side of the [Kyangtang Khampa] Mountain [ 2 ] in the Evaṃ Valley of Drongpa Meshung, [ 3 ] Nangchen, Kham in 1886, the Fire, Dog year of the fifteenth sexagenary cycle. His father was named Mipam Tsöndru of the Jo [clan] and his mother Adroza Deden Tso. [ 4 ] His father was a direct disciple of Drubchen Ngawang Tsoknyi [ 5 ] the mantra holder, who attained accomplishment through the practice of Palden Lhamo Dusölma . [ 6 ] Shortly after his birth, Khyungtrul met the Fifteenth Karmapa, Khakyab Dorje, [ 7 ] who performed the hair-cutting ceremony. Furthermore, he accepted the Three Jewels, received the vows of a lay disciple, [ 8 ] and was given the name Karma Gyatso. The Karmapa described how the child was a reincarnation of a great being and made a prediction that the boy was undoubtedly going to be a person who would benefit sentient beings and teachings in the times yet to come. At the age of five, his parents took him on a pilgrimage to meet lamas in eastern Kham. In Degé he met and received teachings from Jamyang Khyentse Wangpo, [ 9 ] who was at that time performing his last religious activity at Dzongsar Monastery [ 10 ] before passing into peace. He also received many important teachings, such as empowerments, transmissions, and instructions, from Jamgön Kongtrul Rinpoche at Palpung Monastery [ 11 ] in Degé. After a successful pilgrimage to all the monasteries and sacred sites in the Degé, Kham, Khyungtrul returned home with his parents. His father took responsibility for his own father’s monastery, Druk Heru Monastery, [ 12 ] [which comes under the management of Trulshik Monastery, [ 13 ] the main Drukpa Kagyu seat in Nangchen]. Later, due to his realization in the practice of Palden Lhamo Dusölma , his father was appointed as the lama of the protector’s temple at Trulshik Monastery. Khyungtrul spent the next couple of years at Trulshik Monastery with his parents. During his time at Trulshik Monastery, even though he was very young, there were several marvelous signs that occurred, such as possessing a symbolically scripted inventory of treasures, indiscriminately extracting a variety of treasure-like substances, and receiving prophecies of the ḍākinīs. However, his father kept them secret and forbade revealing them [to the public], stating that they were insignificant. [Unfortunately], his father passed away when he was just seventeen years old, and he performed the funeral rites in a proper manner. Until he was nineteen, Khyungtrul spent most of his time at his personal Heru Monastery in addition to Trülshik Monastery where he received empowerments and instructions from Satrul Rigzin Chögyal [ 14 ] and other Drukpa Kagyu masters. He diligently trained in the rituals of his tradition, the Drukpa Kagyu. At the age of nineteen, Khyungtrul once again went back to Degé, Kham where he entered Dzogchen Monastery. [ 15 ] There he took full ordination from the Fifth Dzogtrul Tubten Chökyi Dorje [ 16 ] and received the name Tubten Chöpal Gyatso. From Gyalse Jampa Taye, Tubten Chökyi Nangwa, [ 17 ] and others, he received oral transmission of the Kangyur (Translated Words of the Buddha) and such teachings as the Bodhicaryāvatāra ( A Guide to the Bodhisattva’s Way of Life ) and Kunsang Lame Shalung ( The Words of My Perfect Teacher ), achieving a great understanding of the Mahāyāna. He later went to Palpung Monastery, where under the care and tutelage of Khenchen Tashi Öser [ 18 ] the lord of the extraordinary family, he received bodhisattva vows in accordance with the tradition of Śāntideva the heir of the victors and was named Jamyang Lodrö Gyatso. With Lord Khenchen Tashi Öser, he studied all the sūtra and tantra teachings and received empowerments and instructions. Khenchen identified him outwardly as an embodiment of Gyalwang Dechen Dorje, inwardly as an embodiment of Taksham Nuden Dorje, and secretly as an embodiment of Longchen Rabjam. [ 19 ] Khyungrul also received and studied the sūtras and tantras along with the fields of knowledge from Katok Khen Tubten Gyaltsen, Jamgön Mipam Namgyal Gyatso, Khenpo Shenga, Nesar Karma Tashi Chöphel (one of the three chief disciples of Jamgön Kongtrul), Gyarong Tokden, Choktrul Pema Dechen Sangpo, Jamyang Tashi Rinchen, Katok Situ Chökyi Gyatso, Chokling Terse Tsewang Norbu, [ 20 ] and many other non-sectarian masters. Though this Lord was not said to be an emanation of any particular lama, he was called Khyungtrul because there was nobody who could rival his innate wisdom when he was studying and contemplating. Since everyone was discussing that he was an emanation of an excellent, superior being, he was considered an emanation. In those days the political relationship between Degé and Nangchen was not so friendly. So, for the safety of Khyungtrül, when anyone asked Khenchen about where the emanation was from, he would answer, “The emanation’s place of origin is Khyungpo.” [ 21 ] As a result, being called Khyungtrul in addition to his real name, Pema Trinlé Gyatso, he became widely known as Khyungtrul Pema Trinlé Gyatso. At the age of twenty-five, he began the traditional three-year retreat at the Samten Chöling retreat center of Palpung Tubten Chökhorling Monastery, [ 22 ] during which Karma Tashi Öser the extraordinary lord of the family [ 23 ] and Karma Tonglam [ 24 ] [shared the role of retreat master]. Khyungtrul completely mastered Mahāmudrā, the six yogas of Nāropa, and all other essential Kagyu practices during the retreat. His spiritual practices were so impressive that he was, for a short while, appointed master of the retreat center in accordance with the lama’s command. [ 25 ] [When he turned thirty-three], [ 26 ] he led the life of a renunciant, abandoning everything and practicing meditation at various secluded places, such as Tashi Palri, [ 27 ] Pema Shelphuk, [ 28 ] and Karmo Taktsang [ 29 ] and eventually left for his homeland. On the way back home, he visited Netan Chokling Monastery Gyurme Ling, met the Second Cholking, Pema Gyurme Tekchok Tenpel, [ 30 ] and received many teachings, such as the Chokling treasure teachings, empowerments, transmissions, and instructions from him. He subsequently visited Kham Riwo Monastery, Dilyak Monastery, and Jang Tana Monastery [ 31 ] where he received a grand welcome and gave instructional teachings and maturing empowerments. After returning to his homeland, Khyungtrul stayed at Druk Vaṃlung Monastery [ 32 ] for a while and turned the wheel of the teachings for his karmically fortunate followers. Since he was a treasure revealer and particularly an accomplished practitioner of the profound secret mantra, there were requisites for him, such as relying on the mudrā of another’s body, so he took Tanaza Rigzin Drölma [ 33 ] as a consort. However, some ordinary people [from his homeland] objected and disapproved of his taking a consort and criticized him explicitly and implicitly. As a result, Khyungtrul Rinpoché decided to leave his homeland for a period to embark on a pilgrimage to U-Tsang with his secret consort Tanaza Rigzin Drölma. He remained in U-Tsang for many years, visiting various sacred sites, practicing meditation at sacred places of Guru [Rinpoche], such as Samye Chimpu, [ 34 ] and composing many treatises and songs of realization. He conducted many religious activities while in Lhasa, including giving the empowerment and transmission of the Rinchen Terdzö (The Treasury of Precious Revealed Scriptures). [ 35 ] Then he returned to his homeland, and at his Druk Heru Monastery, he expanded the assembly hall and other areas and rebuilt temples and shrines. Thereafter, it received the name Heru Ngedön Sangngak Chökhorling. He also built his residence named Changlochen [ 36 ] and the Secret Mantra Palace meditation hall and stayed there regularly. There the teachings of scholars and adepts pervaded in all directions, and he constantly turned the wheel of the teachings to unfathomable assemblies of disciples and emanations—chiefly the lamas and emanations of the non-sectarian movement. Sometimes he traveled to other regions to give empowerments and teachings. He conferred the empowerment and transmission of the Rinchen Terdzö at Netan Monastery in Chimé and Shakchö Monastery in Khyungpo, [ 37 ] the empowerment and transmission of the Damngak Dzö (The Treasury of Precious Instructions) at Tsangsar Monastery, [ 38 ] and the empowerment of the Kagyu Ngakdzö (The Treasury of Kagyu Mantras) at Rago Tsokha Monastery. [ 39 ] There were many other empowerments, transmissions, instructions that he gave at Sertsa Tashi Ling Monastery [of the Bön tradition] and Tsangsar Lakhyab Monastery. [ 40 ] He also stayed at Jang Tana Monastery, the monastic seat of Drogön Yelpa for a long time, properly supporting the Yelpa teachings. In short, he was a lama of the non-sectarian movement of the philosophies of the Sakya, Geluk, Kagyu, Nyingma, and Yungdrung Bön; all revered him as a boundless superior being. Accordingly, having accomplished the benefit of self and others, Khyungtrül Pema Trinlé Gyatso passed away at the age of sixty-three on the eighteenth day of the Month of Miracles (the first month) of Earth, Bird year, 1948, at Tana Monastery. It was exactly on that day when Drogön Sangyé Yelpa passed away. [ 41 ] When Khyungtrul passed away, there were many astonishing signs, which once again established the disciples into a place of faith. His main disciples were his son Pema Gyurme, Kongtrul Lodrö Rabpel, Tsangsar Lodrö Rinchen [of the Barom Kagyu], Tana Penpa Tulku, Tana Drubgyu Tulku, Suru Jokhyab, etc. [ 42 ] There were many other disciples with whom he had a spiritual connection, such as [the Eighth] Adeu Rinpoche Drubrik Khyuchok, the [Ninth] Benchen Sangye Nyenpa, Dilyak Dabsang, Japa Sangye Tenzin, the [Eleventh] Situ Pema Wangchuk Gyalpo, [ 43 ] the Second Chokling, and many others. He had such a great assembly of students that there were almost none of the great lamas of his time who did not have a lama-disciple relationship with him. Among the chief disciples: his son Pema Gyurme was the main lineage holder of both his family lineage and teachings. He was a sovereign of loving-kindness and compassion, a vegetarian, a realized yogin intent upon the profound meaning, a holder of the fields of knowledge, a holder of his father’s lineage of Karma Garsar calligraphy, a disseminator of his father’s empowerments, transmissions, and instructions, and a preserver of his father’s collected works. For this, I wish to express much gratitude to him. Khyungtrul Pema Trinle Gyatso’s teachings, which are contained in about four volumes, are: Secret Embodiment of the Three Kāyas: Accomplishing the Enlightened Mind of the Guru , The Ocean of the Dohās of the Early Translation Nyingma School , The Ocean of Drukpa Dohā, The Excellent Vase of Nectar from The Grand Ritual of Severance , [ 44 ] instructional manuals on the creation and completion stages, songs of spiritual experience, a large volume of mind treasure teachings, and many other texts. COLOPHON Composed by Khen Orgyen Namgyal NOTES [1] khyung sprul pad+ma phrin las rgya mtsho [2] Khyungtrul’s memoir (rang rnam) mentions e waM lung pa'i d+hU ti'i sbubs/ ri bo me ltar 'bar ba'i zhol as his birthplace. Through personal communication, a resident of Meshung said the name of ri bo me ltar 'bar ba is Kyangtang Khampa (rkyang thang kham pa). [3] Drongpa Meshung ('brong pa rme gzhung) was formally known as Sengshung (seng gzhung), the valley looking like a resting lion, located in Nangchen. [4] 'byo mi pham brtson 'grus and a gro bza' bde ldan mtsho [5] Drubchen Ngawang Tsoknyi (grub chen ngag dbang tshogs gnyis, 1828–1888) was a highly realized mantra holder and Drukpa Kagyu master born in Senge Dzong, Kham, in 1828. His father was Ugyen Gönpo and mother was Drongza Lhamo Dröl. He passed away in 1888. [6] dpal ldan lha mo dus gsol ma [7] kar ma pa 15 mkha' khyab rdo rje, 1870?–1921?, BDRC P563 [8] The vows of the lay disciple (dge bsnen gyi sdom pa, upāsakasaṃvara) consists of the five precepts (bslab pa lnga, pañcasīla): (1) Not to kill, (2) Not to steal, (3) Not to engage in sexual misconduct, (4) Not to lie, and (5) Not to use intoxicants. [9] 'jam dbyangs mkhyen btse dbang po, 1820–1892, BDRC P258 [10] rdzong sar dgon, BDRC G213 [11] 'jam mgon kong sprul blo gros mtha' yas, 1813–1899, BDRC P264 and dpal spungs, BDRC G36 , seat of Situ Pema Wangchuk Gyalpo and Jamgön Kongtrul [12] Druk Heru Monastery ('brug heru dgon) was initially founded by Gyalwang Dechen Dorje. [13] Trulshik Monastery ('khrul zhig dgon) is the seat of Satrul Rigzin Chögyal located in Nangchen Sharda. [14] Satrul Rigzin Chögyal (sa sprul rig 'dzin chos rgyas) was the sixth reincarnation of Satrul, born in the fifteenth sexagenary cycle. His father was a prince to Nangchen King, and his mother was a daughter to the Drongpa chieftain. [15] rdzog chen dgon pa, BDRC G16 [16] rdzogs chen grub dbang 05 thub bstan chos kyi rdo rje, 1872–1935, BDRC P701 [17] rgyal sras byams pa mtha' yas and thub bstan chos kyi snang ba [18] mkhan chen bkra shis 'od zer, 1836–1910, BDRC P1373 [19] It is said that Gyalwang Dechen Dorje (rgyal dbang bde chen rdo rje) built a hundred and eight Guru temples, including Heru Monastery and Vamlung monastery. stag sham nus ldan rdo rje, b. 1655, BDRC P663 and klong chen rab 'byams, 1308–1364, BDRC P1583 [20] kaH thog mkhan thub bstan rgyal mtshan 'od zer, b. 1862, BDRC P6048 ; 'jam mgon mi pham rnam rgyal rgya mtsho, 1846–1921, BDRC P252 ; mkhan po gzhan dga', 1871–1927, BDRC P699 ; gnas sar bkar ma bkra shis chos 'phel, BDRC P6173 (one of the three chief disciples of Jamgön Kongtrul); rgya rong rtogs ldan; mu ra sprul sku 03 pad+ma bde chen bzang po, BDRC P8693 ; 'jam dbyang bkra shis rin chen; kaH thog si tu 03 chos kyi gya mtsho, 1880–1923/1925, BDRC P706 ; mchog gling gter sras tshe dbang nor bu, BDRC P2713 , the second son of Chokgyur Dechen Lingpa [21] khyung po, a place in Kham [22] dpal spungs thub bstan chos 'khor gling gi sgrub sde bsams gtam chos gling [23] karma bkra shis 'od zer [24] karma mthong lam [25] According to the oral account, he was appointed as a retreat master for the next three-year retreat program. [26] According to the oral record, at the age of thirty-three, he left the Palpung Monastery for his homeland. [27] bkra shis dpal ri, a sacred site in Kham [28] pad+ma shel phug, BDRC G3624 [29] dkar mo stag tshang, BDRC G3625 [30] gnas brtan mchog gling 02 pad+ma 'gyur med theg mchog bstan 'phel, 1873/1874–1927, BDRC P1AG97 [31] byang rta rna dgon pa, BDRC G2628 [32] Druk Vaṃlung Monastery ('brug vaM lung dgon) was initially founded by Gyalwang Dechen Dorje in the twelfth sexagenary cycle, located in Drongpa Meshung [33] rta rna bza' rig 'dzin sgrol ma [34] bsam yas mchim phu, BDRC G3528 [35] rin chen gter mdzod [36] lcang lo can [37] Netan Monastery (gnas brtan dgon, BDRC G1AG98 ), the seat of Chokgyur Lingpa, is located in Chimé, southwest of Nangchen. Shakchö Monastery (khyung po zhag gcod dgon), is a Karma Kagyu monastery, founded by Shagchö Tashi Palzang in 1533 in Khyungpo. [38] gdam ngag mdzod; Tsangsar Monastery (tshangs sar dgon) is a Barom Kagyu Monastery and the seat of Tsangsar Lodrö Rinchen. [39] bka' brgyud sngags mdzod and ra mgo mtsho kha dgon [40] gser rtsa bkra shis gling (a Bön Monastery in Sertsa) and tsangs sar bla khyabs [41] Drogön Sangye Yelpa ('gro mgon sangs rgyas yal pa) is the founder of Yalpa Kagyu School. [42] pad+ma 'gyur med 1929–1999; kong sprul blo grus rab 'phel, 1901–1958, BDRC P1PD108567 ; tshangs sar blo gros rin chen; rta rna spen pa sprul ku; rta rna sgrub rgyud sprul sku; gzu ru jo skyabs [43] a lde'u grub rigs khyu mchog, 1930–2007, BDRC P6757 ; ban chen sangs rgyas gnyen pa 09 karma bshad sgrub btsan pa'i nyi ma 1897–1962, BDRC P934 ; dil yag zla bzang; ja pa sangs rgyas bstan 'dzin 1919–2001; ta'i si tu 11 pad+ma dbang mchog rgyal po, 1886–1952, BDRC P925 [44] Some of his teachings include gu ru'i thugs sgrub sku gsum gsang ba 'dus pa, snga 'gyur snying ma'i mgur mtsho, 'brug pa'i mgur mtsho, and gcod kyi tshogs las bdud rtsi bum bzang. Photo Credit: Heru Monastery contributed by the translator Published: July 2021 Edited: February 2022 BIBLIOGRAPHY Khen Orgyan Namgyal (mkhan o rgyan rnam rgyal). 2021. khyung sprul pad+ma phrin las rgya mtsho'i rnam thar . London: Tib Shelf W003 Abstract Khyungtrul Pema Trinle Gyatso, also known as Khyungtrul Kargyam, was not said to be a reincarnation of any particular Lama. Yet, he was a treasure revealer, a highly learned master, and undeniably an important figure in the Rimé movement of the nineteenth century in Kham. His writings comprise around four volumes which were collected and preserved by his son Pema Gyurme. Pema Gyurme’s disciple, Khen Orgyen Namgyal, composed this short biographical text, using Khyungtrul’s autobiography and the oral account. TIB SHELF W003 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 00:27 TRADITION Drukpa Kagyu INCARNATION LINE None HISTORICAL PERIOD 19th Century 20th Century TEACHERS The Fifteenth Karmapa, Khakyab Dorje Jamyang Khyentse Wangpo Jamgön Kongtrul Lodrö Taye The Fifth Dzogtrul Tubten Chökyi Dorje Khenchen Tashi Öser Katok Khen Tubten Gyaltsen Öser Jamgön Mipam Namgyal Gyatso Khenpo Shenga Nesar Karma Tashi Chöphel Mura Pema Dechen Sangpo The Third Katok Situ, Chökyi Gyatso Chokling Terse Jigme Tsewang Norbu The Second Cholking, Ngedön Drubpe Dorje The BDRC Identifications have not been found for the following. Please contact us if you have any information: Satrül Rigzin Chögyal Gyalse Jampa Taye Tubten Chökyi Nangwa Gyarong Tokden Jamyang Tashi Rinchen Karma Tashi Öser Karma Tonglam TRANSLATOR Rinzin Dorjee Drongpa INSTITUTIONS Dzongsar Monastery Palpung Monastery Trulshik Monastery Dzogchen Monastery Pema Shelphuk Karmo Taktsang Netan Monastery Jang Tana Monastery Samye Chimpu The BDRC Identifications have not been found for the following. Please contact us if you have any information: Druk Heru Monastery Tashi Palri Kham Riwo Monastery Dilyak Monastery Druk Vaṃlung Monastery Shakchö Monastery Tsangsar Monastery Rago Tsokha Monastery Sertsa Tashi Ling Monastery Tsangsar Lakhyab Monastery Changlochen Residence STUDENTS Dzigar Kongtrul Lodrö Rabpel The Eighth Adeu Rinpoche Drubrik Khyuchok The Ninth Benchen Sangye Nyenpa, Karma Shedrub Tenpe Nyima The Eleventh Situ Pema Wangchuk Gyalpo The Second Cholking, Ngedön Drubpe Dorje The BDRC Identifications have not been found for the following. Please contact us if you have any information: Pema Gyurme Tsangsar Lodrö Rinchen Tana Penpa Tulku Tana Drubgyü Tulku Suru Jokhyab Dilyak Dabsang Japa Sangye Tenzin AUTHOR Khen Orgyen Namgyal The Biography of Khyungtrul Pema Trinle Gyatso VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! Name * Email* Submit Tib Shelf is a not-for-profit organisation dedicated to translating, presenting and preserving primary source Tibetan texts across a vast array of genres and time periods. We make these literary treasures accessible to readers worldwide, offering a unique window into Tibet's rich history, culture and traditions. Tib Shelf has been accredited by the British Library with the International Standard Serial Number (ISSN): 2754–1495 CONTACT US | SHELVES@TIBSHELF.ORG © 2024 Tib Shelf. 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Butön Rinchen Drup's concise text outlines ascending qualities for sages, bodhisattvas, and Mantrayāna practitioners, mirroring the progression through Buddhism's three vehicles. Essential Advice in Three Sets of Three ན་མོ་བུདྡྷཱཡ། Namo Buddhāya! སྡིག་པ་ཆུང་ཡང་དུག་བཞིན་བསྲུང་། ། དཀའ་ཡང་དགེ་བ་འབད་པས་བསྒྲུབ། ། རྩ་བ་བདག་འཛིན་རྣམ་རྟོག་གཞོམ། ། འདི་གསུམ་ལྡན་ན་མཁས་པ་ལགས། ། To guard against even the smallest misdeed as if it were poison, To endeavour to accomplish virtue even when it’s difficult, To thoroughly destroy concepts at the root of self-clinging, To be endowed with these three is to be a sage. གཞན་གྱི་སྡིག་སྡུག་བདག་གིས་བླང་། ། བདག་གི་དགེ་བདེ་གཞན་ལ་གཏང་། ། སྟོང་ཉིད་སྙིང་རྗེ་རྟག་ཏུ་བསྒོམ། ། འདི་གསུམ་ལྡན་ན་བྱང་སེམས་ལགས། ། To take on oneself the misdeeds and sufferings of others, To give to others one’s own virtue and happiness, To constantly meditate on emptiness and compassion, To be endowed with these three is to be a bodhisattva. ཅིར་སྣང་སྒྱུ་མ་ལྷ་སྐུར་ཤེས། ། དྲན་རིག་བདེ་གསལ་མི་རྟོག་པ། ། བྱིན་རླབས་བླ་མའི་རྣལ་འབྱོར་བསྒོམ། ། འདི་གསུམ་ལྡན་ན་སྔགས་པ་ལགས། ། To know that whatsoever appears is the illusory body of the deity, To be mindfully aware of bliss, clarity, and non-thought, To meditate on guru yoga, the wellspring of blessing, To be endowed with these three is to be a Mantrayāna practitioner. COLOPHON གནད་ཀྱི་གདམས་ངག་གསུམ་ཚན་གསུམ་འདི་ནི་ཆོས་རྗེ་ཐམས་ཅད་མཁྱེན་པ་བུ་སྟོན་རིན་པོ་ཆེས། དྭགས་པོ་རིན་ཆེན་ལ་གནང་བའི་གདམས་པ་ཡིན་ནོ། ། “Essential Advice in Three Sets of Three” was composed by the All-Knowing Dharma Lord, Butön Rinpoche, and delivered to Dakpo Rinpoche. NOTES Photo credit: Himalayan Art Resources Published: June 2021 BIBLIOGRAPHY Rin chen grub. 2008. Dwags po rin chen la gnang ba'i gdams pa . In Gsung 'bum/ rin chen grub (bris ma). 28 vols. Beijing: Krung go'i bod rig pa dpe skrun khang, vol. 26, pp. 429–430. BDRC W1PD45496 Abstract As potent as it is pithy, this short text outlines three sets of qualities required respectively by sages, bodhisattvas, and practitioners of the Mantrayāna. There is obvious overlap in the advice contained at each level, particularly ascending from the initial to the final qualities, which mirrors the central training of the three Buddhist vehicles essential to the Tibetan tradition. The work was composed by the fourteenth-century Sakya master Butön Rinchen Drup, one of Tibet’s most prodigious scholars and the abbot of Shalu Monastery. BDRC LINK W1PD45496 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 01:05 TRADITION Sakya INCARNATION LINE None HISTORICAL PERIOD 13th Century 14th Century TEACHERS Shongtön Dorjé Gyaltsen Sönam Drakpa Drakpa Shönnu Nyima Gyaltsen Yönten Gyatso Palden Senggé Sönam Senggé Rinchen Senggé Sanggyé Yeshé Tsültrim Palsang Sönam Gön Drakpa Gyaltsen Chö Palsangpo TRANSLATOR Patrick Dowd INSTITUTIONS Shalu Nartang Tsal Gungtang Nyang Tarpaling Sakya Monastery Ripuk Hermitage STUDENTS Drakpa Sherab Lama Dampa Sönam Gyaltsen Choklé Namgyal Rinchen Namgyal Palden Tsültrim Rinchen Sangpo Gyalwa Rinchen Jangchub Tsémo Püntsok Palsang Déchen Chöpal Drakpa Gyaltsen Gyatso Rinchen Shönnu Sönam Chökyi Palwa Jamyang Rinchen Chö Palsangpo Chökyi Gyaltsen Sönam Paldrub Sherbum Dönyö Palsang Yeshé Döndrub Rinchen Sanggyé Gön Gyalwa Chokdrub Tsültrim Nyingpo Rinchen Namkha Chokdrub Rinchen Tséwang Jamyang Karpo Kyabchok Pal Sönam Drub Döndrub Pal Degyal Rinchen Kyab Yakdé Paṇchen Tsöndrü Dargyé Gönpo Pal Drubpa Palsangpo Yungtön Dorje Pal Lodrö Gyaltsen AUTHOR Butön Rinchen Drub Essential Advice in Three Sets of Three VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! Name * Email* Submit Tib Shelf is a not-for-profit organisation dedicated to translating, presenting and preserving primary source Tibetan texts across a vast array of genres and time periods. We make these literary treasures accessible to readers worldwide, offering a unique window into Tibet's rich history, culture and traditions. Tib Shelf has been accredited by the British Library with the International Standard Serial Number (ISSN): 2754–1495 CONTACT US | SHELVES@TIBSHELF.ORG © 2024 Tib Shelf. All rights reserved.

A unique genealogy of Tibet's Barchung and Ju clans tracing their Genghis Khan lineage, offering rare insights into Mongolian Buddhism during the Ming Dynasty (1368-1644). The Ruby Garland: A Genealogy of the Emperor Uhu Wang Genghis Khan Mangalam Shining with a plethora of virtues and good qualities, Endowed with an uninterrupted stream of magnificent activities, A treasury of attainments that fulfils all wishes and desires, Auspiciously protect me through the supreme refuge, the three precious jewels. Displays of the vajra come in various compassionate expressions: Primordial wisdom and radiant intelligence of knowledge and love, Like an ocean of inexhaustible auspicious glory, Oh, glorious Guru, simultaneously bestow all these upon me! By the blessings and power of Manjughosha, During the waning moon whilst atop a mountain The young prince of Brahma descended the stairway of heaven Relying upon the sky cord—a divine lineage. I will briefly pen the source of Genghis Khan’s lineage. Well then, concerning the subject that I will discuss: The great scholar Lang [ 1 ] said, “Human ancestry is derived from the gods, and a stream comes from the snowy mountains.” Accordingly, I will arrange a condensed history of the royal lineage of the Divine Ruler and Manifestation of Manjughosha, Genghis Khan (1162–1227). Additionally, I will present those who have a connection with that history. This includes the royal lineage of the Great Ming (1368–1644) [ 2 ] and the many gurus and spiritual masters born for the benefit of all sentient beings. A long time ago, a young, beautiful, and handsome son of the resplendent gods descended the nine stages of the divine mu cord. [ 3 ] He came to rest upon a mountain peak adjacent to the Five-peaked Mountain in China (Wu Tai Shan). He was (1) Borta Ching, [ 4 ] the son of gods of heaven. His son was (2) Tachi Gen, and his son was (3) Tamcha Ga. [ 5 ] According to the oral tradition of that locale, Tamcha Ga’s son, (4) Chingji Mergen, [ 6 ] has the same basis of emanation as the great teacher Padmasambhava. Even in these times, it is said that Padmasambhava resides in the southwestern [continent], subduing demons. Chingji Mergen’s son was (5) Laudza Bera Ol, and his son was (6) Sikin Dun. [ 7 ] Sikin Dun’s son was (7) Semdza Odzi, and his son was (8) Laju. [ 8 ] His son was (9) Nunmer Gen. [ 9 ] After his death, when the queen called Alankho, or Lenlun Mo'o Ma [ 10 ] was widowed. It was at this time that a ray of light descended either from the sky or the sun and moon, striking her. Bliss enveloped her and she was impregnated. Consequently, she gave birth to a son named (10) Boton Char, or Charmer Gen. [ 11 ] Charmer Gen’s son was (11) Gachi Tei Hou, and his son was (12) Bikhir. [ 12 ] His son was (13) Manto Don, and his son was (14) Gaitu Gen. [ 13 ] Gaitu Gen’s son was (15) Bai Shing, and his son was (16) Khora Togshing. [ 14 ] His son was (17) Dumbi Hai Khen, and his son was (18) Gabu Lagen. [ 15 ] Gabu Lagen’s son was (19) Barten Badur, and his son (20) Yepur Gaba Dur, [ 16 ] the twentieth of the royal genealogy. It was at this point that Emperor Genghis Khan [ 17 ] was born to Yesugei (1134–1171) and his queen Hoelun [ 18 ] in the Water Horse Year (1162). [ 19 ] His actual name was Temunjen, also known as (21) Emperor Taitsu Zhin Uhu, [ 20 ] and he was a great emperor akin to the glorious and meritorious autumn and a manifestation of Manjughosha’s Wheel of Stability. When he turned fifty-seven in the Earth Female Rabbit Year (1219), [ 21 ] he captured the Chinese Emperor Hu Wang's capital, becoming the emperor of the empire of astrological science and the great eastern land of the world—China. Hence, he brought all territories under [the Emperor of China] and most other areas under his domain. He governed the empire for twenty-three years, passing into the heavens at the age of sixty-six (1227). From that time on, China's (Mongolia) political dominion had spread and flourished more than ever. Therefore, fortified castles were built in the borderlands and in each direction to sustain this power. Subsequently, the tradition of the hereditary princes [ 22 ] governing these fortified castles was established. The eldest prince, Jochi Khan (1182–1227), was appointed as the king of Tokmok. [ 23 ] The second prince, Chagatai Khan (1183–1241), was given the rank of prince and was appointed as the ruler of the northern lands, principally Tokar, [ 24 ] belonging to the lower northern area of the Five-Peak Mountain, and all the areas to the north-east. He governed the Yerkhen Fortress [ 25 ] and was the actual ancestor of Kalkha Dondrub Wang, the Ju clan, and the six tribes of the Barchung clan, all of which are known in Tibet. [ 26 ] Chagatai Khan had five princes, of which the eldest, Abo La, [ 27 ] succeeded as regent. The second son, I Mama Huli, became the king of Kha Che (Islamic world) and resided at the Red Soil Fort. [ 28 ] The third son, Atira Maha Mari, became the king of India and resided at the Balasha Fort. [ 29 ] The fourth son, Kongkha Ratolo, became the king of Rom and resided at Domala Fort. [ 30 ] The fifth and youngest son, Temur, became the king of Oru Kho and was said to have resided at Bhuha Fort. [ 31 ] The aforementioned great Emperor Genghis Khan’s third son, Ogedei Khan (1185–1241), or (22) Emperor Taitsung Ingwen Hu, [ 32 ] ruled the empire for thirteen years. His son, Guyuk Khan (1206–1248), also known as (23) Emperor Tingtsung Stiyan Pinghu, [ 33 ] ruled the empire for six months. The fourth son of Genghis Khan was Tongkha Tolo. [ 34 ] His eldest son ruled the empire under the names of Mongke Khan (1209–1259), Emperor Shiyen Tsunghu Bansuhu, and Monggol Gengya. [ 35 ] All the Tibetan areas, including Utsang, Ngari, and upper and lower Do Kham, were gradually subdued by military forces during the [reign of] Prince Godan Khan (1206–1251), [ 36 ] Guyuk Khan, and Mongke Khan. Mongke Khan’s son, (24) Kublai Khan (1215–1294), widely known to Tibetans and Mongols as Sechen Gengyar, [ 37 ] ruled the kingdom for thirty-five years. Under his rule, the sacred doctrine spread and prospered, making significant contributions in service of the Buddhis teachings. He honoured great beings and gurus from the Sakya, Nyingma, and Kagyu orders, living until the age of eighty. Thereafter, the son of Kublai Khan [ 38 ] had already passed away. His name was Prince Bahu Wang, [ 39 ] or the Regent of Jing Gin. His son was Temur, or Emperor Chingtsung Kuwang Shio Uhu (26), [ 40 ] who became the king of Uljoi Tu, or Olja Du (Temur Khan; 1265–1307). [ 41 ] During his reign, he received the Great Unchangeable Precious Royal Seal, made of white jade and engraved with [the title] Kwi Zhiu Yungtang. [ 42 ] He ruled the empire for thirteen years. There were five or six royal generations from the time of Genghis Khan until these emperors. They conquered almost everyone on the planet: from the subjects of Khincha [ 43 ] in the north to all those in the other three directions up to the islands in the sea, including Zhison, Hpusang, and Siyang. [ 44 ] By bringing many of these under their control, their empire was twice the size of both the Han (206 BCE–220 CE) and Tang (618–907) dynasties. The empire was called the Great Yuan, or the Great Hor. [ 45 ] After some time had passed, Emperor Olja Du’s eldest brother’s son, Emperor Utsung Shan Shoihu (27), otherwise known as Emperor Khuluk or Goyuk (Kulug Khan; 1281–1311), [ 46 ] governed the empire for years. His younger brother, Emperor Ayu Parsata Zhin Shiuhu (28), or Emperor Buyantu (Ayubarwada Buyantu Khan; 1285–1320) [ 47 ] ruled for nine years. His son, Emperor Shubho Pala Yingtsung Wenshi Uhu (29), or Emperor Kokon (Gegeen Khan; 1302–1323) [ 48 ] ruled for three years. Up until him, all the previous emperors maintained the tradition of wearing the hats and attire of the Hor. However, it appears that Yingtsung changed them all to Chinese attire. Then Jing Gin’s grandson, Emperor Yisun Temur Jing Wang Titing (30), [ 49 ] ruled for five years. After him, some sources also assert that his eldest son Rakyi Pak, or Asukiba (31), [ 50 ] ruled the government for forty years. However, some sources say that after three months on the throne, Emperor Utsung’s youngest son, Tuktomur, [ 51 ] seized power from him and pretended to give it to his older brother, Emperor Kushala Mingtsung (32). [ 52 ] Although, Emperor Kushala Mingtsung also passed away after approximately eight months [of ruling]. The majority of sources say Kula Gotu, or Kushala Mingtsung, stayed on the throne for one month. In any case, it is also said that in the end, Emperor Temur Wentshung Jayatu (33) [ 53 ] ruled for five years while some other sources say three years. When he was about to die, his final testament was to appoint Mingtsung’s younger son, Rinchen Pel (34), [ 54 ] to sit on the throne. Following his final demands, Rinchen Pel was enthroned, but he died about a month later. At that time, the throne was vacant for six months, with Minister Emtamur Tashi [ 55 ] ruling the empire. The eldest son of Mingtsung, named Emperor Togan Temur Huitsung Zhunhu (35), or Emperor Uha (Toghon Temur; 1320–1370), [ 56 ] ruled for thirty-six years. After that point, he had to abdicate and leave for lower Hor. Concerning the reason for his abdication, he appeared to be a great religious scholar. However, he lacked knowledge in temporal and state matters, causing multiple disagreements and creating countless conflicts leading to an upheaval in the empire. For instance: there were twenty-three great bandit leaders and many less significant leaders who brought bouts of significant suffering to China, Hor, Mongolia, and Tibet. A short while after this, the Great Ming Emperor Taitsung [ 57 ] took the land under his dominion and pacified it, conquering the capital of China (Beijing) and becoming emperor. It is said the Mongol emperors descendent from Genghis Khan until to Togar Temur [ 58 ] occupied the capital of China for one hundred and forty-seven years, nine months, and ten days. After Genghis Khan had ruled over China, Togen Temur was the fifteenth emperor in the royal succession. From his time onwards, they only ruled their own territory, the land of the Hor. Some two hundred and sixty-six years later, the twentieth emperor, Hor Lekden Zhutok, allied with Karma Tenkyong Wangpo, [ 59 ] the regent of Tsang, Tibet. The emperor marched to Tibet in support of the Kagyu doctrine but died on the journey. It is said that this empire [of Northern Yuan] fell apart due to these unsuccessful conditions. In that way, the narrative on the royal lineage of the Great and Divine Ruler Genghis Khan of Hor is complete. Here, I will explain the lineage of the Great Ming emperors, who, like the Hor of the past, were benevolent to us, the heavenly descendants of Genghis Khan, our kings, ministers, and populace, as well as all the monks, principally the state preceptors, [ 60 ] in all possible ways. This includes bestowing appointments and being graciously protective, respectful, and resourceful. It is not easy to find this family lineage's origin, but the first ruler was Emperor Taitsung (Taizu; 1368–1398). [ 61 ] Taitsung was a monk in the Huang Kyou Zi Temple [ 62 ] during Togan Temur’s time. It was a period marked by banditry, an era where gangs robbed and ransacked. After hearing a great bandit leader arrived in the vicinity of the monastery, Taitsung’s friends fled. Finding himself in such a predicament, he thought, “If I run away, then the sacred objects will be ruined—they will set the temple ablaze and other such calamities. Even if I do not flee but stay and fight, I will surely not be able to protect them. Yet, if I do surrender, I fear I might become one of the bandits. What should I do?” Subsequently, he performed a divination in front of a [Buddhist] statue, which indicated that it would be better to surrender, so he waited for the bandit leader. In the process of surrendering, they conversed in Chinese, and the bandits realized that he was extraordinary and unlike others. Therefore, the people raised him up upon their shoulders, and he was given a great and powerful position through which he gradually accrued power. Thereafter, when the bandit leader died, Taitsung took the position as the head leader of the bandits. He continued to grow in prestige from then on, spreading his influence and bringing all his people under his power. After that, in the Male Earth Monkey Year (1368) he even conquered the capital city of the Great Hor. Since the empire’s control did not extend to the north and west, it was weaker than the time of the Hor (Yuan Dynasty). However, it was highly prestigious and not too dissimilar from the time of the Han and Tang dynasties when it came to other matters. The name of the empire was Great Ming. In general, its administration had good connections with Bon, Buddhist, and Vedic [traditions]. It also maintained a priest-patron relationship [ 63 ] with the early translation Nyingma, Kagyu, and Sakya. In that way, he ruled the kingdom for thirty-three years. His son Kyihun (Emperor Jianwan; 1398–1402), [ 64 ] the second royal successor, ruled for two years. His son Yewang Yung Lochenpo (Yongle Emperor; r. 1402–1424), [ 65 ] the third royal successor, paid excellent service to the Buddhist teachings, ruling the empire for twenty-two years. His son and the fourth successor, Zhinzung, [ 66 ] ruled for four years. His son and the fifth successor, Zonde, [ 67 ] ruled for eight years. His son and the sixth successor, Chi Tung, [ 68 ] ruled for thirteen years. His son and the seventh successor, Kyinta, [ 69 ] ruled for seven years. His son and the eighth successor, Tenshun, [ 70 ] ruled for eight years. Thus, it is said from the first Great Ming Emperor, Taitsung, to the last [emperor], Tenshun, [ 71 ] the Great Ming Emperors occupied the capital of China for ninety-seven human years. Apart from the first Great Ming emperor and the third [emperor called] Yewang, [ 72 ] the majority of the other emperors were too weak. It is said their reigns shortened due to such things as losing control of the eunuchs and corrupted ministers. It is also said that after Emperor Teshun, [ 73 ] there were four people: [Emperor] Utsung, the Bon favouring [Emperor] Zhitsung, the ugly [Emperor] Shontsung, and [Emperor] Krungtsun. [ 74 ] These four caused conflicts to ripen, triggering the loss of the empire to the hands of a bandit leader called Litsi Ching. [ 75 ] In the legendary narratives and writings of our ancestral chieftains, it says: “In the Water Bird Year (1633), the eighth year of the eighth successor the Great Ming Emperor Tenshun’s reign, King Taitsung Bokto conquered the capital city of China with his army. Taitsung Bokto’s actual name was Emperor Zhitsuhu and was also known as Mukton. More recently, Tibetans refer to him as Manju Sokpo Chinhwa. [ 76 ] Subsequently, the Great Ming Emperor Tenshun took control of the four cardinal borderlands of greater China where his royal descendants still reside. It is said that in two hundred years, the royal descendants will return and claim the throne of China.” Homage to Padmakara! Now, I will present the successors [and history] of our ancestors' descendants and the great ministerial state preceptors [ 77 ] connected with them. I have already discussed the succession from Genghis Khan, the Divine Ruler of Manjughosha, up to the twentieth royal descendant in the section of the history of the Hor. The twenty-first royal successor, Emperor Taitsu Zhing Puhu, [ 78 ] controlled the capital city of eastern China. The twenty-second successor is considered his son, the Second Tistsi, the Emperor Chagatai La Chinwang [ 79 ] and ruler of the Yerkhen Fortress. [ 80 ] His younger brother and fifth son of Genghis Khan, Master Sansu Tanzhin, or Dharma Lord Yonten Pel, [ 81 ] was the First Great Ministerial State Preceptor. He was a profoundly and extensively skilled victory banner of scholars and a proponent of the three baskets ( tripitaka) [of the Buddhist teachings]. He was a direct disciple of both Katok Tsangton Dorje Gyeltsen and Jampa Bum. [ 82 ] The twenty-third successor, Awola Jingwang, [ 83 ] lived a long and full life of one-hundred and seven years. His younger brother was the Second State Preceptor and Dharma Lord, Yeshe Gyeltsen Pel, who received the victory banner and title of Tungshu Wanda Shai. [ 84 ] The twenty-fourth successor was Hanwang Khola Jing. [ 85 ] His elder brother was the Third State Preceptor and Dharma Lord, Gelek Pel, who received the victory banner and the title of Hpozhiku Wanggi Pouda Shai, or the Radiant Sun Rays of the Victor’s Doctrine. [ 86 ] The twenty-fifth successor Tawang Negoye constructed Tau Titur Temple [ 87 ] at the Yerkhen Fortress, which was unrivalled under the sun. The temple was filled to the brim with representational objects of the enlightened body, speech, and mind. His half-brother from a different mother was the Fourth State Preceptor and Dharma Lord, Jinpa Pel, received the victory banner and title of Wuwan Hpapagi Youda Shi, or the Lineage Holder who Protects the Teachings. [ 88 ] The twenty-sixth successor was Sanwang Tomer. [ 89 ] His elder brother was the Fifth State Preceptor and Dharma Lord, Gyamtso Pel, who received the victory banner and title of Uwan Hpatou Yin Mioushi Wandai Shai, or the Lineage Holder and Courageous Lord who Disseminates the Doctrine. [ 90 ] The twenty-seventh successor was Yerkhen Dazhi Tawang. [ 91 ] His nephew was the Sixth State Preceptor and Dharma Lord, Jampa Pel, who received the victory banner and the title of Wuwan Hpatung Su Wanda Shai, or the Realised Lineage Holder. [ 92 ] The twenty-eighth successor was Hputai Wang Ulkebe. [ 93 ] His elder brother was the Seventh State Preceptor, Khyilwa Kunga Pel, who received the victory banner and the title of Tuwan Hputungsi Wanda Shai, or the Lineage Holder of Great Courage. [ 94 ] The twenty-ninth successor was Shrir Nadalai Wang. [ 95 ] His younger brother was the Eighth State Preceptor and Dharma Lord, Gyeltsen Bum, [ 96 ] who did not receive any titles. The thirtieth successor was Maga Shri Palayon Wang. [ 97 ] His elder brother was the Ninth State Preceptor and Dharma Lord, Jangchub Pel, who received the victory banner and title of Tuwan Hpu Shuan Ude Shai, or the Compassionate Lineage Holder. [ 98 ] The thirty-first successor was Sanwang Olgo Temu. [ 99 ] His younger brother was the Tenth State Preceptor, Purnye Shri, [ 100 ] who did not receive any titles. The thirty-second successor was Emperor Chinggin Dalai Wang Kunga Dorje, [ 101 ] and he had nine princes. The eldest prince, San Zhita Wangching, [ 102 ] was the successor to his father and controlled the Yerkhen Fortress. It is said that the current Hor Khalka Dondrub Wangchenpo is his descendant. [ 103 ] The second prince under San Zhita Wangching was the Eleventh State Preceptor, Master Zhiwa Pel, the ruler of Huwang Mei Zi'i. He received the victory banner and title of Tunghu Da Shai, or the Dharma Lord of Supreme Intellect. [ 104 ] The other six young princes were individually given golden edicts [ 105 ] and titles of lords of six large districts under the power of [Yerkhen]. These days it is said that the eighth prince Hau Puyan Tako [ 106 ] is the forefather of the Ju clan in Tibet. It later came to pass that he became the ruler of the Mong Ra Fortress. His lineage was called the Thirteen Black Spear Holding Anye Mantra Practitioners. [ 107 ] This name was bestowed since their dharma protector bears a black silk clan flag, which I will talk about in a later section. The ninth and youngest prince was acutely intelligent, exceptionally wise, highly tolerant, a prodigious orator, and a quick thinker. Even the noblest, such as the great ministers, could not compete with him. As he was King Kunga Dorje's favourite son, [ 108 ] the father kept six of the eighteen major districts for himself and gave six to his son. His father praised and bestowed upon him such items as his own imperial golden edict and golden seals from the Mongolian capital of China. The thirty-third successor was Chinggin Sanwang Gaushri Wangchuk Gyeltsen. [ 109 ] It was not known in China, Hor, nor Mongolia; however, the Barchung clan, here in Tibet, was established by him. This prince resided in the district of Ule Yerkhen Dazhi on the border of Sang Hor and Oro. [ 110 ] The thirty-fourth successor was Tiwang Yeten Toktu. [ 111 ] His elder brother was the Twelfth State Preceptor and Dharma Lord, Drime Pel, who received the victory banner and title of Tungshi Wan Minyi Giyou Yamida Shai, or the secret lord, the scholastic-adept of sutra and mantra. [ 112 ] During this patron-priest [relationship], the great Hor was in distress. Many greater and lesser bandit leaders began to gather, and many bandit hideouts sprang up in the lower part [of Mongolia]. Although an ocean of suffering began to overflow in the upper and lower parts [of Mongolia], we [our ancestors] could barely save our own six districts from becoming subservient to them. The Lord Togen Temur [ 113 ] also fled to the lower lands of Hor. Not long thereafter, the Great Ming Emperor Tai Tsung [ 114 ] settled in China’s capital city, bringing peace to the land. The thirty-fifth successor was the elder prince, Tale Wangtang Tirti Mangga Shri. [ 115 ] His younger brother was the Thirteenth State Preceptor and Dharma Lord, Taye Pel, who received the victory banner and title of Mintan Tato Yuwan Zhunthunggi Youda Shai, or the Supporter of the Victor’s Teachings—supreme unification of the oral transmission of instructions and the repository of treasure teachings of qualities. [ 116 ] From that time forward, the Great Ming emperors showed more prominent respect to Genghis Khan's royal descendants by bestowing titles, golden seals, hats signifying high rank, et cetera. The thirty-sixth successor was Ila Sikyi Wangpa Chara. [ 117 ] His elder brother was the Fourteenth State Preceptor and Dharma Lord, Tashi Gawai Pel, who received the victory banner and title of Lintan Date Khaisan Shiotunggi Youda Shai, or the Supporter of the Victor’s Teachings who simultaneously spreads the three trainings of oral transmission of instructions and the repository of treasure teachings of qualities. [ 118 ] During this priest and patron relationship, Chongti Dewa Temple was built in the district of Ule Yerkhen Dazhi Fortress. It was filled with unfathomable sacred objects symbolic of the enlightened body, speech, and mind, as well as a wrathful [statue] of Ashtasahasrikaprajnaparamita . Rapu Dewa Temple was built in the district of Orong. Ayur Dewa Temple was built in the district of Mala Punrar. Siu Pati DewaTemple was built in the district of Daun Tsung. Sesi Soto Dewa Temple was built in the district of Mongra Khar. On Sage Dewa Temple was built in the district of Tewo Rasi. Minyigi Dewa Temple was built in the district of Oshanwa Si. Thus, seven great temples were built in six districts as well as a fortified palace. [ 119 ] The thirty-seventh successor was Elche Wangsan Gaushri, [ 120 ] who lived for eighty-nine years. He provided unrivalled support for the Buddha's precious doctrine in the service of the Great Ming Emperor Yewang, or the Great Yunglo (Emperor Yongle; 1360–1423 CE). [ 121 ] His elder brother was the Fifteen Great State Preceptor and Dharma Lord, Lachen Ozer Pelwa. [ 122 ] He received the victory banner and title of Tui Luzi Giyou Tutsun Tungdau Tungton Titan Shi'i Khing Shou Tarleu, [ 123 ] or the elder master who completely and unbiasedly ascertains the doctrine of the victors, the lord of the perfectly pure primordial wisdom of the realisation of the path, and the dharma king and great abbot endowed with immutable life. It is said that out of all the highest tantric gurus, none were more learned or had more excellent qualities than him, as the great scholar and victor Longchenpa (1308–1364) [ 124 ] had already left Tibet. The thirty-eighth successor was Tawang Tolo Gechi.[ 125 ] His younger brother was the Sixteenth State Preceptor, Rana Kotu, and was not bestowed any titles. [ 126 ] The thirty-ninth successor was Tale Wangsiwi Tanata, [ 127 ] who was a great physician. His elder brother was the Seventeenth State Preceptor and the Dharma Lord, Gyeltsen Pel, who received the victory banner and the title of Khaisan Thiokyang Thuwang Datheng Kyemin Tanshi'i, [ 128 ] or the lineage abbot of the oral transmission and treasure teachings of the precious qualities of the Mahayana and of the bodhisattva vows, the one who propagates the three excellent trainings. A younger brother of his, Tale Badur Tarwa Kyab, [ 129 ] lived in a separate household. It was said that he was not a family descendant, as he was an adopted son. The six Barchung groups spread from the descendants of Tale Badur Tarwa Kyab and his elder brother, King Tale Wangsi. [ 130 ] The actual descendants of the physician King Wangsi were the older Penkor, the middle Kyabkor, and the youngest Yagkor. These three were collectively known as the three groups of lords. [ 131 ] As for the descendants of Badur Tarwa, they were the older Jamo, the middle Taglen, and the youngest Gurshul, which made up the six groups. [ 132 ] The fortieth successor was the first prince Sanwang Tashir Ola Pen, [ 133 ] who stayed in the capital. The second prince was called Daben Tsering Kyab. The third prince was Sukini Tolo Yak. [ 134 ] The second and third lived in separate households. The fourth prince was the Eighteenth State Preceptor and Dharma Lord, Lekpa Pel, who received the victory banner and the title of Hputsung Hunggi Youda Shai, or the lineage protector and the disseminator of the doctrine. [ 135 ] The forty-first successor of the great Genghis Khan was Yewan Tebun Tsita Gaushri. [ 136 ] His younger brother was the Nineteenth State Preceptor and Dharma Lord, Sonam Pel, who received the victory banner and the title Sahpo Kiyopu Manda Shai, [ 137 ] or the perpetually happy one. In this period, changes ensued in the capital of China, and a huge crisis befell the empire due to the activities of the Great Ming Emperor Toshun (Emperor Chongzhen; 1627–1644). [ 138 ] A significant fragmentation occurred, as most people in the empire fled from areas such as the Hor land and the upper and lower parts of Oro, scattering to various places. Most of them escaped to the upper and lower parts of Kokonor. Some people from the Forty Oro Tsoyan group scattered to the sunny and shaded sides of the upper part of Ma. [ 139 ] The King Dwaichen and some others fled to both the sunny and shaded sides of Shardza, [ 140 ] and it was at this time that they acquired new abodes. At that time our own Great and Powerful Genghis Khan [ 141 ] (the lord of the clan) also abandoned and fled from the district of Ule Yerkhen Dazhi to the area of upper Barwon, [ 142 ] located in the upper part of Kokonor. There they acquired new land as they settled under black and white tents. The subjects of the six controlled districts and their chieftains scattered in all directions. Some became the victims of gangs of bandits and were completely annihilated, whilst others are said to have fled, wondering to any place they could find. People from the six districts and around our fort who followed the Lord’s family had three lords and nine groups of subjects. [ 143 ] In total, there were a little over three hundred households. During this time, Emperor Mugton Tangtsung Bogto, also known by some as Mongolian Manju Changha, [ 144 ] had settled in the China’s capital, leading to a terrible and tumultuous war that subsided after about twelve years. At that time, Hor Lekden [ 145 ] was unsuccessful in Tibet and returned with his two queens and two princes. Along with three thousand soldiers of the eight Chakar groups, [ 146 ] he surrendered to Emperor Bogto. It was at this time he offered the royal seal of the Precious, Immutable Swastika to Mugton Bogto. It is said that the power of this seal established the relationship in which China, Hor, Manchu, and Mongolia came under the one-state policy of the [Manchus]. The forty-second successor was Sanshri Gung Gonpo Gyel, [ 147 ] who did not have a priest. When he was middle-aged, King Bogto’s son, Emperor Dekyi (Emperor Qianlong, 1711–1799), [ 148 ] became a patron of the Geluk tradition. His great minister, Mongolian King Gaushri Tendzin Chogyel, [ 149 ] became very powerful. Subsequently, he put the Mongolian settlements, Ziling, Dranak, [ 150 ] and others all under miserable conditions. An uprising arose as he began to proceed with his army to Tibet. In the face of this, Barchung Chede Yaggyel and Yagkor Uchen Pema Wangdrak, [ 151 ] who were relatives of our chief, refused to obey the chief’s orders. They took about one hundred different families and went to the south of the Dzachu River to surrender to Hor Mazur Tsang. [ 152 ] Once again, the two brothers did not get along well, and Che Yaggyal departed with about seventy families, settling in the valley of Washul Tramtar. [ 153 ] Some leaders came from [within those two groups] back to us in need of a clan to join, as well as provisions. These are the ones residing in Shuggur [ 154 ] to this day. The Uchen Sewang group could also not settle and came to Da Valley to reside. [ 155 ] Some of them came to settle in Ser Valley. [ 156 ] It is also said that many families of the clan separated due to infighting. At that time, the leader of the unrest, San Gung [the forty-second successor], did well in negotiating with Sog Gau Shri. Due to this, no harm was done to the people and they [were even] granted some benefits. The forty-third successor was the chief of Gungru Jasak called Lord Namlha Yak. [ 157 ] His father passed away when he turned fifteen. Not long after that, Khandro Lobzang Tenkyong [ 158 ] from Upper Mongolia created conflicts between the Tibetans and Mongols, provoking large unrest. At that time, three groups, (1) Ju Nangso, (2) Sog Dewa rod, and (3) Sershul fled to upper Dza, initially settling there. [ 159 ] The Ju Nangsog are descendants of Hau Puyan Tako and share the same blood lineage as ours. They were the lords of Mongra Fort, a minor fort under [the control of] Yerkhen. [ 160 ] Then gradually (4) Tarshul, (5) Bumshul Nying, (6) Ponpo, (7) Badur, (8) Trims Zagong, (9) Gemang, (10) Mangge, (11) Chitan, and (12) Chewo were the first to come. Those who came later were, (13) Getse Gong, (14) Gegab, (15) Trom Gab, (16) Arig Za, (17) Pongyu, (18) Ase Bayan, and (19) Bum Sar. [ 161 ] Thus, there were eighteen Mongolian clans together with the Ju clans of Hor. These nineteen clans swore allegiance to the [king] of Derge. It was at that time the three groups of lords and nine groups of subjects continued through the land of Machu and settled on the shaded side of the Dar Valley [ 162 ] in Machu. Since the aforementioned Sanshri Gung Gonpo Gyel and Jasak Namlha Yak were without priests, there were no state preceptors for two generations. The eldest prince of Jasak was Orgyen Tsering, who lived separately. Jasak’s middle son was Lord Tsangsangs Tendzin. [ 163 ] The youngest son was the Twentieth State Preceptor and Dharma Lord the Excellent Guru Gyurme Tashi Gyamtso (1714–1793), also called the great scholar and adept A Tsuta Maha Pandita Maha Guru Sara. [ 164 ] In the Male Wood Horse Year, called Victorious, he was born in Chag Trang [ 165 ] situated in the lower part of the Dar Valley in the land of Ma. In the Fire Monkey Year (1716), when [Tashi Gyamtso] was three years old, most of the Tibetans and Mongols from the Gelug tradition were provoked by [the god of desire], Metok Dachen. [ 166 ] When the impudent borderland army of the Dzungar Mongols marched to Central Tibet, it is said that they passed over a small part of Upper Ma. In the Earth Dog Year (1718), they caused large scale destruction to the teachings, principally the Nyingma teachings, especially at such monasteries as Dorje Drak and Mindroling. [ 167 ] When they returned in the Earth Pig Year (1719), a large Chinese army annihilated the Dzungar troops and their leaders. Simultaneously, a great majority of other Mongolian gurus and leaders were also annihilated by the law. As a result, the area became relatively peaceful. In the Iron Mouse Year (1720), most of the nomadic settlements in Ma escaped to other places as there were hidden enemies and bandits who were pillaging. It was difficult, in particular, to distinguish and know if the travellers claiming to be Mongolian were friends or foes. Losing hope, they decided this was not a place to reside for a significant period of time. These were the chief houses of Genghis Khan. The three groups of lords together with the nine settlements of subjects which are (1) Jamo, (2) Taklen, (3) Gurshul, (4) Gyarok Beli, (5) Tsanno Behu, (6) Achok Bechang, (7) Sokpo, (8), Gotsa, and (9) Gyeza. [ 168 ] In total, around one hundred and eighty families travelled here to the south. In Derge, the Dharma King Tenpa Tsering (1678–1738) [ 169 ] had just been enthroned [in 1714], and it was a great time for the clans to meet and submit to him. The chief house was given the position of a great lord like before. Chief Orgyen Tsering and Penkor Barchung Delek Rabten of separate houses were given the position of the great managers of Derge. Kyabkor Barchung Yeshe Tseten and Yagkor Barchung Gyeltsen Bum were given the position of the interior court. Gya, Tsan, and A were given the position of ministers like before as well as excellent resources and respect following the tradition of the kingdom. [ 170 ] Thereafter, during the time of land distribution, [the king] purposely sent the general secretary Tashi Wangchuk and gave [the Barchung] the opportunity to choose from the Dzachukha area, an incomparable place. They chose all the land of Dzahu Rama, the lands from the lower Chaktak Drangkha and the upper and lower Sakuti to the plain of Dza, the lands from Dzasang Hachak Gamapu to the entire area of Hura, Margo Womporing, upper and lower Sang Trichan, the entire land of Dzagyab Mukmo, [ 171 ] and the land that belong to the families of Lake Mang can. Thus, he gave excellent and vast lands to the smallest settlements for their resources. In brief, there were twenty-two successors of the Divine Ruler Genghis Khan of the Great Hor. Beginning from the reign of the twenty-second successor King Chagatai La Chinwang, who took control of the immutable Fort Yerkhen Dazhi in the land of north-eastern Tokar, to the forty-third successor Chief Gungru Jasak called Lord Namlha Yak, who was an owner of a nomadic black-haired tent. From the time of Chagatai La Chinwang’s younger brother, the first of the Great State Preceptors Sansu Tanzhin, or the precious Dharma Lord Yonten Pel, until Namlha Yak’s younger son the [Twentieth] State Preceptor A Tsuta Maha Pandita, Gyurme Tashi Gyamtso, the Dharma Lord of the great Translated Words of the Buddha, there were twenty excellent gurus. During these years, they were exclusively the lords who maintained and disseminated the lineage of the teachings and were the disciples of the victorious dharma lords of Katok [Monastery]. They also made offerings to and relied upon the deities of The Eight Pronouncements : Yamantaka, Vajrakila, and the protector the Mahakala as their supportive deities. They engaged exclusively in the root of all teachings called the Nyingma—the profound path of the secret Vajrayana [tradition] of the great and secret Early Translations, the tradition of the victorious Lake-Born, [ 172 ] who is the immortal and universal embodiment of all the victorious ones of the three times. Since the gurus and chiefs [of this clan] were self-composed, they could continue with their own tradition. They did not follow other traditions other than [Nyingma] and were not distracted by the vast selection of new or higher teachings. The forty-fourth successor and twenty-second successor [counting from Genghis Khan] was the great lord and doctor Sanggye Tendzin. [ 173 ] During his time, he performed excellent services to the Dharma King [of Derge] and his nephew. The king favoured him, granting great privileges. Our people found that he was quite dignified and paid him high respects as they prospered in wealth and reputation. At the age of eighty-seven he passed away, having greatly benefited beings, teaching medicine, and administering treatments His younger brother, the [Twentieth] State Preceptor, the great scholar and adept Gyurme Tashi Gyamtso received, trained in, and learnt [many teachings], relying upon many excellent teachers. These included Katok Drung Rinpoche, Minling Trichen Namgyel (1765–1812), Venerable Guru Mingyur Peldron (1699–1769), and the Second Dzogchen [Gyurme Tekchok Tendzin] (1699–1758). [ 174 ] There were many people to whom he offered the gift of the excellent teachings. These included the glorious and sacred master Katok Drung Rinpoche, Drime Zhing Gonpo (b. 1724), Gyelse Orgyen Tenpel, Gyelse Pema Namgyel, Karshing Rigdzin Chenpo, Minling Tri Trinle Namgyel (1765–1812), Khenchen Orgyen Tendzin Dorje (b.1742), Dordrak Rigdzin Chenpo Kham Sum Zilnon, the Eighteenth Lhatsun Zhabdrung, and Khampa Dzogchen Tulku Ngedon Tendzin Zangpo (1759–1792). [ 175 ] Most of their monastic students and other countless students from the north [of Tibet] were united through a single golden thread of bearing commitments to the teachings. These include people of Gome (Dome), Rongpo, Tsako, and Gyelmo Rong as well as the King of Dardo Chakla and the Lord Prince Lodro Gyamtso along with his mother, minister, and other government officials. [ 176 ] In brief, during the entirety of his life, his good and excellent deeds shone in all directions, and he passed away in the Water Ox Year (1793) at the age of eighty. Gyurme Tashi Gyamtso was alive, sometime during his fifties, he received from Changkya Rolwai Dorje [ 177 ] the title of State Preceptor A Tsuta Maha Pandita Maha Guru Sara, [ 178 ] or the supreme guru of the great crown jewel. Manchu Emperor Po Hwong also granted him many privileges and an ample amount of high respect. Emperor Po Hwong was the son of Kanshin, who was in turn the son of Emperor Dekyi, son of Pogto, the first Manchu Emperor. [ 179 ] During the time of this guru and lord, the remaining noble familial lineage of Barchung Tseyak Gyel of Tromkyi Shugu had ceased. [ 180 ] As such, they earnestly said there is no other way [for them to continue their familial line] unless they were gifted a son from the genuine, great, and noble Genghis Khan family—the Pen, Kyab, and Yak [families]. The lords agreed that it was suitable [for them to receive a child] from the highest family [of Genghis Khan]. However, there were only two boys, one of whom would be a guru and the other a lord. Penkor Delek Rabten’s second son, Gyamtso Tar, was chosen to be given to the Parkha family as their lord following the divinations and astrological calculations. [ 181 ] The forty-fifth successor, Lord Gonpo Wanggyel, [ 182 ] was a sound person, but he was weak and lost his power to the hands of others. At this time, the misdeeds of Lakho, an incapable person of the Yakkor community, [ 183 ] came to fruition, and a great number of our clan fled towards Namtsho Lake in the north. Afterwards, many of our settlements and families scattered to places like Serkhok, Gyade, and Shokpa. [ 184 ] The Lord [Gonpo Wanggyel] himself did not live past his fifties. The younger brother, Je Won Guru Tendzin Norbu,[ 185 ] was the twenty-first successor [counting from Genghis Khan]. He relied upon many excellent masters principally his paternal uncle who was a guru and the great state preceptor. He performed admirable deeds of the excellent ones such as scholarship, nobility, and kindness, passing away at sixty-six. The forty-sixth successor was Lord Kunzang Namgyel, and his younger brother was Gegen Choying Tendzin. [ 186 ] During their adolescence, the Derge representatives could not hold onto their governance, losing it to the selfish and powerful lords of Getse. These lords did what they wanted, taking the remaining settlements and entire territory of Barchung. The forty-seventh successor was Barchung Sanggye Tashi, even though he was not given the title of Lord. He and his younger brother, Guru Jigme Chodar, were the last actual successive lords of Genghis Khan’s descendants. [ 187 ] After these two brothers there were no more successive guru seat holders who were genuine descendants of the Genghis Khan lineage. However, the lord Won Guru Tendzin Norbu’s direct student was Guru Drubchen Pema Wanggyel of Adro. [ 188 ] I, Gyurme Pema Chogyel, an itinerant monk, and supposedly his reincarnation, possessing the name of an emanation and of the Dru lineage, am the current lineage holder, and I am still alive. [ 189 ] Furthermore, Adro Guru Pema Gyamtso, an excellent and supreme student of Gyurme Tashi Gyamtso, and the Derge retreatant and excellent guru, our own nephew Guru Kunzang Dargye also lived at the same time as Je Won Guru [Tendzin Norbu]. [ 190 ] COLOPHON Thus, The Ruby Garland i s a document of the genealogy of the Divine, Great Emperor Uhu Genghis Khan, an emanation of Manjughosha, and the state preceptors and gurus connected with that genealogy. Gyurme Pema Chogyel, also known as Rigdzin Tubten Gelek Pelzangpo Chokle Nampar Gyelwai De, the Twenty-Third State Preceptor of Genghis Khan’s lineage wrote it. [ 191 ] It was composed on a virtuous day in the sixth month of the Water Mouse Year (1852?) to fulfil the wishes of Lord Rigdzin, [ 192 ] a descendant of Gyamtso Tar, who is unmistakably Genghis Khan’s descendent and State Preceptor, Santang Ola Pen. [ 193 ] May it be victorious! As the ancient saying goes: “The immutable fort is the Fort of Yerkhen Dazhi. The immutable lords are the descendants of the heavenly Genghis Khan. The immutable subjects are the communities of the three and nine districts. The number of subjects is said to be one hundred and fifty-five thousand, two hundred and ten.” A later saying posits: “The descendants of the heavenly Genghis Khan governed the left, right, lower, and central regional divisions of Kokonor. There were three thousand and two hundred black nomadic tents, sixty families, and over three hundred lord families. Thus, these are the two sayings [associated with the descendants of Genghis Khan].” After some time, when they arrived in the south, there were three communities of lords: Pen, Kyab, and Yak. There were nine communities of subjects: Ja, Tak, and Gur, three communities of ministers: Gya, Tsen and A, and the three communities of subjects: Gon, Sok, and Gyo. Within those twelve [ 194 ] communities numbered around one hundred and eighty families. It is said that during the time of the Lord Tsodze Chenpo [ 195 ] and the state preceptor gurus and brothers [Tashi Gyamtso and Sanggye Tendzin], the status [of the whole community] was higher than that of Brahma. May it be victorious! NOTES [1 ] rlangs [2] ta'i ming, 大名 [3] dmu thag [4] sbor ta' ching [5] ta' chi gan; tham cha ga [6] ching ji mer gan [7] la'u dza be ra 'ol and sis kin dun [8] sems dza 'o dzi and la ju [9] nun mer gan [10] a lan kho and len lun mo'o ma [11] bo ton char and char mer gan [12] ga chi the'i ho'u; sbi khir [13] man tho don; ga'i thu gan [14] ba'i shing; kho ra thog shing [15] dum bi ha'i khan; ga bu la gan [16] bar than bA' dur; ye phur ga bA dur [17] ching gis rgyal po'am jing gir [18] ye phur ga ba dur; mo hu lun [19] The original text states this is the Water Male Tiger Year. [20] the mun jen and tha'i tsu zhing u hu wang rdI, 皇帝 [21] The original text states thirty-eight. [22] gdung brgyud this tsi, 太子 [23] ju chi; thog mog [24] cha ga ta'i; chin wang, 亲王; thod dkar [25] Yardkand or Yarkent (yer khen) is currently a county in Uyghur Autonomous Region and used to belong to Chagatai Khanate. [26] khal kha don 'grub wang, 'ju, and 'bar chung [27] sras this tsi; a b+ho la [28] i ma ma hu li; sa dmar gyi mkhar [29] a ti ra ma hA ma ri; bA la sha'i mkhar [30] kong kha ra to lo; rom and sdom la'i mkhar [31] the mur; o ru kho; and mkhar b+hu ha [32] u go ta; tha'i tsung ing wen hu wang rdI [33] go yug; ting tsung sti yan phing hu wang rdI [34] stong kha tho lo [35] mung khe; Shi yan tsung hu ban su hu wang rdI; mong gol gan gya [36] u la go ta [37] hu pi la'i; se chen gan gyar [38] se chen gan gya [39] ba hu wang [40] the mur, or ching tshung ku wang Shi'o 'u hu wang rdI [41] ul jo'i thu', or ol ja du [42] kwi zhi'u yung thang [43] khin cha [44] gzhi son; h+phu sang; si yang [45] dwa'i yu'an, 大元; and chen po hor [46] u tshung Shan Sho'i hu wang rdI, or khu lug, or go yug [47] a yu par sa ta zhin tshung khin Shi'u hu, or bu yan thu rgyal po [48] shu b+ho pha la yin tsung wen Shi 'u hu wang rdI, or ko kon rgyal po [49] yi sun the mur jing wang thi'i ting rgyal po [50] ra khyi phag, or a su ki ba [51] thug tho mur [52] ku sha la ming tsung rgyal po, or ku la go thu [53] the mur wen tsung ja ya thu [54] rin chen dpal [55] blon chen em tha mur tha shris [56] tho gan the mur hu'i tsung zhun hu wang rdI, or u hA rgyal po [57] tA'i ming tha'i tsung rgyal po [58] tho gar the mur [59] hor legs ldan zhu thog rgyal po; gtsang pa sde srid karma bstan skyong dbang po [60] tI shri [61] tha'i tsung rgyal po [62] hu'ang kyo'u zi lha khang [63] The priest-patron relationship, or mchod yon, played a pivotal role in the history of Tibet by establishing connections with other dynasties including the Yuan, Ming, and Qing. [64] kyi hun [65] ye wung g.yung lo chen po [66] bzhin rdzung [67] zon de [68] ci thung [69] kyin tha [70] then shun [71] There are spelling variances in the text with ton shun, thon shun, and ten shun, alluding to the same individual. [72] ye dbang [73] the shun [74] u tsung, zhi tsung; shon tsung; khrung tsun [75] li tsi ching [76] tha'i tsung bog to rgyal po; zhi tsu hu wang rdI; mug ton; man ju sog po ching hwa [77] tI shri blon chen po [78] tha'i tsu zhing phu hu wang rdI [79] this tsi gnyi pa cha ga tA'i la chin wang rgyal gpo [80] Yerkhen and Yarkant are the same fortress. [81] tI shri blon chen po 01, chos rjes yon tan dpal, slob dpon gsan su twan zhin. It is also important to mention here that bla rab and tI shri are interchangeable in the text. [82] kaHtok gtsang ston rdo rje rgyal mtshan; byams pa 'bum [83] a bO la Jing wang [84] tI shri blon chen po 02, chos rje ye shes rgyal mtshan dpal; thung Shuwan dA sha'i [85] han wang kho la jing [86] tI shri blon chen po 03, chos rje dge legs dpal; h+pho zhi ku wang gi po'u dA sha'i [87] tA wang gnas go ye; lha khang ta'i tis tur [88] tI shri blon chen po 04, chos rje sbyin pa dpal; wu wan h+pha h+pha gi yo'u dA shi'i [89] gsan wang tho mer [90] tI shri blon chen po 05, chos rje rgya mtsho dpal; u wan h+pha tho'u yin mi'o'u si wan dA sha'i [91] yer khen dA zhi Ta wang [92] tI shri blon chen po 06, chos rje byams pa dpal; wu wan h+pha thung Shu wan dA sha'i [93] h+phu tA'i wang u lke be [94] tI shri blon chen po 07, 'khyil ba kun dga dpal; Thu wan h+phu thung si wan dA sha'i [95] shrIr rna dA la'i wang [96] tI shri blon chen po 08, chos rjes rgyal mtshan 'bum [97] ma ga shrI pha la yon wang [98] tI shri blon chen po 09, chos rjes byang chub dpal; Thu wan h+pha Shu'an u dE sha'i [99] gsan wang ol go the mu [100] ti shri 10 pur+N+ye shri [101] ching gin dA la'i wang kun dga' rdo rj rgyal po [102] gsan zhi tA wang ching [103] hor khal ka Don 'grub wang chen po [104] tI shri blon chen po 11, slob dpon zhi bad pal, hu wang me'i zi'i bdag po; thung hu dA sha'i [105] gser yig [106] ha'u phu yan tA ko [107] a mnyes sngags pa mdung nag can bcu gsum [108] kun dga' rdo rje [109] ching gin gsan wang gau shri dbang phyug rgyal mtshan [110] u le yerk hen dwa zhis rdzong; bsang hor; o rod [111] tI wang ye then thog tu [112] tI shri blon chen po 12, chos rjes dri med dpal, thung Shi wan mi nyi gi yo'u ya mi dA sha'i; mdo sngags mkhas grub gsang ba'i bdag po [113] bdag po tho gan the mur [114] tA'i ming tha'i tsung rgyal po [115] tA las wang thang Thir thi mang+ga shri [116] tI shri blon chen po 13, chos rjes mtha' yas dpal, min than Ta to yu wan bzhun thung gi yo'u dA sha'i; gdams pa'i bka' babs yon tan gter mdzod kha sbyor mchog ldan rgyal bstan 'degs pa [117] i la si kyi wang pa cha ra [118] tI shri blon chen po 14, chos rjes bka shis dga' wa'i dpal, lin than dA te kha'i san Shi'o thung gi yo'u dA sha'i; gdams pa'i bka' babs yon tan gter mdzod bslab gsum 'dom spel rgyal brtsan zhabs nas 'degs pa [119] The temples and their districts include: (1) lha khang chong ti dE ba – u le yerk hen dwa zhis rdzong (2) lha hang ra phu dE ba – o rong rdzong (3) lha khang a yur dE ba – ma la pu n+rar rdzong (4) lha khang si'u pa ti dE ba – dA’un tsung gi rdzong (5) lha khang sas si so to dE ba – mong ra mkhar rdzong (6) lha khang on sa ge dE ba – the bo ra si rdzong (7) lha khang mi nyi gi dE ba – 'o shan ba si rdzong [120] el ce wang gsan gau shri [121] tA'i ming ye dbang ngam g.yung lo chen po [122] tI shri blon chen po 15, chos rjes bla chen 'od zer dpal ba [123] TU'i lu zi gi yo'u tu tsung thung dA'u thung Ton Ti Than shi'i khing zho'u Tar le'u [124] klong chen pa dri med 'od zer, BDRC P1583 [125] tA wang tho lo ge chi [126] tI shri blon chen po 02, ra rna ko tu [127] tA las wang gsi bi Tha nA tha [128] tI shri blon chen po 17, chos rjes rgyal mtshan dpal; kha'i san Thi'o kyang Thu wang dwa Theng kyas min than shi'i [129] tA las bA dur thar ba skyabs [130] rgyal po tA las wang gsi [131] 'phen skor; skyabs skor; yag skor; and rje nges tsho gsum [132] 'ja' mo; stag len; and gur shul [133] gsan wang tA shir o la 'phen [134] dwa ben tshe ring skyabs; su ki ni tho lod yag [135] tI shri blon chen po 18, chos rjes legs pa dpal; h+phu tsung hung gi yo'u dA sha'i; brgyud skyongs bstan spel [136] ye wan the bun tsi tA gau shri [137] tI shri blon chen po 19, chos rjes bson nams dpal; sa h+pho ki yo phud man dA sha'i [138] tA'i ming tho shun rgyal po [139] mtsho sngon; o rod tsho yan bzhi bcu; rma stod [140] dwa'i chen rgyal po and shar rdza [141] jing gir wang chen po [142] According to 'ju dgon po sprul sku, bar won is in them chen district under Qinghai province. [143] 'bangs [144] mug ton thang tsung bog to rgyal po; sog man ju chang hwa [145] hor legs ldan [146] cha dkar mtsho brgyad [147] gsan shrI gung mgon po rgyal [148] bde skyid rgyal po [149] blon chen sog po rgyal gau shri bstan 'dzin chos rgyal [150] zi ling and sbra nag [151] 'bar chung che de yag rgyal; yag skor dbu chen pad+ma dbang drag [152] rdza rgyud; hor ma zur tsang [153] wa shul khram thar khog [154] shug gur [155] dbu chen sad dbang; zla khog [156] gser khog [157] gung ru ja sag dpon gnam lha yag [158] mkha' 'gro blo bzang bstan skyong [159] 1. 'ju nang so; 2. sog sde bA; 3. ser shul [160] ha'u phu yan tA ko; mong ra mkhar rdzong [161] 4. thar shul; 5 'bum shul rnying, 6 dpon po; 7 bA dur; 8 khrims bza' gong; 9 dge mang; 10 mang dge; 11 chis tAn; 12 che wo; 13 dge rtse gong; 14 dge 'gab; 15 khrom 'gab; 16 a rig bza'; 17 dpon rgyu; 18 a se bA yan; and 19 'bum gsar [162] dar lung [163] o rgyan tshe ring; dpon tsang sangs bstan 'dzin [164] tI shri 20, chos rjes 'gyur med bkra shis rgya mtsho; mkhas grub chen po 'a tsU Ta ma hA paN Ti ta ma hA gu ru sa ra; BDRC P8741 [165] lcags 'phrang [166] me tog mda' can ('dod lha ) is the god of desire. [167] rdo rje brag dgon; smin grol gling [168] 1 'ja' mo; 2 stag len; 3 gur shul; 4 rgya rog bE li; 5 tsan no be hu; 6 a lcog be cang; 7 sog po; 8 mgo rtsa; 9 gye za [169] sde dge rgyal po 10 bstan pa tshe ring, BDRC P4095 [170] 'phen skor 'bar chung bde legs rab brten – gner chen; skyabs skor 'bar chung ye shes tshe brtan and yag skor 'bar chung rgyal mtshan 'bum – mdun skor nang ma; and rgya, tsan, and a – blon [171] rdza hu ra ma; lcags thag 'phrang kha man; sa ku ti; rdza gsang ha cag 'ga' ma phu; hu ra; mar sgo womp u ring; gsang khri; rdza rgyab smug mo [172] mtsho 'khrung [173] sangs rgyas bstan 'dzin [174] kaH thog drung rin po che; smin gling khri chen 05 'phrin las rnam rgyal, BDRC P674 (It is not clear to us whether this is the Third Throne Holder rin chen rnam rgyal (1694–1758; BDRC P674 ) or the Fifth Throne Holder mentioned in this paragraph.); rje bla ma mi 'gyur dpal sgron, BDRC P678 ; and rdzogs chen grub dbang 02 'gyur med theg mchog bstan 'dzin, BDRC P677 [175] kaH thog drung rin po che; dri med zhing mgon po, BDRC P5972 ; rgyal sras o rgyan bstan 'phel; rgyal sras pad ma rnam rgyal; mkhar shing rig 'dzin chen po; smin gling khri chen 'phrin las rnam rgyal; smin gling mkhan chen 03 o rgyan bstan 'dzin rdo rje, BDRC P683 ; rdor brag rig 'dzin chen po khams gsum zil gnon; lha btsun 18 zhabs drung; khams pa rdzogs chen grub dbang 03 nges don bstan 'dzin bzang, BDRC P7404 [176] sgo me/rdo me; rong bo; tsa kho; rgyal mo rong; dar mdo lcags la mi che sa’i rgyal ba/mi nyag lcags la rgyal po; bdag po lha sras blo gros rgya mtsho [177] lcang skya rol pa'i rdo rje [178] tI shrir tsU Ta ma Ti ma hA ru sa rA [179] man ju bog to sras/ bde skyid rgyal po/ de sras khang shin/ de sras rgyal po hwong [180] krom kyi shu gur 'bar chung tshe yag rgyal [181] rgya mtsho thar; 'phen skor bde legs rab brten; phar kha [182] dpon mgon po dbang rgyal [183] yag skor ba bla kho [184] gser khog; rgya sde; shog pa [185] rje dbon bla ma bstan 'dzin nor bu [186] dpon kun bzang rnam rgyal; dge rgan chos dbyings bstan 'dzin [187] 'bar chung sangs rgyas bkra shis; bla ma 'jigs med chos dar [188] a gro bla ma sgrub chen pad+ma dbang rgyal [189] 'gyur med pad+ma chos rgyal; 'bru rigs [190] a gro bla ma pad+ma rgya mtsho; kun bzang dar rgyas [191] bla rab 'dzin pa 23 rig 'dzin tub bstan dge legs dpal bzang po phyogs las rnam par rgyal ba'i sde [192] dpon rig 'dzin [193] gsan Tang tI shri o la 'phen [194] The text states thirteen communities, however, there are only twelve. [195] dpon 'tsho mdzad chen po BIBLIOGRAPHY 'Gyur med pad+ma chos rgyal. 1852?. ' Jam dbyangs brtan pa'i 'khor lo'i sgyu 'phrul gyi rol gar 'od gsal gnam gyi lha zhing u hu wang jing gir gyi gdung rab yi ger bkod pa pad+ma rA ga'i phreng ba zhes bya ba bzhugs so . London: Tib Shelf W001 Abstract The Ruby Garland is a genealogy of the Tibetan clans Barchung and Ju, descended from Genghis Khan. It might be the only Tibetan historical document that holds a clear account of Buddhism's existence in Mongolia during the Ming Dynasty (1368–1644). Parallel historical narratives can be found in the official historical records of the Ming Dynasty, the Ming Shi (明史). TIB SHELF W001 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 00:27 HISTORICAL PERIOD 13th Century 14th Century 15th Century 16th Century 17th Century 18th Century 19th Century CLAN Barchung LORDS 1. Genghis Khan 2. Chagatai Khan 3. Borta Ching (pending) 4. Hanwang Khola Jing 5. Tawang Negoye 6. Sanwang Tomer 7. Yerkhen Dazhi Tawang 8. Hputai Wang Ulkebe 9. Shrir Nadalai Wang 10. Maga Shri Palayon Wang 11. Sanwang Olgo Temu 12. Chinggi Dalai Wang Kunga Dorje 13. Wangchuk Gyeltsen 14. Tiwang Yeten Toktu 15. Tale Wangtang Tirti Mangga Shri 16. Ila Sikyi Wangpa Chara 17. Elche Wangsan Gaushri 18. Tawang Tolo Gechi 19. Tale Wangsiwi Tanata 20. Sanwang Tashir Ola Pen 21. Yewan Tebun Tsita Gaushri 22. Sanshri Gung Gonpo Gyel 23. Namlha Yak 24. Sanggye Tendzin 25. Gonpo Wanggyel 26. Kunzang Namgyel 27. Sanggye Tashi STATE PRECEPTORS 1. Dharma Lord Yonten Pel 2. Dharma Lord Yeshe Gyeltsen Pel 3. Dharma Lord Gelek Pel 4. Dharma Lord Jinpa Pel 5. Dharma Lord Gyamtso Pel 6. Dharma Lord Jampa Pel 7. Khyilwa Kunga Pel 8. Dharma Lord Gyeltsen Bum 9. Dharma Lord Jangchub Pel 10. Purnye Shri 11. Zhiwa Pel 12. Dharma Lord Drime Pel 13. Dharma Lord Taye Pel 14. Dharma Lord Tashi Gawai Pel 15. Dharma Lord Lachen Ozer Pelwa 16. Rana Kotu 17. Dharma Lord Gyeltsen Pel 18. Dharma Lord Lekpa Pel 19. Dharma Lord Sonam Pel 20. Dharma Lord Lama Gyurme Tashi Gyatso No State Preceptors for two Generations 21. Lama Tendzin Norbu 22. Choying Tendzin 23. Lama Jigme Chodar (no title and end of bloodline) 24. Drubchen Pema Wanggyel (lama of the lineage) 25. Gyurme Pema Chogyel (author) TRANSLATOR Tib Shelf Rachael Griffiths INSTITUTIONS N/A STUDENTS N/A AUTHOR Gyurme Pema Chögyal The Ruby Garland: A Genealogy of the Emperor Uhu Wang Genghis Khan 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. 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Tsongkhapa's celebrated ode to Sarasvatī resonates beyond monastery walls into Tibet's artistic and literary spheres, becoming a cultural touchstone of devotional poetry. In Praise of the Goddess Sarasvatī ཨོཾ་བདེ་ལེགས་སུ་གྱུར་ཅིག ། om delek su gyur chik OM: may there be goodness! ཆུ་འཛིན་དཀར་པོ་གློག་ཕྲེང་དྲ་བ་ཅན། ། chudzin karpo lok treng drawachen Like a white cloud decoratively latticed with lightning མཁའ་ཡི་མཛེས་བྱེད་འདྲ་བའི་ཡིད་འཕྲོག་མ། ། kha yi dzejé drawé yitrok ma Adorning the sky, you are the utterly captivating goddess. དྲི་ཟའི་ན་ཆུང་དབུས་ན་འཇོ་སྒེག་མཁན། ། drizé na chung ü na jogek khen Balanced in the center of youthful gandharvas, [ 1 ] your charm is enchanting. རིང་ནས་བརྩེ་བའི་ལྷ་མོ་ད་ཚུར་བྱོན། ། ring né tsewé lhamo datsur jön Come here now, ever-kind and loving goddess. པདྨའི་བཞིན་ལ་གཡོ་ལྡན་བུང་བའི་མིག ། pemé shin la yoden bungwé mik On your lotus face, the honey bees of your eyes dance about. མཐོན་མཐིང་རལ་པའི་རྩེ་ན་འོད་དཀར་ཅན། ། tönting ralpé tsé na ökar chen The tips of your deep black locks glisten with a brilliant luster. རོལ་སྒེག་གར་གྱིས་འགྱིང་བའི་དབྱངས་ཅན་མ། ། rol gek gar gyi gyingwé yangchenma O Sarasvatī, gracefully poised in a mesmerizing dance, ད་དུང་བདག་ལ་ངག་གི་དབང་ཕྱུག་སྩོལ། ། dadung dak la ngak gi wangchuk tsol Continue to grant me mastery over the power of speech. རོལ་རྩེད་གར་གྱི་ཉམས་ལྡན་རི་དྭགས་མིག ། roltsé gar gyi nyamden ridak mik Playfully frolicking about with beautiful, deer-like eyes. མིག་གིས་ལྟ་བས་མི་ངོམས་ཡིད་འཕྲོག་མ། ། mik gi tawé mi ngom yitrok ma Eyes never tire of gazing upon you, enthralling goddess. མ་ལྟར་བརྩེ་བ་ཁྱོད་ཀྱིས་བདག་གི་ངག ། ma tar tsewa khyö kyi dak gi ngak Goddess as loving as a mother, grant me the blessings of speech, ངག་དབང་ལྷ་མོ་ཉིད་དང་མཚུངས་པར་མཛོད། ། ngawang lhamo nyi dang tsungpar dzö Speech the very likes of yours, O goddess of voice and words. སྟོན་ཟླ་རྒྱས་པའི་དཔལ་ལས་ལྷག་པར་མཛེས། ། tön da gyepé pal lé lhakpar dzé More beautiful than the glory of the full autumn moon, ཚངས་དབྱངས་སྙན་པའི་གདངས་ཀྱང་ཟིལ་གྱིས་གནོན། ། tsang yang nyenpé dang kyang zil gyi nön Outshining even the likes of the melodies of Brahmā, ཟབ་ཡངས་རྒྱ་མཚོའི་འཇིང་ལྟར་དཔག་དཀའ་བ། ། zab yang gyatsö jing tar pak kawa More difficult to fathom than the depths of the vast oceans— དབྱངས་ཅན་ལྷ་མོའི་སྐུ་གསུང་ཐུགས་ལ་འདུད། ། yangchen lhamö ku sung tuk la dü To your body, speech, and mind, Sarasvatī, I bow down! COLOPHON ཅེས་སྒྲ་དབྱངས་ལྷ་མོ་སྤྱན་དྲངས་ནས་བསྟོད་ཅིང་གསོལ་བ་གདབ་པ་ཡུལ་བྱང་ཕྱོགས་ཀྱི་སྙན་དངགས་མཁན་བློ་བཟང་གྲགས་པའི་དཔལ་གྱིས་སྦྱར་བའོ།། Having invited the goddess Sarasvatī in such a way, praise and supplicate her! This was composed by the poet of the northern lands, the glorious Lobsang Drakpa. NOTES [1] Gandharvas are known as celestial musicians. Photo credit: Himalayan Art Resources BIBLIOGRAPHY Blo bzang grags pa'i dpal. 1997. Sgra dbyangs lha mo dbyangs can ma la bstod pa'i tshigs su bcad pa . In Gsung 'bum/_tsong kha pa/?bkras lhun par rnying / d+ha sar bskyar par brgyab pa/?, vol 2, p. 326. Dharamsala: Sherig Parkhang. BDRC W29193 Abstract One of the most famous poems in Tibetan history in which Tsongkhapa calls out and praises the goddess Sarasvatī. This poem is not only chanted in monastic halls but also sung by performing artists and taught in literature classes. BDRC LINK W29193 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 01:31 TRADITION Geluk INCARNATION LINE N/A HISTORICAL PERIOD 14th Century 15th Century TEACHERS Lama Dampa Sönam Gyaltsen Khenchen Kunga Gyaltsen The First Lelung Jedrung, Drubchen Namkha Gyaltsen The Fourth Karmapa, Rölpe Dorje Chökyi Gyalpo Jonang Khenchen Chogle Namgyal Rinchen Namgyal Zhönu Changchub Özer Döndrub Rinchen Dragkar Khenchen Chökyab Zangpo Nya Ön Kunga Pal Kyungpo Lepa Zhönu Sönam Jamyang Chökyi Palwa Chöpal Zangpo Döndrub Zangpo Umapa Tsöndru Senge Rendawa Zhönu Lodrö Khenchen Chökyab Palzangpo Khenchen Tsultrim Rinchen Changchub Tsemo TRANSLATOR Lowell Cook INSTITUTIONS Ganden Sera Monastery Drepung Monastery Kumbum Jampa Ling Sangpu Neutok Rakadrak Hermitage Reting Monastery Pabongkha Hermitage Sera Chöding Gadong Ölga Chölung Lhasa Tsuglakhang Ölga Samling Monastery STUDENTS Khenchen Tashi Senge The First Kirti, Gendun Gyaltsen Śākya Palzang Samlo Sangye Tashi Samten Lodrö The First Lelung Jedrung, Drubchen Namkha Gyaltsen Rinchen Samdrub Dulzin Dragpa Gyaltsen Jampal Gyatso Sherab Senge Dzepa Palden Zangpo Dönyö Gyaltsen The Fourth Ganden Tripa, Legpa Gyaltsen Norzang Rinchen Palzang Rinchen Gyaltsen Gö Lotsāwa Zhönu Pal Śākya Yeshe Tsakho Nagwang Dragpa Jampal Chözang Zang Kyongwa Changchub Senge Sherab Drak Jampal Tashi Pal Kyong Hortön Namkha Palwa Jamyang Chöje Tashi Palden The First Tagpu Tulku, Palden Döndrub Sangye Rinchen Gyaltsen The First Tatsak, Baso Chökyi Gyaltsen Gungru Gyaltsen Zangpo The Seventh Ganden Tripa, Lodrö Tenpa Gyalwa Kachupa Sönam Lhundrub The First Paṇchen Lama, Khedrubje Gelek Palzang Gyaltsab Darma Rinchen Changsem Chöpak Chöpak Gyaltsen The First Lab Kyabgön, Yönten Pal Lodrö Gyaltsen Zhang Zhung Chöwang Dragpa Sönam Zangpo Sangye Yeshe Sönam Namgyal Sherab Zangpo AUTHOR Tsongkhapa Lobzang Drakpa In Praise of the Goddess Sarasvatī 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.

Dalai Lama The Thirteenth Dalai Lama, Tubten Gyatso 1856–1875 BDRC P197 TREASURY OF LIVES LOTSAWA HOUSE The Thirteenth Dalai Lama, Tubten Gyatso, was born in 1876 in Langdun amidst auspicious signs, including mystical visions and his family home surviving an earthquake. Enthroned in 1879, he spent his early years in rigorous religious training before assuming full political power at 18. His leadership was defined by efforts to preserve Tibet’s independence, modernize its governance, and strengthen its defences. He navigated complex challenges, including conflicts with the British, Chinese incursions, and resistance to reforms from conservative factions. Inspired by his travels to Mongolia, China, and India, he introduced education systems, communication infrastructure, and military reforms, though these were often hindered by internal opposition. A deeply spiritual leader, Tubten Gyatso worked to preserve Tibetan Buddhism and its traditions while warning of external threats to Tibet’s sovereignty. Passing away in 1933, his legacy remains one of resilience, reform, and devotion to his people. Correspondence Eleventh Day, Ninth Month, Water Pig Year The Thirteenth Dalai Lama, Thubten Gyatso A rare collection of letters by the Thirteenth Dalai Lama, Tubten Gyatso, from the Water Pig year - now preserved in France, their recipients and original acquisition remain a mystery. Read Translated Works Mentioned In Menu Close Home Publications Read Listen Watch People Information About Meet the Team Services Translators Donate Research Tool Privacy Policy & Terms of Use SUBSCRIBE Publications Watch People Listen

A spontaneous karmamudra song by the yogin Śākya Śrī, uniting longing for his consort Namkha Dronma with direct recognition of rigpa. Arousing Desire of the Beautiful One: Simile and Meaning in Union Aho! Within the hollow of the all-ground mind, The absolute Guru—self-aware wisdom— Has always abided, inseparable. Yet, due to the clouds of innate ignorance, Direct perception remains obscured. Unseen. Through Ati, the profound and secret sovereign, The essence of the supreme secret path, All accumulated obscurations are purified. The naked true nature of aware-emptiness Has been directly realised! O hosts of obscurations, ignorance and afflictions, Now, do whatever you please! At the gateway of these bright little eyes, The beautiful one, lovely as a divine flower, Has spun the magical wheel of illusion. Within this mind of unbearable torment, She dwells continually, never apart. You, trunk of the wish-fulfilling tree, Embrace my body as much as you can. For three days, I ask for nothing more. After that, do whatever you please! From the very tip of the divine juniper tree, The divine bird, the blue cuckoo, Sings its sweet, melodious trills. The great river’s roiling waves Fill the three-thousandfold universe with their natural sound. Do not obscure this melodious voice— Hold your tongues for three days. We, master yogi and disciple, Will joyfully roam wherever we please, In the trackless realms of the world! From the very centre of my heart, A piercing torment wells up within, Stirred by heartache and passion For my sweetheart, Namkha Dronma. When my mind was utterly captivated by you, I was subjected to malicious gossip and slander— For three days, voice neither praise nor blame, After that, do whatever you please! These appearances, grasped as real, Are realised as dreamlike illusion. We, heroes of unshakeable conviction, Will set forth into the expanse of Great Bliss! COLOPHON This too was written at Shelphug Chushing Dzong, prompted by the beautiful heart-jewel. Penned by Śākya Śrī exactly as it freely arose in his mind. NOTES None BIBLIOGRAPHY Kathog Situ Chökyi Gyatso. Togden Shakya Shri: The Life and Liberation of a Tibetan Yogin. Translated and compiled by Elio Guarisco. 2nd ed. Arcidosso, Italy: Shang Shung Edizioni, 2011. Togden Shakya Shri (rTogs ldan shākya shrī). gSung ʼbum shākya shrī. 1 vols. Kathmandu: Khenpo Shedup Tenzin And Lama Thinley Namgyal, 1998. pp.703-704. BDRC MW23563 . Abstract This song (mgur) , composed spontaneously at Shelphug Chushing Dzong, arose directly in response to the mockery and censure that greeted Śākya Śrī's decision to take a consort. Moving fluidly between Dzogchen proclamation and intimate karmamudra (las kyi phyag rgya) longing for his consort Namkha Dronma. Its recurring refrain— do whatever you please —is both a statement of unconditional realisation and a pointed rejoinder to those who would police the path of a siddha. Śākya Śrī (1853–1919) never founded a monastery, living instead in caves and tents far from institutional Buddhism; this song carries the full weight of that chosen freedom. BDRC MW23563 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 00:27 TRADITION Nyingma Kagyu INCARNATION LINE N/A HISTORICAL PERIOD 18th Century 19th Century TEACHERS Mipam Gyatso Jamyang Khyentse Wangpo Jamgon Kongtrul Lodro Taye bstan pa'i nyi ma pad+ma dri med 'od zer ye shes snang ba TRANSLATOR Tib Shelf INSTITUTIONS Dzogchen Monastery Swayambhunath Boudha Stupa Drugu Gon Namo Buddha STUDENTS kun lha bstan 'dzin bsod nams rgyal mtshan bsod nams bzang po Lama Monlam Rabzang Ngawang Tenzin Gyatso The Tenth Drukchen, Mipam Chokyi Wangpo Tokden Orgyen Tenzin Tersey Tulku Pelling Ani Wangdzin AUTHOR Śākya Śrī Arousing Desire of the Beautiful One: Simile and Meaning in Union 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.

Polymath The Fifth Lelung Zhepe Dorje 1697–1740 BDRC P675 TREASURY OF LIVES LOTSAWA HOUSE PHOTO CREDIT The Fifth Lelung Jedrung, Lobzang Trinle (1697–1740), on being recognized as the reincarnation of the Fourth Lelung Jedrung, Gendun Chögyal, had his hair-cutting ceremony carried out by the Sixth Dalai Lama (1683–1706) in 1702. Later the treasure revealer Chöje Lingpa (1681–1720/1722) prophesied that Lelung would be the one to receive and propagate a treasure cycle focussed on a peaceful and wrathful form of Avalokiteśvara. His collected works total some forty-six volumes. In 1740 he passed away at the age of forty-three and was posthumously declared to be the protector deity Dragshul Wangpo who is focused on subduing the spirit Dorje Shugden. Song A Spontaneous Song on Departing for Pemokö Lelung Zhepe Dorje This spontaneous song was composed by Lelung Zhepe Dorje (1697–1740) at Gyala in Kongpo in 1729, at the moment of departure from a gathered assembly of pilgrims and patrons on the threshold of the hidden land of Pemokö. Read Prayer The Outer, Inner, and Secret Practice Cycle of Zhepe Dorje Lelung Zhepe Dorje This text presents the outer, inner, and secret practice cycles of Zhepe Dorje, transmitted by Lhachik Nyima Zhönu—a protector deity revealed through pure vision—in 1730 and recorded in 1731. Read Prayer Opening the Door to Prosperity: A Praise to Invoke the Sacred Commitment of the Great Shanglön Dorje Dudul Lelung Zhepe Dorje Devotional praises invoking Shanglön Dorje Dudul, composed by Lelung Zhepe Dorje, describe him in great detail as a dark blue yakṣa figure adorned with jewels, holding a wish-fulfilling jewel and nectar vase, and capable of transforming into various wrathful forms. Read Song A Series of Spontaneous Spiritual Songs Lelung Zhepe Dorje Two spontaneous songs by Lelung Zhepe Dorje: one honouring the 2nd Dzogchen Drubwang Gyurme Thekchog Tenzin, the other celebrating the experience of unobstructed, effortless awareness. Both transmit direct spiritual realization through verse. Read Aspirational Prayer The Magical Lasso: A Prayer of Aspiration to Accomplish Khecara Lelung Zhepe Dorje A heartfelt prayer to the ḍākinīs of three worlds, composed at Pemokö's Dudul Dewa Chenpo, seeking blessings to master the Vajrayāna path for all beings' benefit. Read Pure Vision Chapter Narrating the Pure Vision of Gesar Lelung Zhepe Dorje Senior Geluk figure Lelung Zhepe Dorje (1697-1740) recounts his extraordinary 1729 pure vision of Gesar of Ling, marking a rare intersection of Geluk tradition with Tibet's epic hero. Read Buddhist An Aspiration to Travel to the Hidden Land of Pemokö Lelung Zhepe Dorje A prayer aspiring to rebirth in Pemokö, a sacred hidden land where dharmic conditions flourish and worldly obstacles dissolve - composed by Lelung Zhepe Dorje. Read Translated Works Mentioned In Menu Close Home Publications Read Listen Watch People Information About Meet the Team Services Translators Donate Research Tool Privacy Policy & Terms of Use SUBSCRIBE Publications Watch People Listen

A vajra song supplicating the early Dagpo Kagyu masters while expressing aspirations for realization through the luminous Mahāmudrā path. The Drop of Spring: A Spontaneous Vajra Song of Definitive Meaning That Supplicates the Great Charioteers of the Luminous Mahāmudrā A ho! Conjoining the pristine primordial wisdom free of elaborations With the youthfulness of luminous great bliss, You attained union endowed with the supreme of all aspects and bear the major and minor marks of perfect accomplishment. Great Buddha Vajradhara, I long for you from the center of my heart— Bless me to realize the unborn true nature! Vajra Queen, devourer of the three existences, with your magical illusions You bring the fortunate to a banquet of the two accomplishments And experientially reveal the naturally liberated truth of the fundamental nature. Chief of the primordial wisdom ḍākinīs, I long for you from the center of my heart— Bless me to accomplish the unchanging supreme bliss! Displaying the drop of the primordially changeless nature of reality [365] As a playful emanation of the three seats of phenomena, You bestowed the short path of the ultimate secret yoga to the fortunate. Tilopa Prajñābhadra, [ 1 ] I long for you from the center of my heart— Bless me to realize the transcendent continuum! By the marvelous chariot of eighty-two challenging deeds, You approached the lotus feet of the presiding lord, the glorious guru, And attained the precious qualities of the stages and paths in a single moment. Reverend Lord Nāropa, [ 2 ] I long for you from the center of my heart— Bless me to obtain the nectar of maturation and liberation! The flowers of the secret tantras blossom in the ocean-like multitudes of teachings and practices; By tapping them to extract the honey-like nectar of the essential pith instructions, You introduced the intelligent to the restfulness of the supreme adepts. Yogin Marpa the Translator, [ 3 ] I long for you from the center of my heart— Bless me to realize the innate primordial wisdom! Driven by the wind of an intense and genuine determination to be free, You firmly secured yourself to the boat of the true nature, inner suchness, And crossed to the other shore of the ocean of existence and peace. Mila Zhepe Dorje, [ 4 ] I long for you from the center of my heart— Bless me to reach the ultimate goal in one life! Outwardly, you are a spiritual friend of the Mahāyāna fully trained in bodhicitta; Inwardly, you are a practitioner of the Vajrayāna treading the path of maturation and liberation; Secretly, you are the crown jewel of the doctrine holders of the essential [366] profound meaning. Dharma King Da Ö Zhönu, [ 5 ] I long for you from the center of my heart— Bless me so that the two benefits are accomplished spontaneously! In short, the beacons of the aural lineage of the ultimate and swift path Introduce all beings of the Land of Snow to the light of liberation And guide all with whom they have connections to the greatly blissful city of the three kāyas. Gurus of the Dagpo Kagyu of natural liberation, I long for you from the center of my heart— Bless me to realize all that is perceived as illusory! A ho! Although I have obtained the difficult to attain, the free and well-favored precious human body, I am disheartened at the way things appear to be—momentary and impermanent. Through the realization that wherever I am born in saṃsāra is naturally suffering— Bless me with the capacity to accept or reject cause and effect! Recognizing abodes, friends, and possessions to be a play of illusion, I deeply recall the revulsion toward insignificant things, come what may. In a cave of extreme isolation, under an overhanging cliff in a pleasing environment— Bless me to strive single-pointedly in practice! To accept the Three Jewels as the foremost refuge, To train in supreme bodhicitta both in aspiration and in deed, And to utterly expel all obscurations by utilizing the four powers— Bless me to achieve these goals and to endeavor on the path of the two accumulations! In particular, the embodiment of all the victors of the three times, The bodily display of [367] omniscient primordial wisdom, The presiding lord, the glorious guru possessing the three-fold kindness— Bless me to perfect uncontrived devotion! By the guru’s power, the empowerment that transfers vajra wisdom Purifies the three doors equally of all habitual tendencies of transference, [ 6 ] And one directly perceives the ultimate and unchanging, true fundamental nature— Bless me to liberate saṃsāra and nirvāṇa into the central channel! The form, arisen from the essence that is the same as emptiness, Perceiving it as the union of appearance and emptiness, the body of the deity, Firmly binds common delusory concepts— Bless me to cultivate the excellent path of the creation stage! By being saturated with the nectar of the three kinds of training, I have accomplished the union of all winds that enter, abide, and arise, And become familiar with the outer, inner, and secret yoga of inner heat— Bless me in my blazing, dripping, and dissolving in the central channel! [ 7 ] Resting in the actual primordial wisdom of near attainment during equipoise And perceiving all things as the eight similes of illusion [ 8 ] during subsequent cognition Familiarizes one with the illusory clarity-emptiness, pure and devoid of clinging— Bless me to accomplish the level of union! Having entered the luminosity of supreme bliss through complete or subsequent dissolution And conjoined it [368] with the essence of the four empties in an experience of equality, Everything is liberated into the space of the vajra mind of perfect accomplishment— Bless me to dissolve into the dharmakāya of death! Holding the wind and mind inseparably in the drop of the throat And viewing daytime appearances as only the entering and emerging of dreams, Conjoin one with the practice that recognizes derivative delusion for what it is— Bless me to master purification, multiplication, emanation, and transformation! [ 9 ] Familiarizing myself with the view that sees all phenomena as the unreal appearances of the intermediate state, The direct cause of being able to see those appearances as deity, mantra, and dharmakāya Merges the intermediate state with the level of the saṃbhogakāya— Bless me to achieve the supreme attainment! Although the ultimate is beyond elaborate characteristics, such as coming and going, Conventionally, by relying upon a messenger of yogic breath practice, The wind, mind, and drop are ejected into the space of the dhūti [ 10 ] — Bless me to attain the unerring Khecara ! [ 11 ] The meditative absorption of calm-abiding abandons all coarse and subtle concepts. When magnificently perfected, it is like a placid ocean. By embracing it with the insight of the inexpressible and self-arisen true nature— Bless me to realize their inseparable union! One-pointedness is remaining in a state of clarity-emptiness in the yoga of visionary experiences. Freedom from elaborations is realizing the original fundamental nature upon the path of seeing. One taste is being free from abandoning, adopting, denying, and affirming— Bless me to secure these along with the fourth, the stronghold of non-meditation! Through familiarizing myself with primordially innate, unchanging great bliss— The indivisible E and VAM, the drop of spring— And by introducing the indicative wisdom as the uncovered, true primordial wisdom— Bless me to perceive the definitive meaning of Mahāmudrā! Accordingly, by relying upon the vajra yogas of the swift path And maintaining my commitments and vows in a faultless form During the experiences of this life, at the time of death, and in the intermediate state— Bless me to achieve the level of the three kāyas! If the power of karma causes me to enter existence, Bless me to be born into the sharp-witted Vajrayāna family, And with songs intoxicated with the nectar of maturation and liberation— Bless me to proceed to the cities of accomplishment! In this way, with resolute respect, a supplicating song of the definitive meaning Was sung with a lotus-like and pleasing voice that is free of attachment On the twenty-fifth day during the waning phase when the heroes and ḍākinīs assembled To make an aspiration prayer to realize transcendent luminosity. COLOPHON This supplication to the great masters who attained accomplishment through the path of the luminous Mahāmudrā in conjunction with aspirational prayers of the profound path was freely composed by the renunciate beggar called Tsuglak Mawé Nyima [ 12 ] on the twenty-fifth day under the light of a butter lamp near the glorious Taklung Monastery. [ 13 ] Siddhirastu! [ 14 ] NOTES The Drop of Spring is a vajra song that invokes the Dagpo Kagyu Mahāmudrā lineage, recounts a brief tale of each of this tradition’s earliest masters, and requests inspiration to complete the path of awakening. According to the colophon, Jamyang Khyentse Wangpo composed this text spontaneously while seated near a butter lamp just outside Taklung Monastery. The song is divided into two main sections: lineage supplications and aspirations. The lineage supplicated is comprised of the earliest Mahāmudrā masters of the Dagpo Kagyu. Each stanza contains a vignette of a master, followed by Khyentse Wangpo’s heart-filled request for that master’s blessing. The aspirations begin with the four thoughts that turn the mind to the Buddhist teachings: precious human birth, impermanence, suffering, and causality. Toward the end of the aspirations, Khyentse Wangpo sings about the foundations of the Vajrayāna path and the special practices of Mahāmudrā. [1] te lo pa, 988–1069, BDRC P4024 [2] nA ro pa, 1012/1016–1100, BDRC P3085 [3] mar pa lo tsA ba chos kyi blo gros, 1012?–1097, BDRC P2636 [4] Milarepa (mi la bzhad pa’i rdo rje, 1040–1123, BDRC P1853 ) [5] Gampopa (dwags po zla ’od gzhon nu, 1079–1153, BDRC P1844 ) [6] “Habitual tendencies of transference” has a range of meaning but generally refers to the “transference of the elements during union.” For an extensive explanation, see Padmasambhava, The Light of Wisdom , Vol. 2, 281, n. 204. [7] The “yoga of inner heat” is a reference to tummo ( gtum mo ) practice. [8] The “eight similes” are that phenomena are like: (1) a dream, (2) an illusion, (3) an optical illusion, (4) a mirage, (5) a reflection of the moon in water, (6) an echo, (7) the City of the Gandharvas, and (8) a phantom. For more detail, see The Princeton Dictionary of Buddhism , entry on the “Eight Similes of Illusion” in the “List of Lists,” 73. [9] This stanza alludes to the practice of dream-state illusion, a subset of the illusory-body practice of the Six Yogas. During this method, the practitioner enacts specific processes to recognize appearances have the exact nature of dreams, identify dream phenomena, stabilize the clarity of dream states, and manipulate these experiences. The final line of “purification, multiplication, emanation, and transformation” succinctly points to such skillful means. For a detailed explanation and secondary reading, see Jamgön Kongtrul, The Elements of Tantric Practice , 163 and 345, n. 51. [10] The Sanskrit term dhūti refers to the central channel. [11] Khecara ( mkha’ spyod ) is first and foremost a highly purified experience connected with spiritual accomplishments ( dngos grub , siddhi ) in Buddhist tantra. It is a manifestation in which one’s realization is a completely pure realm. Endowed with eight qualities, such as subtly of form, the higher classification of Khecara is an utterly pure realm where one can further train on the path. Associated with the realm of form, the god realm, and the human realm, this lesser state can be reached through meditative abilities or by yakṣī or siddha guides. For further reading on the topic, see Jamgön Kongtrul, Journey and Goal , 346–348. [12] Academic Nyima, or Tsuglak Mawé Nyima (gtsug lag smra ba’i nyi ma), is one of the pen names of Jamyang Khyentse Wangpo (’jam dbyangs mkhyen brtse’i dbang po, 1820–1892), BDRC P258 . [13] Taklung Gönchen (stag lung dgon chen, BDRC G67 ) [14] "Let there be success!" Published: April 2022 This work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License . Originally published for Khyentse Vision Project Photo credit: Himalayan Art Resources BIBLIOGRAPHY mkhyen brtse'i dbang po. 2014. ’od gsal phyag rgya chen po’i shing rta chen po rnams la gsol ba ’debs pa’i rdo rje’i thol glu nges don dpyid kyi thig le. In gsung ’bum/_mkhyen brtse’i dbang po, vol. 22 (za), 364.3–369.6. khams sde dge rdzong sar dgon: rdzong sar blo gros phun tshogs. BDRC W3PD1002 ———. 2013. ’od gsal phyag rgya chen po’i shing rta chen po rnams la gsol ba ’debs pa’i rdo rje’i thol glu nges don dpyid kyi thig le. In mkhyen brtse'i bka' babs, vol. 2 (kha) 167.1–174.3. dkar mdzes bod rigs rang skyong khul sde dge rdzong: rdzong sar khams bye’i slob gling. BDRC MW4PD2082 Secondary: Buswell Jr, Robert E. and Donald S. Lopez Jr, eds. The Princeton Dictionary of Buddhism . Princeton: Princeton University Press, 2014. Jamgön Kongtrul Lodrö Tayé. Journey and Goal: An Analysis of the Spiritual Path and Levels to Be Traversed and the Consummate Fruition State . In The Treasury of Knowledge, Books Nine and Ten . Translated by Kalu Rinpoché Translation Group. Ithaca, New York: Snow Lion Publications, 2011. ———. The Elements of Tantric Practice: A General Exposition of the Process of Meditation in the Indestructible Way of Secret Mantra . In The Treasury of Knowledge, Book Eight, Part Three . Translated by Kalu Rinpoché Translation Group. Ithaca, New York: Snow Lion Publications, 2008. Jamgön Mipham Rinpoche. Gateway to Knowledge: The Treatise Entitled the Gate for Entering the Way of a Paṇḍita, Vol. III . Translated by Erik Pema Kunsang. Boudhanath: Rangjung Yeshe Publications, 2002. Padmasambhava and Jamgön Kongtrül. The Light of Wisdom, Vol. 2 . Translated by Erik Pema Kunsang. Boudhanath: Rangjung Yeshe Publications, 1999 Abstract The Drop of Spring inspires us by supplicating the early Dagpo Kagyu lineage and making aspirational prayers on the path of the luminous Mahāmudrā. BDRC LINK W3PD1002 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 10:15 TRADITION Sakya Nyingma Marpa Kagyu INCARNATION LINE Dzogchen Khyentse Dzongsar Khyentse Beru Khyentse Dilgo Khyentse Pagchok Khyentse PREVIOUS & SUBSEQUENT INCARNATIONS Jigme Lingpa The Forty-Fourth Ngor Khenchen, Jampa Namkha Chimé Subsequent Incarnations Jamyang Khyentse Chökyi Lodrö Karma Jamyang Khyentse Özer Dilgo Khyentse Tashi Peljor The Third Dzongsar Khyentse, Khyentse Norbu The First Dzogchen Khyentse, Guru Tsewang HISTORICAL PERIOD 19th Century TRANSLATOR Tib Shelf STUDENTS Jampa Tenzin Khamnyön Dharma Senge Khenchen Tashi Özer The Fourth Zhechen Gyaltsab, Gyurme Pema Namgyal Mipam Gyatso Jamgön Kongtrul Lodrö Taye Ngorpa Pönlob Loter Wangpo Dongkam Tulku, Ngawang Damchö Gyatso The Fifteenth Karmapa, Khakhyab Dorje Śākya Śrī The Fifth Dzogchen Drubwang, Tubten Chökyi Dorje Gatön Ngawang Legpa Karma Ngedön Tengye Tashi Rinchen Orgyen Tenzin Norbu The Second Dzaka Chogtrul Kunzang Namgyal The First Adzom Drugpa, Drodul Pawo Dorje Khenchen Tubten Gyaltsen Özer Jamyang Sherab Chökyi Nangwa The First Gyatrul, Dongak Tenzin Rigzin Gargyi Wangchuk Khenchen Tsewang Rigzin Tubten Legshe Zangpo Kunga Jampal Drakpa The Eighth Dzamtang Chöje, Mipam Chökyi Jampa Jamyang Dragpa Pema Tegchok Loden The Fifth Zhechen Rabjam, Pema Tegchok Tenpe Gyaltsen Nyoshul Lungtok Tenpe Gyaltsen Ayu Khandro Dorje Paldrön Minyak Kunzang Sönam Kunzang Gyurme Palden Chimé Takpe Dorje Chokgyur Lingpa Kunga Palden The Sixty-Fifth Ngor Khenchen, Dampa Rinpoche Ngawang Lodrö Zhenpen Nyingpo Ngawang Nyima Könchok Paldrön Ngawang Jampal Rinchen INSTITUTIONS Mindröling Ngor Ewaṃ Chöden Dzongsar Dzongshö Rongme Karmo Taktsang Khawa Karpo Pema Shelpuk TEACHERS Gelong Tubten Dröltön Jamyang Chögyan Kagyu Trinle Wangchuk The Fourth Dzogchen Drubwang, Mingyur Namkhe Dorje Könchok Tenpa Rabgye Yeshe Döndrub Tenpe Gyaltsen Gyurme Tutob Namgyal Chokgyur Lingpa Gyelse Zhenpen Taye Özer Pema Dudul Wangchuk Dorje Rinchen Zhalu Losal Tenkyong The Fourth Zimok, Jampa Tenzin Nyendrak Minling Jetsun Trinle Chödrön The Eighth Chagzam, Khyenrab Tutob Kachen Lobzang Gelek Khenpo Damchö Özer The Forty-Seventh Ngor Khenchen, Jampa Kunga Tenzin The Second Mogtsa, Chöying Dorje Khengen Rigzin Gyatso The First Gyatrul, Dongak Tenzin Pema Vajra Taklung Trirab Ngawang Tenpe Nyima Sakya Yabje Kunga Rinchen Jigme Gyalwe Nyugu Ngawang Namgyal AUTHOR Jamyang Khyentse Wangpo The Drop of Spring: A Spontaneous Vajra Song of Definitive Meaning That Supplicates the Great Charioteers of the Luminous Mahāmudrā 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.

Nun, Physician & Treasure Revealer Do Dasal Wangmo 1928–2018 BDRC P1GS60402 TREASURY OF LIVES LOTSAWA HOUSE PHOTO CREDIT Nun, physician, and treasure revealer, Do Dasal Wangmo was a well-respected female master in eastern Tibet. She was the great-granddaughter of Do Khyentse Yeshe Dorje and the last member of his family line. Her religious affinity and familial connections allowed her to follow a contemplative, studious, and altruistic lifestyle as a monastic physician and professor of Tibetan medicine. Although briefly imprisoned and under difficult circumstances for fourteen years, she was later allowed to practice medicine and was appointed to government-funded medical schools in Kham. 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 Translated Works 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 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

Karmapa The Third Karmapa, Rangjung Dorje 1284–1339 BDRC P66 TREASURY OF LIVES LOTSAWA HOUSE The Third Karmapa, Rangjung Dorje, was one of the great scholars and meditation masters of the early Karma Kagyü tradition. Recognised as the successor to Karma Pakshi, he received an exceptionally broad education, studying Buddhist philosophy alongside Mahāmudrā, Kālacakra, Chöd, and Dzogchen. Rangjung Dorje travelled widely throughout Tibet and China, teaching, practising in retreat, establishing hermitages, and becoming an influential figure at the Yuan imperial court. His students included the First Shamarpa, Drakpa Sengge, and the renowned Nyingma master Longchenpa. A prolific writer and accomplished yogin, he composed works on Mahāmudrā, tantra, philosophy, astrology, Chöd, biography, and songs of realisation. Among his best-known writings are the Prayer to the Definitive Meaning of Mahāmudrā and the Profound Inner Meaning , both of which remain important works within the Tibetan Buddhist tradition. Song A Dream Song The Third Karmapa Rangjung Dorje A song remembered from a dream in which Marpa Lotsāwa and other gurus discuss the Dharma, pointing to the innate state beyond conceptual thought. 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

Treasure Revealer Jatsön Nyingpo 1585–1656 BDRC P882 TREASURY OF LIVES LOTSAWA HOUSE HIMALAYAN ART RESOURCES Jatsön Nyingpo was a renowned Nyingma treasure revealer and spiritual master who played a significant role in Tibetan Buddhism. He began his monastic training under Mipam Tashi Lodrö and later spent seventeen years in a sealed retreat, during which he revealed numerous treasures, including the Embodiment of the Precious Ones (dkon mchog spyi 'dus ), a Guru Rinpoche sādhana that became widely practiced. He also identified Pemakö as a hidden land, a sacred refuge for practitioners in degenerate times, and authored The Guidebook to the Hidden Land of Pemakö . Jatsön Nyingpo established the monastic center of Bangri Jogpo and taught many prominent Nyingma and Kagyu masters, influencing figures such as the Tenth Karmapa and Jamgön Kongtrul . His teachings continue to inspire practitioners across traditions. Guidebook The Guidebook to the Hidden Land of Pemokö Jatsön Nyingpo The first guidebook to Pemokö, revealed as a treasure by Jatson Nyinpo, prophesies future degeneration and identifies this sacred hidden land as a sanctuary. 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 Ngawang Palzang's morning devotional rings clear and true with tantra's essential message: devotion stands as the highest practice. Devotion is the Highest Practice [1] ཐོ་རེངས་མལ་ནས་ལྡང་བའི་དུས། ། In the early morning, as you rise from bed, recite: དུས་གསུམ་སངས་རྒྱས་ཐམས་ཅད་ཀྱི་ངོ་བོ་དཔལ་ལྡན་རྩ་བའི་བླ་མ་རིན་པོ་ཆེ་མཁྱེན་ནོ། ། dü sum sang gyé tam ché kyi ngowo penden tsawé la ma rin po ché khyen no Glorious, precious root guru, essence of all the buddhas of the three times, please think of me! བདག་གི་རྒྱུད་བྱིན་གྱིས་བརླབ་ཏུ་གསོལ། ། dak gi gyü jin gyi lap tu söl Please bless my mindstream! ལུས་ལ་བདེ་བ་སྐྱེ་བར་བྱིན་གྱིས་རློབས། ། lü la dewa kyewar jin gyi lop Please bless me with bliss born in my body! ངག་ལ་ནུས་པ་འབར་བར་བྱིན་གྱིས་རློབས། ། ngak la nü pa barwar jin gyi lop Please bless my speech to blaze in its own command! [ 2 ] སེམས་ལ་རྟོགས་པ་འཆར་བར་བྱིན་གྱིས་རློབས། ། sem la tok pa charwar jin gyi lop Please bless me with the dawning of realizations in my mind! ཚེ་འདི་བློ་ཡིས་ཐོང་བར་བྱིན་གྱིས་རློབས། ། tsé di lo yi tongwar jin gyi lop Please bless me to give up thoughts of this life! ངེས་འབྱུང་བློ་སྣ་སྐྱེ་བར་བྱིན་གྱིས་རློབས། ། ngé jung lo na kyewar jin gyi lop Please bless me with an attitude of renunciation! བདག་འཛིན་འཁྲུལ་བ་འཇིག་པར་བྱིན་གྱིས་རློབས། ། dakdzin trülwa jik par jin gyi lop Please bless me to demolish the confusion of self-clinging! བྱང་ཆུབ་སེམས་མཆོག་སྐྱེ་བར་བྱིན་གྱིས་རློབས། ། jang chup sem chok kyewar jin gyi lop Please bless me with supreme awakened mind! COLOPHON ཞེས་བླ་མ་ལ་མོས་གུས་ཕུར་ཚུགས་སུ་བྱའོ། ། This was written in fervent devotion to the guru. NOTES [1] There seems to be a play on the word lama ( bla ma ), which means both guru and “highest.” In the title, “Devotion” is placed next to lama with no grammar particle clarifying the relation. Such juxtapositions usually indicate apposition. In between lama and practice/path ( lam khyer ), there is a genitive particle making “highest” the qualifier of “practice.” The short colophon arranges “devotion” and lama a little differently, where lama is given first in the accusative case, followed by devotion. In this arrangement, the meaning is clearly “devotion to the lama/guru.” [2] This line is rendered loosely, simply for stylistic reasons. The general meaning is unambiguous. A literal translation could be “Bless potency/power/mastery to blaze in my speech.” When we refer to someone with excellent skill in speech, we often say they have great “command.” Published: September 2022 BIBLIOGRAPHY mkhan po ngag dgaʼ. mos gus bla maʼi lam khyer . In gsung ʼbum ngag dbang dpal bzang , 1: 628–29. khreng tu’u. BDRC MW22946_6A9C9F . Abstract In this succinct text, a practice a devotee resounds in the early morning, Khenpo Ngawang Palzang strikes a central point of Buddhist tantra and rings the ever-sounding bell in the belfry of devotion. BDRC LINK MW22946 _6A9C9F DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 01:11 TRADITION Nyingma INCARNATION LINE None HISTORICAL PERIOD 19th Century 20th Century TEACHERS Lodrö Gyatso The First Drukpa Kuchen, Chöying Rölpe Dorje Nyoshul Lungtok Tenpe Gyaltsen Khenchen Gyaltsen Özer Nyoshul Lungtok Tenpe Nyima Sönam Palden Kunzang Palden The Fifth Dzogchen Drubwang, Tubten Chökyi Dorje The Fifth Shechen Rabjam, Pema Tegchok Tenpe Gyaltsen Sönam Chöpel The Third Mura, Pema Dechen Zangpo Tsultrim Norbu Dorzin Namdröl Mipam Gyatso TRANSLATOR Dr. Joseph McClellan INSTITUTIONS Palyul Monastery Katok Monastery Dzogchen Monastery STUDENTS Tulku Könchok Drakpa Adzom Gyalse Gyurme Dorje Khenpo Nuden Legshe Jorden Lama Drönma Tsering Khenchen Gyaltsen Özer Tsultrim Yönten Gyatso Chatral Sangye Dorje The Fourth Chagtsa, Kunzang Pema Trinle The Fourth Drutob Namkha Gyatso, Zhepe Dorje Khenchen Tsewang Rigzin The Second Dzongsar Khyentse, Jamyang Chökyi Lodrö Botrul Dongak Tenpe Nyima Jampal Drakpa Khen Dampa Pema Ribur Tulku Gyalten Ngawang Gyatso Tromge Arik Tulku Tenpe Nyima Nyagtö Khenpo Gedun Gyatso Lama Munsel Tsultrim Gyatso Gojo Khenchen Karma Tashi Gyara Khenchen Gönpo Orgyen Chemchok Yoru Gyalpo The Third Zhichen Vairo, Pema Gyaltsen Togden Lama Yönten Lakar Togden Polu Khenpo Dorje Khunu Rinpoche Tenzin Gyaltsen Nyoshul Khenpo Jamyang Dorje Lungtrul Shedrub Tenpe Nyima Khenpo Rinpoche Sönam Döndrub Khen Lodrö Khenpo Pema Samdrub The Second Palyul Chogtrul, Jampal Gyepe Dorje The Second Penor, Rigzin Palchen Dupa AUTHOR Khenpo Ngawang Palzang Devotion is the Highest Practice VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! Name * Email* Submit Tib Shelf is a not-for-profit organisation dedicated to translating, presenting and preserving primary source Tibetan texts across a vast array of genres and time periods. We make these literary treasures accessible to readers worldwide, offering a unique window into Tibet's rich history, culture and traditions. Tib Shelf has been accredited by the British Library with the International Standard Serial Number (ISSN): 2754–1495 CONTACT US | SHELVES@TIBSHELF.ORG © 2024 Tib Shelf. All rights reserved.