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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.

A self-penned biographical prayer by Do Khyentse Yeshe Dorje, composed at the request of Trokyab's king Namkha Lhündrub, invoking blessings through life stories. The Hook Which Invokes Blessings: A Supplication to the Life and Liberation of Knowledge-Holder Jalu Dorje ཨེ་མ་ཧོ། emaho Emaho! གདོད་མའི་མགོན་པོ་ཀུན་བཟང་འོད་མི་འགྱུར།། dömé gönpo kunzang ö mingyur The Primordial Protector, Samantabhadra, the Buddha of Unchanging Light, རྩལ་སྣང་ཡེ་ཤེས་རིགས་ལྔའི་ཚོམ་བུ་ཤར།། tsalnang yeshe rik ngé tsombu shar Who arises as the appearing-radiance of the gathering of the five wisdoms; ཐུགས་རྗེས་གར་བསྒྱུར་འགྲོ་འདུལ་སྤྲུལ་པའི་སྐུ།། tukjé gar gyur drodul trulpé ku Transforming into the dance of compassion, the nirmāṇakāya that tames beings སྐུ་གསུམ་དབྱེར་མེད་མགོན་པོ་ཚེ་མཐའ་ཡས།། ku sum yermé gönpo tsé tayé And is indivisible from the three kayas, Lord Amitāyus, སྙིང་རྗེའི་རང་གཟུགས་འཕགས་མཆོག་པད་དཀར་འཆང་།། nyingjé rang zuk pakchok pekar chang The embodiment of compassion, noble and supreme Holder of the White Lotus (Avalokiteśvara), འགྲོ་ངོར་སྣང་བ་མཚོ་སྐྱེས་སྤྲུལ་པའི་སྐུ།། dro ngor nangwa tsokyé trulpé ku The Lake-Born nirmāṇakāya (Padmasambhava), who appears in response to beings, རིགས་བདག་རྡོར་སེམས་དགའ་རབ་དཔའ་བོ་དང་།། rikdak dorsem garab pawo dang Lord of the Family, Vajrasattva, hero Garab Dorje, དབྱེར་མེད་ཐོད་ཕྲེང་རྩལ་ལ་གསོལ་བ་འདེབས།། yermé tötreng tsal la solwa deb And the inseparable Guru Tötrengtsal, I supplicate. གང་ཁྱོད་གདོང་དམར་བོད་ཀྱི་གདུལ་བའི་དོན།། gang khyö dong mar bö kyi dulwé dön For the sake of those to be tamed, the red-faced Tibetans, མཐའ་དབུས་ཐམས་ཅད་གཏེར་གྱིས་བཀང་ནས་ཀྱང་།། ta ü tamché ter gyi kang né kyang You filled the whole of Tibet from center to its borders with treasures. གང་དང་ཐུགས་སྲས་རྗེ་འབངས་སྤྲུལ་པའི་སྐུ།། gang dang tuksé jebang trulpé ku I supplicate you and your emanated heart-disciples, the king and subjects, ཟབ་གཏེར་སྒོ་འབྱེད་ཚོགས་ལ་གསོལ༴ zabter gojé tsok la solwa deb Who opened the gateway to those profound treasures. དེང་དུས་ལྔ་ཕྲག་ཐ་མའི་སེམས་ཅན་ཀུན།། dengdü nga trak tamé semchen kün Currently, unbearable suffering is greatly increasing བཟོད་དཀའི་སྡུག་བསྔལ་ཆེས་ཆེར་མཆེད་པའི་ཚེ།། zö ké dukngal ché cher chepé tsé For all sentient beings of the final five-hundred-year period. དྲི་མེད་དགའ་རབ་པད་འབྱུང་བཱི་མ་ལའི།། drimé garab pejung bi ma lé During this time, I supplicate the supreme, single-embodied emanation སྤྲུལ་པ་གཅིག་བསྡུས་མཆོག་དེར་གསོལ༴ trulpa chikdü chok der solwa deb Of Drimé Özer, Garab Dorje, Padmasambhava, and Vimalamitra. ལྷུམས་སུ་ཞུགས་ནས་ཏིང་འཛིན་མི་གཡོ་ཞིང་།། lhum su shuk né tingdzin mi yo shing You entered the womb never wavering from samādhi. བཙས་པའི་ཞག་གསུམ་མཁའ་འགྲོའི་ཚོགས་གྲལ་འགྲིམས།། tsepé shak sum khandrö tsokdral drim Three days after your birth, you roamed among the assembly of ḍākinīs, ཟླ་བཅུའི་དུས་སུ་མཁའ་འགྲོས་དབང་བསྐུར་བའི།། da chü dü su khandrö wangkurwé And when you were ten months old, you received empowerment from them— རང་བྱུང་སྤྲུལ་པའི་སྐུ་ལ་གསོལ༴ rangjung trulpé ku la solwa deb I supplicate the naturally arisen nirmāṇakāya. བགྲང་བྱ་གསུམ་ནས་དཔལ་རི་རིག་འཛིན་ཞིང་།། drangja sum né palri rigdzin shing At the age of the two, in Zangdok Palri (the Copper-Coloured Mountain), the realm of the knowledge-holders, སྤྲུལ་གཞིར་མཇལ་ནས་དབང་བསྐུར་བྱིན་གྱི་བརླབས།། trulshir jal né wangkur jin gyi lab You beheld the prominent nirmāṇakāya who conferred empowerment and blessings upon you— དཔའ་བོ་མཁའ་འགྲོ་རིགས་ལྡན་ཚོགས་ཀུན་གྱིས།། pawo khandro rikden tsok kün gyi I supplicate the one who is always watched over མེལ་ཚེས་རྟག་ཏུ་བསྐྱངས་དེར་གསོལ༴ meltsé taktu kyang der solwa deb By the heroes and ḍākinīs of all the noble families. སྔོན་གནས་རྗེས་དྲན་རིགས་བདག་བླ་མ་བཙལ།། ngön né jedren rikdak lama tsal Recalling your previous lives, you searched for your guru, the Lord of the Family, [ 1 ] ཐུགས་རྗེས་རྗེས་བཟུང་བདུད་ཀྱི་གཡུལ་ལས་རྒྱལ།། tukjé jezung dü kyi yul lé gyal Who lovingly and compassionately accepted you [as a disciple]. ཆོས་ཀྱི་བདག་པོ་རིགས་ཀྱི་མྱུ་གུ་བཙས།། chö kyi dakpo rik kyi nyugu tsé Victorious over the hordes of demons, your potential as a Dharma lord was brought forth— རྟེན་འབྲེལ་དུས་སུ་སྨིན་དེར་གསོལ༴ tendrel dü su min der solwa deb I supplicate the one whose auspicious connections ripened on time. གཞོན་ནུའི་དུས་ནས་ངེས་འབྱུང་སྐྱོ་ཤས་ཀྱིས།། shönnü dü né ngejung kyoshé kyi From a young age, with the sadness born from renunciation, རྒྱུད་བསྐུལ་ཉིན་སྣང་རྨི་ལམ་སྒྱུ་མ་དང་།། gyü kul nyin nang milam gyuma dang You continuously saw daily appearances as an illusory dream, མཚན་སྣང་སྐུ་དང་འཇའ་ཟེར་ཐིག་ལེ་འདྲེས།། tsen nang ku dang jazer tiklé dré And at night you mingled the kāyas and the spheres of rainbow light— སྔོན་ལས་དུས་སུ་སྨིན་དེར་གསོལ༴ ngön lé dü su min der solwa deb I supplicate the one whose previous karma ripened on time. བཅུ་གསུམ་ལོན་ནས་བསྐྱེད་རྫོགས་ལམ་དུ་ཞུགས།། chusum lön né kyedzok lam du shuk When you reached twelve, you entered the path of creation and completion [stage practices]. ཉིན་དུས་རིགས་བདག་བླ་མའི་ཞལ་ཁྲིད་དང་།། nyin dü rikdak lamé shal tri dang During the day, you received oral instructions of the guru, the Lord of the Family, མཚན་སྣང་དཔའ་བོ་ཌཱཀྐིས་བརྡ་སྤྲོད་པས།། tsen nang pawo daki datröpé And during the night the heroes and ḍākinīs symbolically transmitted [the teachings] ས་ལམ་སྐད་ཅིག་བསྒྲོད་དེར་གསོལ༴ salam kechik drö der solwa deb By which you traversed the stages and paths in an instant—I supplicate you. བཅོ་ལྔ་ལོན་ནས་གཏེར་གྱི་ཁ་བྱང་ཐོབ།། cho nga lön né ter gyi kha jang tob When you reached fourteen, you obtained an inventory of treasures. བླ་མའི་ཐུགས་བསྐྱེད་ཨོ་རྒྱན་བྱིན་རླབས་ཀྱིས།། lamé tukkyé orgyen jinlab kyi By the compassion of the guru and the blessings of Orgyen [Guru Rinpoche], ས་གཏེར་དགོངས་པའི་གཏེར་དུ་དབང་བསྒྱུར་ནས།། sa ter gongpé ter du wanggyur né You had the authority over earth and wisdom-mind treasures— མཁའ་འགྲོའི་གསང་མཛོད་དབང་དེར་གསོལ༴ khandrö sangdzö wang der solwa deb I supplicate the one who has the command of the secret ḍākinī treasury. ཉི་ཤུ་ལོན་ནས་སྨིན་གྲོལ་བསྐྱེད་རྫོགས་ལ།། nyishu lön né mindrol kyedzok la When you reached nineteen, having mastered the creation and completion phases of maturation and liberation, མངའ་བརྙེས་རིགས་བདག་གནང་བ་ཐོབ་ནས་སླར།། nga nyé rikdak nangwa tob né lar You obtained permission from the Lord of the Family. དཔའ་བོ་མཁའ་འགྲོས་ལུང་བསྟན་ཇི་བཞིན་དུ།། pawo khandrö lungten jishin du Once again, in keeping with the prophecy of the heroes and ḍākinīs, རྣལ་འབྱོར་སྤྱོད་པ་བསྐྱངས་དེར་གསོལ༴ naljor chöpa kyang der solwa deb You maintained the yogic observances—I supplicate you. བླ་མ་ཡི་དམ་དངོས་གྲུབ་མཆོག་བརྙེས་ཞིང་།། lama yidam ngödrub chok nyé shing You attained the supreme accomplishment of the guru and deity བསྙེན་སྒྲུབ་མཐར་ཕྱིན་བསྲེག་མནན་འཕེན་པ་ཡིས།། nyendrub tarchin sek nen penpa yi And defeated the attacks of unruly demons by completing the approach and accomplishment [stages of deity practice], མ་རུང་བདུད་ཀྱི་གཡུལ་ངོ་ཕམ་མཛད་པའི།། ma rung dü kyi yulngo pam dzepé And by burning, suppressing, and casting away [as found in those practices]— ཡེ་ཤེས་རོལ་པའི་རྡོ་རྗེར་གསོལ༴ yeshe rolpé dorjér solwa deb I supplicate you, Yeshe Rölpe Dorje ("Vajra of the Display of Primordial Wisdom"). བསྐྱེད་རིམ་ཕྱག་རྒྱ་ཕྲ་བའི་རྣལ་འབྱོར་བརྙེས།། kyerim chakgya trawé naljor nyé You obtained the subtle, yogic mudrā of the creation stage, རྫོགས་རིམ་རྟགས་བཅུ་ཡོན་ཏན་མཐའ་རུ་ཕྱིན།། dzokrim tak chu yönten ta ru chin Perfected the qualities of the ten signs of the completion stage, དྭངས་མའི་ཐིག་ལེ་ཨ་ཝ་དྷུ་ཏིར་བཅིང་།། dangmé tiklé a wa dhu tir ching And held the pure vital-essence in the central channel— གྲུབ་བརྙེས་རིག་འཛིན་མཆོག་དེར་གསོལ༴ drub nyé rigdzin chok der solwa deb I supplicate the supreme and accomplished knowledge-holder. ཁྲེགས་ཆོད་སྣང་སེམས་འདྲེས་ཤིང་གཟུང་འཛིན་ཞིག། trekchö nang sem dré shing zungdzin shik By the [practice] of cutting-through ( trekchö ), you mixed appearances and mind, thus destroying subject-object grasping. དབའ་རླབས་ལ་བརྟེན་འབྲས་བུའི་དེ་ཉིད་མཐོང་།། walab la ten drebü denyi tong Relying on the [energy] waves, you beheld the resulting suchness. ཐོད་རྒལ་ཉམས་སྣང་གོང་འཕེལ་མཐའ་རྫོགས་པའི།། tögal nyam nang gongpel ta dzokpé Through the [practice] of leaping-over ( togal ), the experiences and visions were increased to their perfect culmination— འཁྲུལ་ཞིག་འཇའ་ལུས་རྡོ་རྗེར་གསོལ༴ trulshik jalü dorjér solwa deb I supplicate Trulzhik Jalu Dorje ("Indestructible Rainbow Body that Dismantles Delusion"). རྨི་ལམ་འོད་གསལ་ཉམས་ཀྱི་སྣང་བ་ལ།། milam ösal nyam kyi nangwa la In the experiential appearances of the clear light of dreams, བདེ་བྱེད་བརྩེགས་དང་མཁའ་སྤྱོད་ས་སྤྱོད་གནས།། dé jé tsek dang khachö sachö né You abided in the Tiers of Bliss and other celestial and terrestrial realms. རིག་འཛིན་དཔའ་བོ་མཁའ་འགྲོའི་ཚོགས་གྲལ་འགྲིམས།། rigdzin pawo kha drötsok dral drim You roamed among the assembly of knowledge-holders, heroes, and ḍākinīs— ཁྲག་འཐུང་དཔའ་བོའི་ཞབས་ལ་གསོལ༴ traktung pawö shab la solwa deb I supplicate at the feet of Tragtung Pawo ("Blood Drinking Hero"). ཐ་སྙད་ཤེས་བྱའི་གནས་ལ་མ་སྦྱང་ཡང་།། tanyé shejé né la ma jang yang Although you did not study the conventional fields of knowledge, ལྷན་སྐྱེས་ཡེ་ཤེས་བདེ་བ་ཆེན་པོ་ཡིས།། lhenkyé yeshe dewa chenpo yi You completely unraveled the cakra of the Wheel of Enjoyment ལོངས་སྤྱོད་འཁོར་ལོའི་རྩ་འཁོར་ཡོངས་ཞིག་པའི།། longchö khorlö tsakhor yong shikpé By the great bliss of the innate, primordial wisdom— བདེ་བའི་རྡ་རྗེ་དཔལ་དེར་གསོལ༴ dewé da jé pal der solwa deb I supplicate Dewai Dorje Pal ("Glorious, Blissful Vajra"). ངོ་བོ་ཆོས་སྐུའི་རྒྱལ་སར་མངའ་བརྙེས་ཀྱང་།། ngowo chökü gyalsar nga nyé kyang You seized the royal seat of the essential dharmakāya; མ་དག་འགྲོ་བའི་ལོས་བློ་མཐུན་སྣང་དང་།། ma dak drowé lö lo tün nang dang Still, you performed deeds to tame impure beings འཚམས་པར་གང་ལ་གང་འདུལ་དོན་མཛད་པའི།། tsampar gang la gang dul dön dzepé According to their devotion, intelligence, and common perceptions— མཐུ་སྟོབས་དཔའ་བོའི་ཞབས་ལ་གསོལ་བ་འདེབས།། tutob pawö shab la solwa deb I supplicate at the feet of Tutob Pawo ("Hero of Power and Strength"). ཡང་གསང་ལུས་མེད་མཁའ་འགྲོའི་ཐུགས་ཐིག་ཆོས།། yangsang lümé khandrö tuk tik chö To benefit the fortunate ones of the highest capacity, མན་ངག་སྙན་བརྒྱུད་ཡི་གེ་མོད་པའི་སྐོར།། mengak nyengyü yigé möpé kor You properly taught the cycle without letters, the pith instructions of the hearing lineage, དབང་རབ་སྐལ་ལྡན་དོན་དུ་ལེགས་བསྟན་ནས།། wang rab kalden döndu lek ten né The doctrine of The Extremely Secret Enlightened Heart-Essence of the Formless Ḍākinīs [ 2 ] — འཇའ་ལུས་འོད་སྐུའི་ལམ་སྟོན་ལ་གསོལ༴ jalü ökü lam tön la solwa deb I supplicate the teacher of the path of the rainbow body of light. གཟུགས་ཅན་གཟུགས་མེད་འགྲོ་བ་མཐའ་དག་ཀུན།། zukchen zukmé drowa tadak kün With great love and compassion, you held limitless beings, བྱམས་དང་སྙིང་རྗེ་ཆེན་པོས་རྗེས་བཟུང་ནས།། jam dang nyingjé chenpö jezung né Both those with form and those without form, དངོས་སམ་བརྒྱུད་ནས་སྨིན་གྲོལ་སྒོར་བཅུག་ཅིང་།། ngö sam gyü né mindrol gor chuk ching And, directly and indirectly, ushered them through the gates of maturation and liberation— བཙན་ཐབས་རྫོགས་སངས་རྒྱས་མཛད་ལ་གསོལ༴ tsentab dzoksang gyé dzé la solwa deb I supplicate the one who enacts the robust deeds of a perfected buddha. བདག་སོགས་ཁྱེད་ཀྱི་གདུལ་བྱར་གྱུར་པ་རྣམས།། dak sok khyé kyi duljar gyurpa nam We who have become your disciples ལས་ཉོན་སྡུག་བསྔལ་དྲག་པོའི་མུན་འཐུམས་ཤིང་།། lé nyön dukngal drakpö mün tum shing Are enveloped in the darkness of the intense sufferings of karma and afflictions. ཁྱོད་ཀྱི་གསང་གསུམ་གཏིང་དཔག་དཀའ་བ་ཡི།། khyö kyi sang sum ting pak kawa yi We are blind to the qualities of your three secrets, so difficult to fathom, ཡོན་ཏན་ལྟ་བའི་འདྲེན་བྱེད་ཅེ་རེ་ལོངས།། yönten tawé dren jé ché ré long And the view that would guide us. ལས་ངན་དབང་གིས་ཐེ་ཚོམ་ལོག་ལྟ་འཁྲུགས།། lé ngen wang gi tetsom lokta truk By the power of negative karma, we are conflicted with doubt and wrong views ལོག་སྨོན་བདུད་ཀྱི་སྡེ་ཚོགས་དབང་ཤོར་ཞིང་།། lok mön dü kyi dé tsok wang shor shing And overpowered by the demonic masses of wrong aspirations. རྩ་བ་ཡན་ལག་དམ་ཚིག་ཉམས་འགལ་རལ།། tsawa yenlak damtsik nyam gal ral Our root and branch samayas have deteriorated, been transgressed, and torn apart. གཏིང་ནས་འགྱོད་པ་དྲག་པོས་བཟོད་པར་གསོལ།། tingné gyöpa drakpö zöpar sol With fervent, heartfelt regret, we pray for forgiveness. རྨོངས་དང་མཉམ་འགྲོགས་དབང་ཤོར་ལོག་པར་བལྟས།། mong dang nyam drok wang shor lokpar té Influenced by ignorance and its close friend, wrong views, གཤེ་ཞིང་སྐུར་པ་འདེབས་དང་དད་མེད་ཀྱི།། shé shing kurpa deb dang demé kyi I have abused and slandered, སྣང་ངོར་བསམ་བཞིན་མ་དག་ཚུལ་བསྟན་ནས།། nang ngor samshin ma dak tsul ten né And intentionally demonstrated impure behavior in the presence of those without faith. ཐེ་ཚོམ་བསྐྱེད་ཅིང་ངན་འབྲེལ་གྱིས་སྡུད་པའི།། tetsom kyé ching ngen drel gyi düpé I have given rise to doubt and have amassed negative connections, གཏིང་དཔག་དཀའ་བའི་དགོངས་པ་མ་རྟོགས་ཤིང་།། ting pak kawé gongpa ma tok shing And because of this, I have not realized your unfathomable and all-subsuming enlightened mind. བཀའ་འགལ་ཐུགས་དཀྲུགས་ཐུགས་སུན་སྐྱོན་བརྗོད་ཅིང་།། ka gal tuk truk tuk sün kyön jö ching I have opposed your command, upset and disturbed your mind, proclaimed faults, ཅི་མཛད་ལེགས་མཐོང་དག་སྣང་འགྲིབ་གྱུར་པ།། chi dzé lek tong daknang drib gyurpa And have diminished my pure perception that sees all that the master does as good. ཡོན་ཏན་རྗེས་སུ་དྲན་པས་བཟོད་པར་གསོལ།། yönten jesu drenpé zöpar sol By remembering your qualities, I pray for forgiveness. བླ་མའི་ཐུགས་རྒྱུད་དགོངས་པའི་བྱིན་རླབས་འཕོས།། lamé tukgyü gongpé jinlab pö Now, by the blessings transferred from the wisdom-mind of the guru, ད་ནི་ལས་ངན་བག་ཆགས་སྲབ་གྱུར་པས།། dani lé ngen bakchak sab gyurpé My negative karma and habitual tendencies are diminished. ལོག་པར་མི་རྟོག་སྙིང་ནས་དམ་བཅའ་འཛིན།། lokpar mi tok nying né damcha dzin Thus, from my heart, I vow not to hold onto wrong concepts, བརྩེ་བ་ཆེན་པོས་རྗེས་སུ་བཟུང་དུ་གསོལ།། tsewa chenpö jesu zung du sol And I pray you lovingly hold me close. མགོན་ཁྱོད་ཡོན་ཏན་གབ་ཅིང་སྐྱོན་སྟོན་པས།། gön khyö yönten gab ching kyön tönpé Protector, you hide your qualities and display faults, མ་དག་སེམས་ཅན་མགོ་བོ་རྨོངས་གྱུར་ཅིང་།། ma dak semchen gowo mong gyur ching So that we impure sentient beings are fooled. ལས་སྐལ་ལྡན་པའང་ཐེ་ཚོམ་དབང་གྱུར་ཕྱིར།། lekal denpa ang tetsom wang gyur chir For the karmically fortunate beings under the sway of doubt, གཏིང་དཔག་དཀའ་བའི་ཡོན་ཏན་བསྟན་དུ་གསོལ།། ting pak kawé yönten ten du sol Please reveal your unfathomable qualities. རྡོ་རྗེའི་སྐུ་ལ་བགྲེས་རྒུད་མི་མངའ་ཡང་།། dorjé ku la dré gü mi nga yang The vajra body is not subject to decay or decline; སྐུ་ཚེ་མཐར་ཕྱིན་འགྲོ་དོན་ཡོངས་རྫོགས་ཤིང་།། kutsé tarchin dro dön yongdzok shing Yet I pray that your life reaches its fullest extent so that you fully accomplish the benefit of beings; ད་དུང་འཁོར་བའི་འཇིག་རྟེན་མ་སྟོངས་བར།། dadung khorwé jikten matongwar And thereafter, until cyclic existence is emptied, སྣ་ཚོགས་སྤྲུལ་པས་འགྲོ་དོན་མཛད་དུ་གསོལ།། natsok trulpé dro dön dzé du sol Please act to benefit beings through a myriad of emanations. རྩེ་གཅིག་གསོལ་བ་བཏབ་པའི་འབྲས་བུ་ཡིས།། tsechik solwa tabpé drebu yi By the fruit of this one-pointed supplication, ཞབས་ཏོག་མཐར་ཕྱིན་འགྲོ་དོན་ཡོངས་རྫོགས་ནས།། shabtok tarchin dro dön yongdzok né May I perfectly serve you and fully benefit beings. ཟག་པ་བག་ཆགས་བཅས་པ་ཡོངས་ཟད་ཅིང་།། zakpa bakchak chepa yong zé ching Having done so, may the defilements and habitual tendencies be completely exhausted; སྣང་བཞི་མཐར་ཕྱིན་འཇའ་ལུས་འགྲུབ་པར་ཤོག། nang shi tarchin jalü drubpar shok May I perfect the four visions and attain the rainbow body! དགེ་བས་འགྲོ་ཀུན་སྡུག་བསྔལ་མཚོ་སྐེམས་ནས།། gewé dro kün dukngal tso kem né By this virtue, may sentient beings’ ocean of suffering dry up. བདེ་གཤེགས་སྙིང་པོ་རང་རིག་ངོ་ཤེས་ཤིང་།། deshek nyingpo rangrig ngoshé shing May they recognize the reflexive awareness, the essence of the sugata. སྟོང་ཉིད་བྱང་ཆུབ་སེམས་ཀྱི་འབྲས་སྨིན་ནས།། tongnyi changchub sem kyi dré min né May the fruit of emptiness-bodhicitta ripen! སྐུ་གསུམ་རྒྱལ་བའི་ཞིང་དུ་དབུགས་དབྱུང་ཤོག། ku sum gyalwé shing du ukyung shok May they be assured in the realms of the victors of the three kāyas! COLOPHON ཅེས་པའང་ཁྲོ་ཆེན་ས་དབང་མཆོག་གིས་གསུང་ནན་ལན་གྲངས་གནང་བ་ལྡོག་མི་ནུས་ཏེ་བློ་ངོར་གང་ཤར་ཐོལ་བྱུང་དུ་འཇའ་ལུས་རྡོ་རྗེས་རང་ཆེ་འབྱིན་བའི་རྒྱུར་འགྱུར་ཀྱང་དད་ལྡན་སུན་མི་འབྱིན་པའི་ཕྱིར་སྨྲས་པ་སྟེ་ཡི་གེར་འདུ་བྱེད་སློབ་བུ་འོད་ཟེར་མཐའ་ཡས་ཀྱིས་བགྱིས་པའོ།། །། This was repeatedly and earnestly requested by the supreme Trochen Sawang, and I was unable to refuse his request. Although this has caused self-aggrandizement to come forth, I, Jalu Dorje, in order not to disenchant those with faith, composed this supplication, which suddenly arose and filled my mind, and the disciple, Özer Taye, wrote it down. NOTES [1] This refers to the First Dodrubchen, Jigme Trinle Özer (1745–1821). BDRC P298 [2] The Extremely Secret Enlightened Heart-Essence of the Formless Ḍākinīs a cycle of revealed treasures discovered by Do Khyentse Yeshe Dorje. BDRC W1PD89990 Thanks to Adam Pearcey at Lotsawa House for his editing. Published: January 2021 BIBLIOGRAPHY Ye shes rdo rje. 1859. rig ’dzin ’ja’ lus rdo rje’i rnam thar gsol ’debs byin rlabs ’gugs pa’i lcags kyu . In Mdo mkhyen brtse ye shes rdo rje'i rnam thar, pp. 406–413. Gangtok: Dodrupchen Rinpoche, null. BDRC W18047 Abstract This concise biographical prayer to Do Khyentse Yeshe Dorje was written by the master himself at the request of a king, most likely Namkha Lhündrub of Trokyab. BDRC LINK W18047 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 08:43 TRADITION Nyingma INCARNATION LINE Jigme Lingpa HISTORICAL PERIOD 19th Century TEACHERS The Fourth Dzogchen Drubwang, Mingyur Namkhe Dorje The First Dodrubchen, Jigme Trinle Özer Gyurme Tsewang Chokdrub Dola Jigme Kalzang Jigme Gyalwe Nyugu TRANSLATOR Tib Shelf INSTITUTIONS Mahā Kyilung Monastery Katok Monastery Dzogchen Monastery Tseringjong Yarlung Pemakö Drigung Til STUDENTS Losal Drölma Trokyab Gyalpo Tsewang Rabten Nyala Pema Dudul The Second Dodrubchen, Jigme Puntsok Jungne Patrul Orgyen Jigme Chökyi Wangpo The First Dodrubchen, Jigme Trinle Özer Ranyak Gyalse Nyoshul Luntok Tenpe Gyaltsen Özer Taye Kalzang Döndrub Pema Sheja Do Drimé Drakpa Kunzang Tobden Wangpo Gyalse Zhenpen Taye Özer The Third Alak Gyalpo Chöying Tobden Dorje Rigpe Raltri AUTHOR Do Khyentse Yeshe Dorje The Hook Which Invokes Blessings: A Supplication to the Life and Liberation of Knowledge-Holder Jalu Dorje VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators 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.

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! 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Teacher Dza Patrul Orgyen Jigme Chökyi Wangpo 1808–1887 BDRCP270 TREASURY OF LIVES LOTSAWA HOUSE PHOTO CREDIT Dza Patrul Orgyen Jigme Chökyi Wangpo (1808–1887), born in the high pasturelands of Dzachuka in eastern Tibet, was one of the most revered and influential teachers of the Nyingma tradition. Renouncing the privileges of his recognized incarnation status early in life, he chose instead the humble path of a wandering hermit, teacher, and scholar. A devoted disciple of Jigme Gyalwe Nyugu, Patrul is celebrated for his heartfelt transmission of the Longchen Nyingtik teachings, especially his enduring classic The Words of My Perfect Teacher . His spiritual journey, marked by deep meditation, rigorous study, and profound encounters—such as his life-altering meeting with Do Khyentse —exemplifies the ideal of bodhisattva activity. Known for his compassionate reforms, such as opposing animal sacrifice and promoting ethical conduct, Patrul’s teachings spread across Kham and beyond, inspiring generations. His legacy lives on through his collected works, his many accomplished students and the example he set of humility, clarity, and uncompromising devotion to the Dharma. 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 Biography Mura Pema Dechen Zangpo Tenzin Lungtok Nyima A genealogy of the Mura lineage through its incarnations, focusing on the Third Mura Pema Dechen's life, teachings, and key relationships, penned by Tenzin Lungtok Nyima. Read Biography Biography Of Getse Lama Jigme Ngotsar Gyatso Tenzin Lungtok Nyima Getse Lama Jigme Ngotsar Gyatso, disciple of Jigme Lingpa and founder of Kilung Monastery, spread the Longchen Nyingtik teachings while establishing his own enduring legacy. Read Biography The Biography of Dzogchen Khenchen Abu Lhagang Khenpo Tsöndru Khenpo Tsöndru chronicles his teacher Pema Tegchok Loden (1879–1955), from his studies with renowned masters to his role as Dzogchen Śrī Siṃha's abbot, culminating in solitary meditation practice. Read Biography The Wondrous Light of Lunar Nectar Dilgo Khyentse Tashi Paljor Dilgo Khyentse Tashi Paljor chronicles the life of Chatral Kunga Palden (1878-1944) in this luminous biographical account. Read Mentioned In Menu Close Home Publications Read Listen Watch People Information About Meet the Team Services Translators Donate Research Tool Privacy Policy & Terms of Use SUBSCRIBE Publications Watch People Listen

Treasure Revealer Jamyang Khyentse Wangpo 1820–1892 BDRC P258 TREASURY OF LIVES LOTSAWA HOUSE Jamyang Khyentse Wangpo (1820–1892) was a pivotal Tibetan Buddhist scholar, teacher, and treasure revealer renowned for his ecumenical approach to Buddhism, fostering collaboration across traditions like Sakya, Kagyu, and Nyingma. Born in Dilgo in Kham, his early training and extensive studies with leading masters established him as a figure of profound spiritual influence. He played a key role in preserving and revitalizing Tibetan teachings through his compilation efforts, such as the Drubtab Kundu and contributions to the renowned Rinchen Terdzö. Together with Jamgön Kongtrul Lodrö Taye and Chokgyur Lingpa, he formed the influential triumvirate that shaped Tibetan Buddhism in the nineteenth century. His work as a treasure revealer, teacher, and supporter of cultural preservation left an enduring legacy seen in institutions like Dzongsar Monastery and his foundational role in the Rimé movement. Supplication Prayer The Drop of Spring: A Spontaneous Vajra Song of Definitive Meaning That Supplicates the Great Charioteers of the Luminous Mahāmudrā Jamyang Khyentse Wangpo A vajra song supplicating the early Dagpo Kagyu masters while expressing aspirations for realization through the luminous Mahāmudrā path. Read Translated Works Biography The Biography of Dzogchen Khenchen Abu Lhagang Khenpo Tsöndru Khenpo Tsöndru chronicles his teacher Pema Tegchok Loden (1879–1955), from his studies with renowned masters to his role as Dzogchen Śrī Siṃha's abbot, culminating in solitary meditation practice. Read Biography Abbreviated Biography of Jamyang Khyentse Wangpo Jamgön Kongtrul Lodrö Taye Jamgön Kongtrul celebrates Jamyang Khyentse Wangpo's mastery of diverse Tibetan spiritual traditions in this reverent biographical account. Read Mentioned In Menu Close Home Publications Read Listen Watch People Information About Meet the Team Services Translators Donate Research Tool Privacy Policy & Terms of Use SUBSCRIBE Publications Watch People Listen

A prayer aspiring to rebirth in Pemokö, a sacred hidden land where dharmic conditions flourish and worldly obstacles dissolve - composed by Lelung Zhepe Dorje. An Aspiration to Travel to the Hidden Land of Pemokö རྩ་གསུམ་ཀུན་འདུས་པདྨ་ཐོད་འཕྲེང་རྩལ། tsa sum kündü pema tö treng tsal Embodiment of the Three Roots, Pema Tötrengtsal, དཔའ་བོ་མཁའ་འགྲོའི་ཚོགས་དང་བཅས་པ་རྣམས། pawo khandrö tsok dang chepa nam Together with the gatherings of heroes and ḍākinīs , བདག་གི་སྨོན་པ་འགྲུབ་པའི་དཔང་པོ་རུ། dak gi mönpa drubpé pangpo ru Come here unimpededly and remain ཐོགས་མེད་གཤེགས་ལ་འདིར་བཞུགས་དགོངས་སུ་གསོལ། tokmé shek la dir shuk gong su sol Witnessing me as I make this aspiration, I pray. བདག་གཞན་སྐྱེ་འཕགས་ཀུན་ཀྱི་དུས་གསུམ་དུ། dakshen kyé pak kün kyi dü sum du Through whatever collections of virtue that accumulated throughout the three times by myself བསགས་པའི་དགེ་ཚོགས་ཇི་སྙེད་བགྱིས་པ་དང་། sakpé gé tsok jinyé gyipa dang And others, all ordinary beings and noble ones, རིག་འཛིན་མཁའ་འགྲོའི་ཐུགས་བསྐྱེད་བདེན་སྟོབས་ཀྱིས། rigdzin khandrö tukkyé den tob kyi And the power of the truth of the bodhicitta resolve of the vidyādharas and ḍākinīs , སྨོན་པའི་དོན་འདི་ཐོགས་མེད་མྱུར་འགྲུབ་ཤོག mönpé dön di tokmé nyur drub shok May the aim of this aspiration be quickly accomplished without impediment! གངས་ཅན་སྐྱེ་དགུའི་བསོད་ནམས་ཞིང་མཆོག་ཏུ། gangchen kyegü sönam shing chok tu In this supreme meritorious realm of the people of the snow mountains, པདྨས་བྱིན་བརླབ་སྦས་གནས་ཀུན་ཀྱི་མཆོག pemé jin lab bé né kün kyi chok Supreme among all the hidden lands blessed by Padmasambhava is མཁའ་སྤྱོད་གཉིས་པ་པདྨོ་བཀོད་འདི་ཡི། khachö nyipa pemo kö di yi This second Khecara, Pemokö— ངོ་མཚར་སྣང་བ་གཏན་ལ་ཕེབས་པར་ཤོག ngotsar nangwa ten la pebpar shok May we see its wondrous marvel in actuality! འབྱུང་བཞིའི་གཡང་བཅུད་སྣོད་ཀྱི་དགེ་བཅུ་རྒྱས། jung shi yang chü nö kyi gé chu gyé In the environment of the essential wealth of the four elements, the ten virtues increase, and ལོ་ལེགས་སྐྱ་རྒྱལ་འདོད་དགུ་ངང་གིས་འདུ། lo lek kya gyal dögu ngang gi du The grain of a good harvest and everything one could desire naturally come together ནད་ཡམས་འཁྲུགས་རྩོད་དུས་ཀྱི་ཆད་པ་ཀུན། né yam truktsö dü kyi chepa kün Even the names of the calamities of contagious disease, strife, and war are not heard— མིང་ཡང་མི་གྲགས་རྟག་ཏུ་ཤིས་པར་ཤོག ming yang mi drak taktu shipar shok May there be this constant auspiciousness! ཀླ་ཀློ་མི་རྒོད་གཅན་གཟན་འབུ་སྦྲང་སོགས། lalo migö chenzen bu drang sok Barbarians, savages, carnivorous wild beasts and insects and the like, མཆུ་སྡེར་མཆེ་བ་ཅན་ཀྱི་གདུག་རྩུབ་དང་། chu der chewachen kyi duktsub dang With their menacing claws, fangs, and beaks, as well as གནས་སྲུང་སྡེ་བརྒྱད་མཁའ་འགྲོའི་ཆོ་འཕྲུལ་སོགས། né sung dé gyé khandrö chotrul sok The sorcerous tricks of the local guardians, the eight classes of spirits, and the ḍākinīs — གཟུགས་མེད་འཚུབ་མའི་བར་ཆད་ཞི་བར་ཤོག zukmé tsub mé barché shiwar shok May all unseen disruptive obstacles be pacified! སྐྲངས་འབུར་ཤུ་ཐོར་ཚད་ནད་རྐང་འབམ་དང་། trang bur shu tor tsé né kang bam dang May swollen protrusions, abscesses, inflammatory diseases, elephantiasis, དམུ་ཆུ་གྲང་བ་ཆུ་སེར་ལ་སོགས་པའི། mu chu drangwa chuser lasokpé Edema, cold natured illnesses, lymphatic disorders, and all such illnesses འབྱུང་བཞིའི་ནད་དང་དུག་རླངས་རྒྱུན་ཆད་ཅིང་། jung shi né dang duk lang gyünché ching Of the four elements and infectious vapours, དོན་གཉེར་ཅན་ཀུན་བགེགས་མེད་བགྲོད་པར་ཤོག dönnyer chen kün gekmé dröpar shok Be eliminated and all who possess ardour travel without obstruction! གངས་ཅན་བོད་ཀྱི་སྐལ་ལྡན་ཀུན་འདུ་ཞིང་། gangchen bö kyi kalden kün du shing May the fortunate ones of snowy Tibet come together བཤད་སྒྲུབ་ཐུབ་བསྟན་སྙིང་པོ་དར་བ་དང་། shedrub tubten nyingpo darwa dang And spread the essential teachings of theory and practice, ཁྱད་པར་རྡོ་རྗེའི་ཐེག་པའི་མྱུར་ལམ་ལས། khyepar dorjé tekpé nyurlam lé Particularly, by the swift path of the Vajrayāna , སྦས་གནས་གྲུབ་ཐོབ་ཕོ་མོས་གང་བར་ཤོག bé né drubtob po mö gangwar shok May the hidden land be filled with male and female accomplished ones. གང་ཞིག་གནས་འདིར་བགྲོད་པ་ཙམ་བགྱིས་མོས། gangshik né dir dröpa tsam gyi mö Whoever merely aspires to reach this place— སྡིག་སྒྲིབ་ཉེས་ལྟུང་དྲི་མའི་ཚོགས་དག་ནས། dikdrib nyetung drimé tsok dak né Their accumulated stains of misdeeds, obscurations, faults, and downfalls will be purified, ཉམས་དང་རྟོགས་པ་ངང་གྱིས་འབར་བ་དང་། nyam dang tokpa ngang gyi barwa dang And by the natural blazing of experience and realisation, རྩ་རླུང་ཐིག་ལེ་སྨིན་ཅིང་གྲོལ་བར་ཤོག tsa lung tiklé min ching drolwar shok May the channels, winds, and essences ripen and be liberated! གནས་འདིའི་སྒོ་འབྱེད་བཞད་པའི་རྡོ་རྗེ་དང་། né di gojé shepé dorjé dang May the intentions of the ones who opened this hidden land, Zhepe Dorje and རྒྱལ་ཡུམ་ལྷ་གཅིག་རྡོ་རྗེ་སྐྱབས་བྱེད་ཀྱི། gyalyum lha chik dorjé kyab jé kyi The mother of the victorious ones Lhachik Dorje Kyabje, [ 1 ] ཐུགས་ཀྱི་བཞེད་པ་ཇི་བཞིན་འགྲུབ་པ་དང་། tuk kyi shepa jishin drubpa dang Be accomplished just as they were made. བསྐལ་པ་རྒྱ་མཚོའི་བར་དུ་ཞབས་བརྟན་ཤོག kalpa gyatsö bardu shabten shok May they both live for an ocean of eons! གསང་མཆོག་མཁའ་འགྲོ་རྒྱ་མཚོས་ལུང་བསྟན་པའི། sang chok khandro gyatsö lungtenpé Those prophesied by the vast multitudes of supremely secret ḍākinīs , སྣ་འདྲེན་དཔའ་བོ་དཔལ་རྒྱལ་རྗེ་འབངས་ཀུན། na dren pawo pal gyal jebang kün The guide, the heroes, the glorious king, the lord and his subjects, གནས་སྐབས་མངོན་མཐོའི་ལེགས་ཚོགས་ཀུན་རྒྱས་ཤིང་། nekab ngön tö lektsok kün gyé shing For the time being, may all excellent things of the higher realms increase for them, and མཐར་ཐུག་པདྨ་འོད་དུ་གྲོལ་བར་ཤོག tartuk pema ö du drolwar shok May they ultimately be liberated in the [Palace of] Lotus Light! མཁའ་འགྲོ་རྒྱ་མཚོས་རྟག་ཏུ་གྲོགས་མཛད་ཅིང་། khandro gyatsö taktu drok dzé ching May the hosts of ḍākinīs always offer companionship, དམ་ཅན་སྲུང་མས་འཕྲིན་ལས་སྒྲུབ་པ་དང་། damchen sungmé trinlé drubpa dang The oath-bound protectors accomplish their enlightened activities, and ཇི་ལྟར་བརྩིས་པའི་ལས་ཀྱི་བྱ་བ་ཀུན། jitar tsipé lé kyi jawa kün Every deed and action, just as they have been divined, བསྟན་འགྲོའི་དོན་ཆེན་ཁོ་ནར་འགྱུར་བར་ཤོག ten drö dön chen khonar gyurwar shok Result only in great benefit for the teachings and beings! གནས་འདིའི་ཕྱོགས་སུ་ངལ་བ་བརྟེན་པ་ཀུན། né di chok su ngalwa tenpa kün May all the weary ones who strive to reach this place རྟག་ཏུ་བླ་མ་མཁའ་འགྲོས་རྗེས་བཟུང་སྟེ། taktu lama khandrö jezung té Always be watched over and accepted by the guru and ḍākinīs , and ཐུགས་རྗེའི་བྱིན་རླབས་སྙིང་ལ་འཇུག་པ་དང་། tukjé jinlab nying la jukpa dang The blessing of compassion enter into their hearts, འདི་ཕྱིའི་དོན་རྣམས་ངང་གིས་འགྲུབ་པར་ཤོག di chi dön nam ngang gi drubpar shok So they naturally accomplish the benefit of this life and the next! སྤྲུལ་པའི་གནས་འདིའི་རྟེན་འབྲེལ་འགྲིག་པའི་མཐུས། trulpé né di tendrel drikpé tü May all the invading enemies of snowy Tibet be averted གངས་ཅན་བོད་ཀྱི་མཐའ་དམག་ཀུན་བཟློག་ཅིང་། gangchen bö kyi tamak kün dok ching By the power of the auspicious interdependence of this emanating place, and སྐྱེ་དགུ་ཐམས་ཅད་བོད་ཞིང་སྐྱིད་པ་དང་། kyegu tamché bö shing kyipa dang May all the beings of the land of Tibet be happy, and ཐུབ་པའི་བསྟན་པ་དར་ཞིང་རྒྱས་པར་ཤོག tubpé tenpa dar shing gyepar shok The doctrine of the Buddha flourish and spread! ངན་སོང་གསུམ་གྱི་སྡུག་བསྔལ་ཀུན་ཆད་ཅིང་། ngensong sum gyi dukngal kün ché ching May all the suffering of the three lower realms cease, and ཁམས་གསུམ་འོག་མིན་ཞིང་དུ་འབྱོངས་པ་དང་། kham sum womin shing du jongpa dang The three realms attain the perfection of Akaniṣṭha ! ཇི་སྲིད་ནམ་མཁའ་ཟད་པར་མ་གྱུར་བར། jisi namkha zepar magyurwar May the ornamented wheels of the three secrets blaze གསང་གསུམ་རྒྱན་གྱི་འཁོར་ལོ་འབར་བར་ཤོག sang sum gyen gyi khorlo barwar shok For as long as space remains! COLOPHON ཅེས་ལའང་དཔའ་བོའི་ཁྱུ་མཆོག་འོར་ཤོད་ཨོ་རང་གི་ཁྱིམ་བདག་ཆེན་པོ་དཔལ་རྒྱལ་གྱིས་སྦས་ཡུལ་ཆེན་པོ་པདྨ་བཀོད་མགྲིན་པ་ལོངས་སྤྱོད་ཀྱི་འཁོར་ལོའི་ཆ་ལས་གནས་ནང་སྡིངས་ཀྱི་སྒྲུབ་སྡེ་པདྨ་འོད་གླིང་གི་འདུས་པ་རྣམས་ལ་རྒྱུན་དུ་བཙུགས་ཆོག་པ་དགོས་ཚུལ་གྱིས་བསྐུལ་མ་མཛད་པ་བཞིན་རིག་པ་འཛིན་པ་བཞད་པའི་རྡོ་རྗེས་བག་ཡོད་ཅེས་པ་ཆུ་མོ་གླང་གི་ལོ་སྤྲེའུ་ཟླ་བའི་དཀར་ཕྱོགས་ཀྱི་གྲལ་ཚེས་དགེ་བར་པདྨ་ཡང་སྡོང་གི་ཁང་བུར་ཤར་མར་སྤེལ་བའི་ཡི་གེ་པ་ནི་རྡོ་རྗེ་གསང་བདག་གོ། Thus, the great householder Palgyal[ 2 ] of the supremely heroic Orshö Orang family requested Zhepe Dorje on behalf of the monks of the Pema Ö Ling retreat center in the sacred place of Nang Ding, which is the aspect of the throat cakra of enjoyment in the great hidden land of Pemakö , for an essential [prayer] that would be suitable for regular use. Accordingly, in the quaint residence of Pema Yangdong Dorje on the virtuous day of the first half of the Monkey month in the Female Water Ox year (1733) called Incautious[ 3 ], the vidyādhara Zhepe Dorje clearly dictated [this prayer] to the scribe Dorje Sangdak. NOTES [1] Lha gcig rdo rje skyabs byed, BDRC P2CN4771 [2] Personal Communication – Franz-Karl Ehrhard (2018). Orshö Orang were landed nobility in eastern Kongpo and important benefactors (sbyin bdag) specifically to Chöje Lingpa (1682–1720). The transliteration for this textual line is: dpa' bo'i khyu mchog 'or shod o rang gi khyim bdag chen po dpal rgyal gyis. [3] The term for the female Water Ox is bag med (pramādin). Although it is a rendering of a negative verb of existence—med pa, it is commonly written with a positive verb of existence—yod pa, lending to a rendering of bag yod. [4] For more information about the life of Lelung Zhepai Dorje see Tom Greensmith” The Fifth Lelung Jedrung, Treasury of Lives . Photo credit: Lelung Dharma Centre Thanks to Adam Pearcey at Lotsawa House for his editing. Published: December 2020 BIBLIOGRAPHY Lelung Jedrung Zhepe Dorje (sle lung rje drung bzhad pa’i rdo rje). 1982. sbas yul pad+mo bkod du bgrod pa’i smon lam . In gsung ’bum/bzhad pa’i rdo rje , vol.7, 515–520. 大谷大学图书馆. 京都市. BDRC W1CZ2744 . Abstract A prayer to take rebirth in the hidden sanctuary of Pemakö, where obstacles such as sickness and conflict are scarce or nonexistent and favourable conditions may aid progress on the Dharma path. BDRC LINK W1CZ2744 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 04:32 TRADITION Geluk | Nyingma INCARNATION LINE Lelung Jedrung HISTORICAL PERIOD 18th Century TEACHERS The Sixth Dalai Lama, Tsangyang Gyatso The Fifth Panchen Lama, Lobsang Yeshé Damchö Sangpo Mingyur Paldrön Chöje Lingpa Dönyö Khedrup The First Purchok, Ngawang Jampa Ngawang Chödrak Yeshé Gyatso Damchö Gyatso Losal Gyatso Lhündrup Gyatso Dungkar Tsangyang Drukdrak The Second Dzogchen Drubwang, Gyurme Tekchok Tendzin TRANSLATOR Tib Shelf INSTITUTIONS Lelung Monastery Mindroling Ngari Dratsang Chokhor Gyal Trandruk Potala Tsari STUDENTS Kunga Mingyur Dorj e Dorje Yom e Kunga Paldzom Lobsang Lhachok Dönyö Khedrub Polhané Sönam Tobgyé Ngawang Jampa Mingyur Paldrön The Fifth Dorje Drak Rigdzin, Kalzang Pema Wangchuk Lhasang Khan AUTHOR Lelung Zhepe Dorje An Aspiration to Travel to the Hidden Land of Pemokö VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators 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.

Tracing Galenteng Monastery from its founding by Lhalung Pelgyi Dorje through its evolving construction, lineage affiliations, and even its changing name and pronunciation. The History of Galenteng Monastery The monastery sits in the Khorlo Valley [ 1] in the district of Dege. Initially, after killing the Tibetan King Lang Darma (r. 838–842), [ 2 ] Lhalung Pelgyi Dorje (early 9th cent. – mid 9th cent.) [ 3 ] fled to Do Kham in the year 1005/6 [ 4 ] and built a square meditation building without a central pillar. Later, Lord Ling Repa (1128–1188) [ 5 ] of the Kagyu [order] came and restored that meditation building. Then, while Ga Anyen Dampa (1230–1303) [ 6 ] was traveling to China, he constructed a protectors’ temple called Utter Victory Over Mara . [ 7 ] At a later time during the eleventh calendrical cycle (1600), the dharma lord Tenpa Tsering (1678–1738) [ 8 ] established an entire monastery, primarily building The Completely Victorious Teachings of the Buddha Assembly Hall along with its sacred objects and shrine rooms. Ga from the name Ga Ling [ 9 ] is a sub-category of the six principal Tibetan clans. In ancient times, there was a region that was cut off from the Ga clan and was known as the Land of Asha. [ 10 ] Due to the fact that the people [in that region] were not able to [properly] pronounce Ling, the word corrupted to Len. [ 11 ] Legend has it that when Anyen Dampa was travelling to China, he removed his saddle [to rest] at Galenteng and over time, the meaning of Galen [ 12 ] was said to derive from this [anecdote]. However, concerning this statement, Namkhai Norbu (1938–2018) [ 13 ] comments, “Since Anyen Dampa was riding a horse while traveling to China and while returning to Tibet, he would have unsaddled his horse every day. If [it is like the legend asserts], then all those areas in China and Tibet would be called Galenteng!” Consequently, since this place is in the center of the Land of Asha, the principal area of the ancient Ga descendants, it is conventionally known as Galing. After Lang Darma was set upon the throne the Buddha’s doctrine greatly diminished, and it was at this time that Lhalung Pelgi Dorje murdered him and then rode out in the direction of Do Kham [to escape]. When he [arrived and] set his lotus feet upon Galingteng, he saw that it was a marvelous place and constructed a square meditation building without a pillar. There he practiced for a few months. Since the families of the Asha [region] were well-disposed toward the teachings, they paid great respect and service toward Lhalung Pelgyi Dorje. However, he did not continue to reside in the area, and he travelled to the nearby cave of the Secret Lord, which had been blessed by Guru Pema. This place is in the central mountain of the supreme secret site of the peaceful and wrathful deities of the three families. This is where he spent the rest of his life, later passing into a body of rainbow light. [In a later period], Lord Ling Repa (of the Pakdru Kagyu) arrived at Galingteng and restored the meditation building of Lhalung Pelgyi Dorje. It is also where he taught the excellent teachings to the people of that land for a few months and built an additional square meditation building equal in size to the [other] meditation building. In that place, he accepted a few disciples, and their lineage holders resided there until [very] recently. Thereafter, when the teacher Ga Anyen Dampa was travelling from China to Tibet, he set his lotus feet upon Galingteng in Do Kham, arriving at the meditation building of Lhalung Pelgyi Dorje. There he constructed a protectors’ temple called Utter Victory Over Mara . It was from that period that the transmissions of the secret mantra of the Nyingma, Kagyu, and Sakya [traditions] were continued without partiality. These teachings became the tradition of Lhalung Pelgyi [Dorje] of Galing. At a later time when the dharma lord Tenpa Tsering was building twenty-five temples [ 14 ] in Derge, he built Galingteng’s Completely Victorious Teachings of the Buddha Assembly Hall . [At that time] there were Lhalung Pelgyi Dorje’s meditation building and the outer and inner meditation [sections] of the lord of adepts Ling Repa’s meditation building. Frescos of the Kagyu and Nyingma [traditions] could be seen in the central and left shrine halls of the temple. Up until recently the shrine hall to the left, in particular, was set with statues of the peaceful and wrathful guru as well as the twenty-five disciples consisting of the lord and his subjects. [ 15 ] That shrine hall was widely known as The Nyingma Shrine Room . [ 16 ] Following the example of the prayer festival [ 17 ] in Lhasa, the king of Dege inaugurated the practice of The Great Six Assemblies of the Convocation [ 18 ] at Lhundrubteng’s Gonchen Monastery [ 19 ] and its seven subsidiary monasteries within which Galing Monastery is included. Later, the tradition of appointing an abbot from Ngor Tartse, [a guru’s residence at Ngor Ewam Choden Monastery], [ 20 ] at [Galingteng Monastery] flourished. This abbot was known as Rongpo Yarmar. [ 21 ] Many excellent and great beings came including: Sanggye Lhundrub [ 22 ] a guru of scholars and adepts, Ronpo Sherab Chozang, [ 23 ] and guru Nawang Pelden. [ 24 ] As the teachings from the previous tradition of Lhalung Pelgyi Dorje diminished, the people there considered it to be a monastery of the glorious Ngor [tradition]. More recently, many gurus of the Nyingtik , or Heart Essence, lineage came including the teacher-student pair of Galing Guru Kunga Pelden [ 25 ] and Khyentse Chokyi Wangchuk. [ 26 ] Once again the teachings of Dzogchen, or the Great Perfection, spread. Thus, for over nine-hundred years since the founding of this monastery, excellent and great beings who continued to come to [Galingteng] built many sacred objects and shrine rooms. Yet most importantly, during the time of the previous Galing Khyentse, a list was arranged containing names of the [sacred buildings and objects] that had been [at the monastery]. As mentioned beforehand, there is the four-pillared Completely Victorious Teachings of the Buddha Assembly Hall constructed by the dharma lord Tenpa Tsering, Lhalung Pelgyi Dorje’s meditation building, the lord of adepts Ling Repa’s meditation building that has outer and inner [sections], the temple of Rongpo Yarmar, the temple shrine room which is of the Nyingma, Kagyu, and Sakya [traditions], Ga Anyen Dampa’s protectors’ temple called Utter Victory Over Mara , a giant prayer wheel, another shrine room, Galing Khyentse’s palace, and living quarters for over eighty monks. When it comes to the principal sacred objects, they include a pair of statues of the Buddha about a cubit high made of the Indian alloy called li khra , [ 27 ] a statue of the Mahakala’s Warm Bird [ 28 ] handcrafted by teacher Ga Anyen (It is widely known that at the heart of this statue remains the warmth of a bird.), three statues of a peaceful guru, a wrathful guru, and a lion guru, a statue of Vajrabhairava, a statue of Derge’s protector Nyenchen Getok Buzik Je, [ 29 ] a golden reliquary inlaid with precious stones, and cymbals called Dzamling Yezhag , which were famously brought by a garuda (These are said to be imprinted with the beak of the garuda.). Concerning the source of offerings such as the expenditure for conducting practices at this monastery: Previously, the followers [ 30 ] of the monastery were from six settlements—three settlements of Gyachu and three from Lezil . [ 31 ] Now, there are only the three settlements of Lezil (The other set of three does not exist.). They present offerings such as grains, butter, and cheese. The local Tibetan governing regimental commanders known as Khyung and Ton [ 32 ] respected Galing Guru Kunga Pelden as their main guru. As such, there are many taxed farmlands from places such as Korlo Valley, Khar Sum Valley, and Mar Rongnang,[ 33 ] which have been collected together. This monastery has four main administrators and around twenty service workers. Each of the main administrators hold their responsibilities for seven years. However, during the Cultural Revolution, the monastery’s sacred objects and shrine rooms were completely destroyed, and only the name remained. These days the temple, the statues of the Buddha and his principal retinue as well as the statues of Guru [Rinpoche] and his principal retinue have been newly constructed. More than forty monks [currently] reside at the monastery. COLOPHON None NOTES [1] 'khor lo mdo [2] glang dar ma or u'i dum bstan/'u dum bstan (Tri Üdum Tsen), BDRC P2MS13219 There are various dates put forth concerning the time period of Lang Darma, but here we are presenting from Dates in Tibetan History and Key Events in Neighboring Lands in The Tibetan History Reader, edited by Tuttle Gray and Schaeffer Kurtis R., Xv–Xxiii. New York: Columbia University Press, 2013. [3] lha lung dpal gyi rdo rje, BDRC P6986 [4] The script in the text is unclear if it is 1005 or 1006. Regardless, these dates need to be taken into consideration with the proposed dating of Lhalung Pelgyi Dorje and Lang Darma. See note above. [5] gling ras pa pad+ma rdo rje, BDRC P910 [6] sga a gnyan dam pa kun dga' grags pa, BDRC P2612 [7] bdud las rnam rgyal. [8] sde dge rgyal po 10 bstan pa tshe ring, BDRC P4095 [9] sga gling [10] 'a zha'i yul [11] len [12] sga len [13] nam kha'i nor bu [14] The clause here is: dus phyis chos rgyal bstan pa tshe ring gis sde dge las dgon nyi shu rtsa lnga bzhengs pa'i du|. We have consulted a handful of Tibetan and Western Tibetologists concerning las dgon and have not yet come to a definitive answer. According to Jann Ronis’ work The Deeds of the Dergé King in Sources of Tibetan Tradition edited by Kurtis R. Schaeffer, Matthew T. Kapstein, and Gray Tuttle, 607–614, New York: Columbia University Press, 2013, Tenpa Tsering constructed seventeen temples during his reign. There are, additionally, twenty-five major Sakya temples in Dege; however, the translators have not found a corroborating list. It has also been suggested that these are statues of the Raven-Faced Mahākāla (las mgon, Kakamukha Mahākāla), a retinue protector figure of Catubhuja Mahākāla. If you are able to provide any help in this matter, please contact Tib Shelf. [15] rje 'bangs nyer lnga [16] snying ma'i lha khang [17] smon lam [18] 'dzoms pa’i drug 'du chen mo [19] lhun grub steng, BDRC G193 [20] ngor thar rtse and Ngor e waM chos ldan, BDRC G211 [21] rong po yar mar [22] sangs rgyas lhun grub [23] rong po shes rab chos bzang [24] ngag dbang dpal ldan [25] kun dga' dpal ldan, BDRC P6963 [26] mkhyen brtse chos kyi dbang phyug [27] This is said to be made from gold, silver, zinc, and iron. [28] mgon po byi'u drod ma [29] gnyen chen gad thog bug zig rje [30] lha sde [31] brgya chu shog and Le zil shog [32] khyung, BDRC C11MS134 and ston [33] 'khor lo mdo, mkhar sum mdo, and dmar rong nang BIBLIOGRAPHY 'Jigs med bsam grub. 1995. Sga len dgon pa (sde dge rdzong) . In Dkar mdzes khul gyi dgon sde so so'i lo rgyu gsal bar bshad pa, vol. 1, pp. 240–241. Beijing: Khrung go'i bod kyis shes rig dpe skrun khang. BDRC W19997 Abstract A short text concerning Galenteng Monastery purportedly initially established by Lhalung Pelgyi Dorje. Its construction, linage affiliation, pronunciation, and orthography changed over time lending itself to a multitude of modifications. BDRC LINK W19997 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 00:27 TRADITION Nyingma | Kagyu | Sakya FOUNDED 1005/1006 REGION Derge ASSOCIATED PEOPLE Lhalung Pelgyi Dorje Ling Repa Anyen Dampa The Tenth Derge King, Tenpa Tsering Sanggye Lhundrub Ronpo Sherab Chozang Guru Nawang Pelden Kunga Pelden Jamyang Khyentse Chokyi Wangchuk TRANSLATOR Tib Shelf INSTITUTION N/A INCARNATION LINES Unknown AUTHOR Jigme Samdrup The History of Galenteng Monastery VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! Name * Email* Submit Tib Shelf is a not-for-profit organisation dedicated to translating, presenting and preserving primary source Tibetan texts across a vast array of genres and time periods. We make these literary treasures accessible to readers worldwide, offering a unique window into Tibet's rich history, culture and traditions. Tib Shelf has been accredited by the British Library with the International Standard Serial Number (ISSN): 2754–1495 CONTACT US | SHELVES@TIBSHELF.ORG © 2024 Tib Shelf. All rights reserved.

From imperial-era Nyingma roots to its 17th-century Geluk conversion, Drago Monastery continues as a major Buddhist center, now housing 500 monks and preserving Tibetan culture. A Brief History of Drago Monastery The glorious Hor Drago Ganden Rabten Nyamgal Ling Monastery upholds the Great Lord’s (Tsongkhapa) tradition, the refined gold of the Victor’s teachings. [ 1 ] Tibet—a great land of accomplishment completely encompassed by mountains—is the stage of our sole, destined deity, the most exalted Lotus Holder (Avalokiteśvara). It is in this deity’s realm that the flower of the snow-mountain people of Tibet fell. When Gyalse Lhalung Palgyi Dorje was practicing and passing through the Six Ranges of Dokham: Drida Salmogang, Tsawagang, Markhamgang, Poborgang, Mardzagang, and Minyak Rabgang, following his liberation of Langdarma, he constructed the initial Hor Drago Monastery (around 920 CE) .[ 2 ] This occurred in the supreme sacred place of Ramagang, which is endowed with such excellent qualities as the four pillars and the four protectors of the land .[ 3 ] It is located about a mile south of the center of the Drago district, a county called Trehor Dago of Dotö, which belongs to greater Tibet when Tibet is divided into Tibet and greater Tibet. Today we can see the supreme, sacred places of Lhari Chödzong Mukpo and Dori Barsing, where Lhalung Palgyi Dorje conducted accomplishment practices for some time in the many caves where ḍākinīs congregate. [ 4 ] He gathered the accumulations [of merit and wisdom] through making an unthinkable amount of real and mentally emanated offerings to the buddhas and bodhisattvas of the ten directions. As a sign of this accomplishment, there is an imprint of one of his offerings in the stone at the sacred place of Ramagang, which can still be seen today. In 1633, Dza Chöje Ngawang Puntsok, the great heart disciple of the Fifth Supreme Victor, Ngawang Lobsang Gyatso who is the crown jewel of all beings, even the gods, converted Hor Drago Monastery to the Geluk tradition. [ 5 ] He named the monastery The Steadfast and Utter Victorious Religious Institutional Abode: A Wish-Fulfilling Jewel of the Victor’s Teaching and All-Conquering Order of the Powerful Sovereign ( Ganden Rabten Namgyal Ling Chödra Gyalten Yishin Norbu Wangi Gyalpo Chokle Nampar Gyalwe De ). The victorious resounding drum of this monastery’s fame came to fill the earth. [DRAGO MONASTERY'S ARTWORK] At that time, the benevolent lord Tseten Norbu, an emanation of a great bodhisattva king, was the great ruler of the land. [ 6 ] Being a descendent of Hor Godan Khan, Tseten Norbu was a descendent of the heavenly king, lord Genghis Khan. The benevolent lord Tseten Norbu sent applications to the kings of Tibet and China (Manchu), intending to construct Drago Monastery’s principal sacred object—a Jowo Rinpoche statue of white silver and riches as a representation of the Teacher (Buddha Śākyamuni). Having invited craftsmen from Nepal and other areas, the beautifully crafted and high-quality statue was constructed for devotees to collect their merit. The Nanghola Temple, which is also named “Marvelous Temple,” was built to house this precious statue .[ 7 ] Above its door, the temple’s name was written in three scripts: Tibetan (Tsedé Ling), Mongolian (Nanghola), and Chinese. Namkha Gyen, an unrivaled and divinely emanated artisan, was born in the village of Tropa, Drago. [ 8 ] When he was a young boy, he went to herd cattle but ended up falling asleep. In his dream he had a vision of the master Lake-Born Vajra (Padmasambhava), who said to him, “From now on you must paint deities, as it’ll accomplish vast benefit for beings.” [ 9 ] The master then handed Namkha Gyen the artistic tools that he would need. Upon awakening from his nap, Namkha Gyen recalled many imprinted memories from his previous lives, then noticed four brushes and a complete set of tools right in front of him, which he clutched immediately. Never needing to learn how to paint, he became widely known as a divinely emanated artisan, as his innate talent naturally produced divine works of art. There are many of his sacred paintings at the monastery that are endowed with refined artisanship and shimmer with blessings. Painted scrolls and frescos of the six ornaments, two supreme ones, and Sukhāvatī are some of these precious sacred works. [ 10 ] It is said that a master woodcarver capable of engraving a lion and snow mountain facing each other on a single grain of barley was born in a village called Dragyab in Drago. [ 11 ] He carved many scriptural woodblocks and statues of buddhas and bodhisattvas, including the four Kadam deities, a liberating diagram, the Kuntik maṇḍala, and woodblocks of the Great Compassionate One (Avalokiteśvara). [ 12 ] (Historical documents also record that he carved the monastery’s name above the door in Mongolian, but this has yet to be found.) ESTABLISHING DRAGO MONASTERY'S PHILOSOPHICAL COLLEGE In Kardze Kushab Trungsar Lama Lobsang Puntsok’s dream, a samaya-breaking elemental spirit was on the verge of wreaking havoc by loosening an arrow at Drago Monastery. [ 13 ] The lama thought establishing a philosophical college would be beneficial in preventing this catastrophe. When Drago’s political rulers came before him, he described his dreams in minute detail. [Upon learning about the vision], the people of Drago requested him to come and establish the philosophical college. But Lama Lobsang Puntsok replied, “In the past, the Great Fifth [Dalai Lama] ordered Amdo Jamyang Shepa to establish philosophy colleges at thirteen monasteries in Hor. So, you should invite him.” [ 14 ] At first, a messenger was dispatched to Ladrang Tashikhyil to invite Amdo Jamyang Shepa, and slowly about a hundred laypeople and monastics of Drago made the trip. [ 15 ] Jamyang Shepa embarked on his journey to Drago after receiving the initial messenger. But, since it was not the right time for him to come, a fiercely powerful and massive river unlike anything seen before surged and flooded the road. They waited there for a while, but Jamyang Shepa came to realize that the timing was not quite right. So, before making his homeward journey, he sent a skilled swimmer with a letter that read, “Although this is not the right time for me to come to Drago, at some point, there will be a person named Jamyang who will establish a philosophical college at Drago Monastery.” [Many decades later,] Jamyang Shepa’s reincarnation Jamyang Surpa who lived at Sera Keutsang Hermitage eventually came to Kham and established Drago Monastery’s philosophical college for sūtra studies in the “All-Mighty,” Fire, Female-Ox year (1817) of the fourteenth sexagenary. [ 16 ] AN ACCOUNT OF DRAGO MONASTERY'S SUBLIME LAMAS Jetsun Lama Dampa Keutsang Lobsang Tenzin Yargye On the fifteenth day of the third month of the Wood, Sheep year in the village of Kharshul, Karze, the glorious and kind Lobsang Tenzin Yargye was born to Tsetan (father) and Atso (mother) .[ 17 ] He was ordained at the age of seven by the glorious and excellent Trungsar Dorjechang Losang Puntsok Tutob Gyatso. [ 18 ] Kushap Lodrö Puntsok came to recognize him as the reincarnation of Keutsang Lama Pönlop Jampa Mönlam. [ 19 ] When he went to Lhasa at the age of twelve, he studied the sūtra and tantra teachings as he relied upon many spiritual masters—namely, the omniscient protector, [the Eleventh Dalai Lama] Khedrup Gyatso. [ 20 ] He would later return to Kham and take responsibility for Drago Monastery’s teachings of scripture and realization all the while compassionately caring for his disciples. Lobsang Tenzin Yargye authored numerous texts, including The Essence of Tantra and Sūtra: Notes Taken During the Bestowal of The Fifty Verses on the Lama and Eight Serious Downfalls and Fourteen Root Downfalls ; The Harbor from which Bodhisattva Captains Board on the Ship That Traverses the Ocean of the Two Accumulations: How to Practice the Stages of the Path to Enlightenment conjointly with Mahāyāna Mind Training ; Stream of Faith: A Melodious Praise to Remember the Guru’s Kindness ; The Guide who Presents the Excellent Path of Great Bliss: Pith Instruction for the Yoga of Harnessing Amitābha combined with the Practice of Transference . In the perception of his disciples, he concluded his life by dissolving his rūpakāya while abiding in meditative equipoise within the dharmadhātu, the nature of bliss and emptiness. This sublime being’s reincarnation took birth twice in the village of Gangshab, but both ended up passing away shortly after. [ 21 ] Keutsang Choktrul Rinpoche, Tubten Palden Gelek Nyamgyal In the Water, Male-Tiger year of the fifteenth sexagenary cycle, Tubten Palden Gelek Nyamgyal was born in Shaposhi in eastern Minyak to Apo (father) and Tsering Drölma (mother). [ 22 ] Sigyab the great vajra-holder prophesied and recognized him as the reincarnation of the supreme Keutsang. [ 23 ] When he turned four on the sixteenth day of the eleventh month in the Wood, Snake year, Drago Monastery invited him to Sengdeng Hermitage Dechen Samten Ling and offered him the room called “Tashi Nyi'ö Khyilwa.” [ 24 ] At the age of eight, he was enthroned as Drago Monastery’s throne holder. He eventually traveled to Lhasa and studied all the teachings of sūtra and tantra. Being endowed with unimaginable qualities of erudition and discipline, he became as famed as the sun throughout China and Tibet. Dragkar Tulku Lobsang Palden Tenzin Nyendrak Lobsang Palden Tendzin Nyendrak was born in the fifteenth sexagenary cycle. [ 25 ] He became a great scholar who hoisted the precious victory banner of theory and practice into the sky. He accomplished this by bestowing the teachings of the fourth guide of this fortunate age (Buddha Śākyamuni) and the great Jamgön Lama Tsongkhapa’s teachings of scripture and realization. There are twelve volumes of his works that cover sūtra, tantra, and the general sciences. His main residence was Gethar, situated in Drago. [ 26 ] Tri Rinpoche Jampa Chödrak Tri Rinpoche Jampa Chödrak was born in the village of Walung. [ 27 ] He enrolled in Drago Monastery’s religious studies institution at an early age and studied Prajñāpāramitā and valid cognition, among other topics. He traveled to central Tibet at the age of fifteen and enrolled at Drepung Monastery, where he thoroughly studied the five major subjects .[ 28 ] There he earned a Geshe Lharam degree and became well known since he was the top of his class. [ 29 ] He went on to enroll in the glorious Gyumé Monastery and became an erudite authority in the study of secret mantra. [ 30 ] He later became the abbot of Gyumé and subsequently Jangtse Monastery’s throne holder. [ 31 ] In 1920, he became Ganden Monastery’s golden-throne holder and continued to conduct marvelous and unfailing spiritual activities of the three spheres. [ 32 ] After completing his role as the Ganden throne holder, he traveled to Nepal and renovated the Svayaṃbhūnāth Stūpa and consecrated it while he presented an immense number of offerings. This, in turn, made him extremely popular. [ 33 ] In the end, he passed into the dharmadhātu. His reincarnation, Jampa Chökyi Tendar, was born in Lhasa. [ 34 ] He enrolled in a monastery at a young age and learned the Tibetan scripts and studied Buddhist scripture. He later came to Drago Monastery and was the monastery’s throne holder. He accomplished magnificent benefit for sentient beings and the teaching by heading prayer festivals. Tulku Lobsang Palden Tenpe Gyaltsen Lobsang Palden Tenpe Gyaltsen, the reincarnation of Khenpo Lobsang Wangchuk, was born in the nomadic area of Norpa, Drago. [ 35 ] He traveled to Lhasa and enrolled in a monastery at the age of twenty, where he thoroughly and broadly studied the teachings of sūtra and tantra. Returning home, he greatly benefitted his disciples and the restoration of the teachings until he passed away at the age of sixty-one. Trehor Kyor Pönpo Rinpoche Tsewang Norbu Trehor Kyor Pönpo Rinpoche Tsewang Norbu, the renunciant lord of siddhas, was born in the village of Tropa, adjacent to the central district of Drago. [ 36 ] Ever since he was young, he was free from the behaviors of ordinary people, possessed a strong faith in the Three Jewels, and developed renunciation, bodhicitta, and a pristine view in his heart. He enrolled in Drago Monastery, where he studied reading while he was receiving teachings. Following his time at Drago Monastery, he went to Lhasa and enrolled at Drepung Monastery, where he thoroughly studied the main scriptures. There he earned a Geshe Lharam degree and became well known since he was the top of his class. Eventually he entered the glorious Gyumé Monastery and studied the great secret-mantra tradition. In the end, he renounced all worldly matters and entrusted his three doors of body, speech, and mind to a life of isolation, while he practiced all that he had learned. Consequently, he developed clear realization, leading people to revere him as the crown jewel of all scholars and siddhas and giving him the moniker of the “Second Lord Milarepa.” Kushab Jampa Rinpoche Kushab Jampa Rinpoche’s first reincarnation was Lama Lobsang of Hor .[ 37 ] He was the master of the twenty-five lamas of the local ruler. His residence was at Sangra Hermitage, where he practiced meditation, eventually passing away. [ 38 ] The second reincarnation, Geshe Gönpo Rinchen, was born in the nomadic area of Norwa, Drago .[ 39 ] He went to Lhasa in central Tibet, where he enrolled in a monastery and received a Geshe degree. After returning to his homeland, he gave numerous teachings, empowerments, and transmissions. In the end, he upheld the lifestyle of a renunciant yogin, practicing the essence of the scriptures. This resulted in the state of his accomplishment reaching a high level. The third reincarnation, Kushap Jampa Rinchen, was born in Tau, and Purchok Jampa Rinpoche recognized him as the reincarnation of the previous Jampa Rinpoche .[ 40 ] He was accepted by Kushab Khentrul and went to Lhasa at the age of fifteen to join Drepung Monastery. He took the title of “Tulku of the Great Assembly” and completed the studies of five major scriptural subjects. He escaped to India in 1950 and is still alive, emanating the light of scholastic qualities. [ 41 ] Furthermore, like an unbroken garland of jewels, there have been numerous learned and accomplished holders of the Tripiṭaka. Gehse Sönam Gönpo and Geshe Yeshe Norbu are two such examples of these excellent and great beings. They are emanations merely playing the role of a human. [ 42 ] All these excellent beings benefitted the precious Buddhist teachings and sentient beings in addition to developing Drago Monastery’s teachings that integrate the sūtra and mantra traditions. There are an unlimited number of biographies concerning these spectacular people but penning them here would be much too extensive. DRAGO MONASTERY'S FOUR GREAT HERMITAGES 1. In the past, Sanglung Palgyi Hermitage in the Sugye valley was the abode of numerous yogins known as the "four protectors and five communities.” [ 43 ] Take Repa Janchup Öser as an example of one of these yogins. [ 44 ] Lobsang Tsultrim Tenpe Gyaltsen and Lamdrak Dorjechang Kalsang Namgyal were among the many others who came to live there. [ 45 ] The hermitage holds a tradition of having twenty-five monks live at the hermitage. 2. Sungjuk Gawé Hermitage situated in Noru is the sacred place of accomplishment of Tongkor Lama Jamyang Gedun Gyatso and Amdo Lama Döndrub Miyi Senge. [ 46 ] It maintains a tradition of having twenty-five monks live at the hermitage. 3. Sengdeng Hermitage was the seat of Pangnang Kyabgön Shalupa. [ 47 ] Eventually Ala Geshe Yeshe Tsöndru lived there, followed by Kharsar Lama Sönam Tashi, Keutsang Lama Tenzin Yargye, and Keutsang Tubten Palden Gelek Nyamgyal, respectively. [ 48 ] Twenty-five monks live at the hermitage. 4. Sangra Hermitage was founded by the benevolent lord Tseten Norbu for twenty-five Hor lamas to teach, practice, and study secret mantra. [ 49 ] Geshe Gönpo Rinpoche later developed it even further. Then Khentrul Lobsang Palden Tenpe Gyaltsen and Yangtrul Jampa Tubten Rinchen lived there. There are twenty-five monks, five nuns, and around one hundred male and female lay disciples at the hermitage. RASOGANG On the sacred Rasogang (Goat Feeding Hill) there is a stūpa which the Dharma king Aśoka erected with his magic power. [ 50 ] This occurred when the Dharma king constructed millions of stūpas around the world. This stūpa contains relics of Buddha Kāśyapa. When Tibetan emperor Songtsen Gampo invited the Unshing Kongjo (Wencheng), a noble heiress of Tang emperor Taizong, to be his queen, she came with a divinely emanated goat hauling soil intended for the construction of the Rasa Trulnang Temple (Jokhang Temple). [ 51 ] Since they stayed in Drago and fed the goat on that hill, the place is called Rasogang. The intelligent minister (Gar Tongtsen) and the princes constructed a temple as well as a Jowo (Buddha) statue there. [ 52 ] This temple is said to be one of the Further Taming Temples. [ 53 ] A CURRENT ACCOUNT OF DRAGO MONASTERY During the time of the teaching’s revival [in the 1980s], Drago’s laypeople and monastics, such as Tritrul Jampa Chödak Tendar, Kushab Jampa Tubten Rinchen, Tripa Geshe Ador, Geshe Yeshe Döndrub, chant leader Jamyang, and the leader of the monks Gönpa Kyab, convened and consulted lamas and deities. [ 54 ] As a result, on the eighth day of the tenth month in Wood, Male-Rat year, 1984, of the sixteenth sexagenary cycle, they began to prepare the foundation of Drago Monastery’s temple. This took place at the foot of the auspicious and verdant Rasogang in the mountain range of Dokham Salmogang. The scale of the temple is eighty-eight pillar measurements. The Jokhang temple is the length of forty-nine pillars measurements. The two-story mantra temple is the length of twenty-nine pillars measurements. All in all, construction was completed in 1998. During the period of chaotic upheaval, some thoughtful monks and laypeople put their lives on the line and hid numerous, old sacred objects. These included religious paintings, such as the six ornaments and the two supreme ones painted by Namkha Gyen, and ritual instruments, such as the two types of cymbals. There are a lot of stories one could write concerning these sorts of events, but as it would be too much, I will not write them here. The education system of the monastery provides studies in sūtra and mantra. First, for the general subjects, monks began their education at the newly founded school for Buddhist studies by learning to read and write from basic grammar textbooks beginning with The Children’s Orthography to The Guide to Signs . Later, their instruction consists of [foundational curriculum of] The Classification of Mind , The Classification of Reasons , and The Collected Topics , after which they study the four subjects of Prajñāpāramitā. Pramāṇavārttika ( Commentary on Valid Cognition ) is studied during the winter term and does not have a separate class for it. Those who study the tantra tradition conduct the great approach [of the three-year retreat] and the five hundred thousand accumulations [that make one a] suitable [vessel]. Through all of this, the monastery extensively spreads the teachings of scripture and realization. Additionally, are many other cultural traditions cherished in this monastery, but they are not written here. COLOPHON This brief history is from Drago Monastery’s website .[ 55 ] NOTES [1] hor brag 'go dgon dga' ldan rab brtan rnam rgyal gling, BDRC G3844 [2] lha lung dpal gyi rdo rje, BDRC P6986 [3] ra ma sgang; The four pillars of the soil (sa'i ka bzhi) are the four mountains in the cardinal directions. According to Tibetan geomancy, if a land possesses these four mountains, this is considered to be a fortuitous sign. The four protectors of the land (sa'i srung bzhi) are (1) a whitish-gray tiger in the east, (2) a turquoise dragon in the south, (3) a red bird in the west, and (4) a multicolored turtle in the north. [4] lha ri mchod rdzong smug po; rdo rin bar zing [5] rdza chos rje ngag dbang phun tshogs; ta la'i bla ma 05 ngag dbang blo bzang rgya mtsho, 1617–1682, BDRC P37 [6] dpon drin rje tshe bstan nor bu [7] gnang ho la; ngo mtshar rmad byung bkod pa'i gtsug lag khang [8] rnam mkha' rgyan; dkro pa [9] slob dpon mtsho skyes rdo rje [10] The six ornaments are Nāgārjuna, Āryadeva, Asaṅga, Dignāga, Vasubhandu, and Dharmakīrti. The two supreme ones are Śākyaprahba and Guṇaprabha. [11] grag 'go'i brag rgyab [12] kun tigs dkyil 'khor [13] dkar mdzes sku zhabs 'khrungs sar bla ma blo bzang phun tshogs [ 14] 'jam dbyangs bzhad pa 01 'jam dbyangs bzhad pa'i rdo rje, 1648–1721/1722, BDRC P423 [15] bla brang bkra shis 'khyil, BDRC G162 [16] The text does not specify if this is the east or west Keutsang Hermitage. se ra ke'u tshang ri khrod, BDRC G2509 and BDRC G2511 [17] ke'u tsang blo bzang bstan 'dzin yar gyas; mkar mdzes mkhar shul; tshe brtan; a mtsho [18] 'khrungs sar rdo rje 'chang blo bzang phun tshogs mthu stobs rgya mtsho [19] sku zhabs blo gros phun tshogs; ke'u tshang bla ma dpon slob byams pa smon lam [20] ta la'i bla ma 11 mkhas grub rgya mtsho, 1838–1855, BDRC P255 [21] sgang zhabs [22] thub bstan dpal ldan dge legs rnam rgyal; mi nyag sha pho gshis; a po; tshe ring sgrol ma [23] gzigs rgyab rdo rje 'chang chen po [24] seng ldeng ri khrod bde chen bsam gtan gling; bkra shis nyi 'od 'khyil ba [25] brag dkar sprul pa'i sku blo bzang dpal ldan bstan 'dzin snyan grags [26] brag 'go'i dge thar [27] dga' ldan khri pa 90 byams pa chos grags, 1876–1937, BDRC P5355 ; wa lung [28] 'bras spungs dgon, BDRC G108 ; The five major subjects are Pramāṇavārttika, Pāramitā, Madhyamaka, Vinaya, and Abhidharmakośa. [29] In the Geluk tradition, there are five different kinds of Geshe degrees, of which the Geshe Lharampa is the highest. This degree can be equated to a Ph.D. with honors. [30] rgyu smad grwa tshang, BDRC G394 [31] dga' ldan byang rtse grwa tshang, BDRC G77 [32] dga' ldan dgon, BDRC G337 ; The three spheres ('khor gsum) can be described in many ways as it has a plethora of applications, but here it means body, speech, and mind. [33] 'phags pa shing kun, BDRC G3156 [34] byams pa chos kyi bstan dar [35] sprul sku blo bzang dpal ldan bstan pa'i rgyal mtshan; mkhan po blo bzang dbang phyug; brag 'go'i nor pa [36] tre hor skyor dpon tshe dbang nor bu, 1899–1967, BDRC P9616 ; dkro pa [37] sku zhabs byams pa rin po che; hor gyi bla ma blo bzang [38] bzang ra ri khrod [39] dge bshes mgon po rin chen; brag 'go'i nor ba [40] sku zhabs byams pa thub bsten rin chen; rta'u rdzong, BDRC G2298 ; phur cog byams pa rin po che [41] This brief history of the monastery was written before Kushab Jampa Rinpoche passed away in 2013 at Drepung Monastery in southern India. [42] The Tripiṭaka, or the “three baskets,” is the threefold collection of Buddhist scriptures comprised of Sūtra, Abhidharma, and Vinaya. [43] bzang lung dpal gyi ri khrod; su rgyas [44] ras pa byang chub 'od zer [45] blo bzang tshul khrims bstan pa'i rgyal mtshan; lam brag rdo rje 'chang skal bzang rnam rgyal [46 ] nor 'u khug gi zung 'jug dga ba'i ri khrod; stong skor bla ma 'jam dbyangs dge 'dun rgya mtsho; a mdo bla ma don grub mi yi seng+ge [47] spang nang skyabs mgon zha lu [48] a bla dge bshes ye shes brtson 'grus; mkhar sar bla ma bsod nams bkra shis [49] bzang rwa ri khrod [50] ra gso sgang [51] chos rgyal srong bstan sgam po, 617–650, BDRC P8067 ; Wencheng Kongjo was possibly the daughter of Emperor Taizong’s (598–649) cousin Li Daozong. For further information, see: https://treasuryoflives.org/biographies/view/Wencheng-Kongjo/10811 ; ra sa 'phrul snang, BDRC G4261 [52] mgar stong bstan, BDRC P8117 [53] yang 'dul gyi gtsug lag khang [54] khri pa dge bshe a rdor; dge bshes ye shes don 'grub; dbu mdzad 'jam dbyangs; grwa tshang dbu mdzad dgon pa skyabs [55] This website is currently not active due to the Chinese government's internet censorship. Published: February 2022 Edited: November 2023 BIBLIOGRAPHY brag 'go dgon. 2021. brag 'go dgon gyi lo rgyus mdor . London: Tib Shelf I002. Abstract Drago Monastery ( brag 'go dgon ) has its historical roots during the Tibetan empire. History says that Drogo Monastery used to be a Nyingma monastery until it was converted to the Geluk tradition in the 17th century. Currently, it has around 400 to 500 monks, including the monks who are studying at Drepung Losaling Monastery in south India. Being the largest monastery in Drago, it plays a pivotal role in preserving Tibetan culture and spreading the Buddhist teachings. TIB SHELF I002 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 18:07 TRADITION Geluk FOUNDED c. 920 REGION Kardze, Kham ASSOCIATED PEOPLE Lhalung Palgyi Dorje Tri Rinpoche Jampa Chödrak Trehor Kyor Pönpo Rinpoche Tsewang Norbu Wencheng Kongjo Not found on BDRC: Dza Chöje Ngawang Puntsok Tseten Norbu Namkha Gyen Kardze Kushab Trungsar Lama Lobsang Puntsok Keutsang Lobsang Tenzin Yargye Keutsang Choktrul Rinpoche, Tubten Palden Gelek Nyamgyal Dragkar Tulku Lobsang Palden Tenzin Nyendrak Jampa Chökyi Tendar Tulku Lobsang Palden Tenpe Gyaltsen Kushab Jampa Rinpoche Hor Lama Lobsang Geshe Gönpo Rinchen Kushap Jampa Rinchen Gehse Sönam Gönpo Geshe Yeshe Norbu Repa Janchup Öser Lobsang Tsultrim Tenpe Gyaltsen Lamdrak Dorjechang Kalsang Namgyal Tongkor Lama Jamyang Gedun Gyatso Amdo Lama Döndrub Miyi Senge Pangnang Kyabgön Shalupa Ala Geshe Yeshe Tsöndru Kharsar Lama Sönam Tashi Tripa Geshe Ador Geshe Yeshe Döndrub Umdze Jamyang Dratsang Umdze Gönpa Kyab TRANSLATOR Tib Shelf INSTITUTION Drago Monastery INCARNATION LINES Ke'utsang Dragkar Kushab Jampa Rinpoche AUTHOR Drago Monastery A Brief History of Drago Monastery VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! 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Translator Butön Rinchen Drub 1290–1364 BDRC P155 TREASURY OF LIVES LOTSAWA HOUSE HAR Butön Rinchen Drub (1290–1364) was a renowned Tibetan Buddhist scholar, abbot, and translator who significantly contributed to the development of the Tibetan Buddhist canon. Born into a family of Nyingma lineage, he received extensive teachings in sūtra and tantra from various masters, including his parents and other prominent teachers of the time. Ordained at eighteen, he mastered a wide range of texts, philosophies, and practices, including the Prajñāpāramitā, Madhyamaka, and various tantric traditions such as Kālacakra and Hevajra. In 1320, he became the eleventh abbot of Zhalu Monastery, where he expanded its facilities and established a college for the study of sūtra and tantra. Butön is especially known for editing and organizing the Tibetan Kangyur and Tengyur, though he controversially excluded Nyingma tantras. A prolific teacher and writer, his works include treatises on Buddhist philosophy, tantra, and history, most notably his History of Buddhism . He retired in 1356 and passed away in 1364, leaving behind a rich legacy preserved in later woodblock editions of his writings. Advice Essential Advice in Three Sets of Three Butön Rinchen Drub Butön Rinchen Drup's concise text outlines ascending qualities for sages, bodhisattvas, and Mantrayāna practitioners, mirroring the progression through Buddhism's three vehicles. Read Translated Works Mentioned In Menu Close Home Publications Read Listen Watch People Information About Meet the Team Services Translators Donate Research Tool Privacy Policy & Terms of Use SUBSCRIBE Publications Watch People Listen

Teacher Rigpe Raltri 1830–1896 BDRC P7933 TREASURY OF LIVES HAR Dechen Rigpe Raltri (1830–1896), son of Do Khyentse Yeshe Dorje , was a significant Tibetan Buddhist master known for his spiritual lineage and miraculous life events. Born in Golok, his name, "The Blissful Sword of Awareness," was inspired by the legendary appearance of a golden sword at his birth. Identified as the reincarnation of Jigme Nyinche Özer, son of Jigme Lingpa , Rigpe Raltri trained under masters like Mingyur Namke Dorje and Dza Patrul Rinpoche at Dzogchen Monastery. He later led several monastic institutions and preserved his father's teachings, including overseeing the construction of Do Khyentse's reliquary stūpa. Renowned for his profound practice and contributions, he passed away in 1896, leaving a lasting spiritual legacy. Translated Works Biography The Biography of Ḍākki Losal Drölma Tubten Chödar A realized female master, Ḍākki Losal Drölma served as custodian of her half-brother Do Khyentse's treasure teachings while deepening her own spiritual attainments in Tibet's sacred sites Read Biography The Biography of Gyalse Rigpe Raltri Tubten Chödar Son of Do Khyentse and recognized as Jigme Lingpa's son's reincarnation, Rigpe Raltri became a revered Minyak guru, transmitting the Yangsang Khandro Tugtik treasures to his own son. Read Timetable A Chronological Timetable: Lives of Do Khyentse’s Familial Line Tubten Chödar A chronology of birth and death dates mapping Do Khyentse Yeshe Dorje's family lineage through its key figures and connections. Read Biography A Brief Biography of Jetsunma Do Dasal Wangmo Tsangpo A renowned female master in eastern Tibet, Do Dasal Wangmo - Do Khyentse's great-granddaughter - served as nun, physician, and treasure revealer, later teaching medicine despite political hardship. Read Biography Abbreviated Biography of Jamyang Khyentse Wangpo Jamgön Kongtrul Lodrö Taye Jamgön Kongtrul celebrates Jamyang Khyentse Wangpo's mastery of diverse Tibetan spiritual traditions in this reverent biographical account. Read Lineage Prayer A Lineage Prayer for the Natural Liberation of Grasping Gyalwang Nyima, Do Khyentse Yeshe Dorje A compilation of supplication verses and transmission lineage for Do Khyentse's Dzinpa Rangdröl treasure cycle, arranged by Galwang Nyima from original revealed texts. Read 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

Author & Poet Döndrub Gyal 1953–1985 BDRC P5110 TREASURY OF LIVES TREASURY OF LIVES Döndrub Gyal is considered the first modern Tibetan poet to break through traditional Tibetan formalist elements. He is widely regarded in Tibet as the founder of modern Tibetan toetry. An accomplished scholar, writer, poet, and patriot, he committed suicide in 1985 when he was only 32. Poetry Waterfall of Youth Döndrup Gyal Döndrup Gyal's free-verse poem, written as Rangdröl, visually cascades down the page like a waterfall, its rhythm and form mirroring the flowing dynamics of youth. 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