Search this site

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! 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.

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

Jamgön Kongtrul traces Jamyang Khyentse Wangpo's remarkable previous incarnations, revealing unexpected connections to significant Buddhist masters through history. Generating Wonder & Glory: A Supplication to Jamyang Khyentse Wangpo’s Successive Lives Arranged in a Rough Summary Homage to the guru! Primordial wisdom treasury of the victors and their heirs, Fathering fully-fledged buddhas in all times and dimensions, Compassionately guiding all beings who pervade the entirety of space, Blessed One, Mañjuśrīghoṣa, I supplicate you! Comprehending all phenomena with your outstanding, supreme wisdom, Lord of the Ati teachings, Mañjuśrīmitra; Attainer of the vajra body, always present for the sake of beings, Vimalamitra—I supplicate at both your feet. Great charioteer drawing the sun of the teachings to the Land of Snows, Gentle protector, Trisong Detsen; Custodian of the compendium of teachings benefiting everyone you meet, Gyalse Chogdrub Gyalpo—I supplicate at both your feet. Lord Amitābha, Dīpaṃkara, Your supreme heart son, [381] Nagtso Tsultrim Gyalwa; Avalokiteśvara’s emanation and glory of the teachings and beings in the Land of Snows, Gyalwe Jungne—I supplicate at both your feet. Ocean of amazing treasure revealers’ wheel-wielding monarch, Sovereign Nyangral Nyima Özer; Milarepa’s heart son who physically departed to Khecara, [ 1 ] Rechungpa Dorje Drakpa—I supplicate at both your feet. Called Monastic Physician throughout the Land of Snows, Prophesized by the victors, unequalled Gampopa; Crown ornament of all vajra holders in Tibet, Drakpa Gyaltsen—I supplicate at both your feet. Speech emanation of the Dharma king, lord of the eighteen treasure caches, Tamer of beings, Guru Chökyi Wangchuk; Dharma king, sole protector of all beings in the three [382] realms, Lodrö Gyaltsen—I supplicate at both your feet. Turning the unsurpassable wheel of the teachings of the effortless vehicle, Samantabhadra, Drimé Özer; Holding the treasuries of the inconceivable Magical Net, [ 2 ] Yarje Orgyen Lingpa—I supplicate you both. Omniscient sovereign of the Kadam teachings, Whose enlightened activities pervade all of space, Gendun Drubpa; Cared for by the lord of the mountain retreat and possessing the supreme accomplishment, Mahāpaṇḍita Vanaratna—I supplicate you both. Source for the ocean of all the classes of tantras, Lord of all wisdom and realization, Khyenrab Chöje of Shalu; Demonstrating magical displays for the benefit of others across the entire world, Great adept, Tangtong Gyalpo—I supplicate you both. Most outstanding holder of the explanatory teachings [ 3 ] in Tibet, Mañjuśrīghoṣa in reality, Khyentse Wangchuk; Hearing whose name protects from the dangers within existence, Supreme scholar and adept, Pema Wangi Gyalpo—I supplicate you both. Powerful holder of knowledge mantras, also known as Wangpö De, Tashi Tobgyal Khandro Yongdrubtsal; Guardian protector of the Land of Snows during the end of the age of strife, Ngawang Lobzang Gyatso—I supplicate you both. Twelfth reincarnation of Gyalse Lhaje, Speech emanation of Orgyen, great treasure revealer, Chöje Lingpa [383]; Great abbot of Evaṃ, possessing knowledge, love, and capability, Jampa Namkha Chimé—I supplicate you both. Perfecting the dynamic display of the wisdom mind, Propagating the Ati teachings in all directions, Jigme Lingpa; Incomparable lord of the wheel, possessing the seven transmissions, Jamyang Khyentse Wangpo—I supplicate you both. By the power of this supplication of undivided, single-pointed respect, May supreme and excellent beings Care for me in all my lives to come, And may the two benefits of self and other be perfected by my immense deeds! Protector, when you have actualized complete buddhahood, May I be the first to be born in the assembly of your retinue! Moreover, may I hold the gateways of all teachings, spread them in a hundred directions, And actualize enlightenment like you! May your teachings shine like the light of day, And may the excellent stream of your enlightened activities flow to the edges of existence! May even the phrase “degeneration of the world” never be heard, And may a new golden age of virtuous goodness pervade in every direction! COLOPHON Upon the request and gift bestowed by the glorious and great holder of the evaṃ teachings, the Dharma lord Kunga Jamyang of Ngari, the vajra student of the omniscient and precious lama [Jamyang Khyentse Wangpo], Lodrö Tayape De, wrote this supplication prayer on an auspicious day in the first half of the Month of Miracles at the great Dzongsar Tashi Lhatse Religious College. May virtue increase! NOTES Generating Wonder and Glory is found in volume one of Jamyang Khyentse Wangpo’s Seven Transmissions Collection (Kabab Dun). Jamgön Kongtrul Lordö Taye composed the work as a prayer to Jamyang Khyentse Wangpo’s previous incarnations, a well-known supplication style of Tibetan Buddhist biographical and devotional literature. Supplicating such prominent figures as Trisong Detsen (742–796/800), Atiśa (982–1054/55), Nyangral Nyima Özer (1124–1192), and Chöje Lingpa (1682–1720), to name a few, Khyentse Wangpo’s previous incarnations include several prominent individuals who helped shape the culture and religion of the Tibetan plateau. [1] 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 Tayé, “Journey and Goal,” 346–48. [2] Māyājāla [3] The explanatory teachings refer to the Lamdre (Paths and Results) teachings of the Sakya school. Published: June 2022 This work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License . Originally published for Khyentse Vision Project Photo credit: Shangpa Network & Foundation BIBLIOGRAPHY ’jam dbyangs mkhyen brtse’i dbang po. 2013. kun mkhyen bla ma ’jam dbyangs mkhyen brtse’i dbang po’i ’khrungs rabs rags bsdus kyi gsol ’debs ngo mtshar dpal sked . In mkhyen brtse’i bka’ babs, vol. 1, 379.1–383.6. dkar mdzes bod rigs rang skyong khul sde dge rdzong: rdzong sar khams bye’i slob gling. BDRC MW4PD2082 Jamgön Kongtrul Lodrö Tayé. Journey and Goal: An Analysis of the Spiritual Path and Levels to Be Traversed and the Consummate Fruition State . In Treasury of Knowledge, Books Nine and Ten. Translated by Kalu Rinpoché Translation Group. Ithaca, NY: Snow Lion Publications, 2011. Abstract Jamgön Kongtrul Lodrö Taye supplicates the previous incarnations of Jamyang Khyentse Wangpo. You might be surprised by the list of important masters he was associated with. BDRC LINK MW4PD2082 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 05:17 TRADITION Karma Kagyu INCARNATION LINE Dzogchen Kongtrul Jamgön Kongtrul Dzigar Kongtrul Zhechen Kongtrul Kalu Rinpoche HISTORICAL PERIOD 19th Century TEACHERS Khenchen Tubten Gyaltsen The Ninth Drukchen, Mingyur Wangyal The First Datrul, Ngedön Tenpa Rabgye The Eighth Pawo, Tsuglak Chökyi Gyalpo Sönam Lodrö The Fourth Dzogchen Drubwang, Mingyur Namkhe Dorje Karma Tegchok Tenpel Drubgyu Tenzin Trinle The Sixth Traleb, Yeshe Nyima Pema Tenpel Jamyang Khyentse Wangpo Gyurme Tutob Namgyal The Ninth Situ, Pema Nyinje Wangpo The Fourteenth Karmapa, Tegchok Dorje Chogyur Lingpa Karma Zhenpen Özer Karma Norbu Karma Ösal Gyurme Gyurme Tenzin Pelgye Rigzin Gyatso The First Gyatrul, Dongak Tendzin The Twelfth Lab Kyabgön, Wangchen Gyerab Dorje The First Tsangchen Dorje Lopön, Ngawang Chöpel Gyatso The Second Penor, Rigzin Palchen Dupa TRANSLATOR Tib Shelf INSTITUTIONS Kaḥtok Mindröling Dzogchen Monastery Zhechen Palyul Monastery Sekhar Gutok Dratang Densatil Tsal Gungtang Tsurpu Monastery Takten Puntsok Ling Samye Zurmang Dutsitil Dzongsar Longtang Drölma Lhakhang Dzamtang Tsechu Monastery Chöje Monastery Tsangwa Monastery Karma Monastery Pewar Reting Monastery Nenang Derge Parkhang Śrī Siṃha College Chagpori Palpung Tsetang Mawochok Alo Paljor Gang Yangpachen Trandruk Zurmang Namgyaltse Khoting Lhakhang Drak Yerpa Drak Yongdzong Lhasa Tsuklakhang Potala Samye Chimpu Tashi Dokha Tsādra Rinchen Drak Dzongshö Zangri Khangmar Maṇḍala Monastery Yarlung Sheldrak Tarde Monastery Ringul Monastery Changlung Monastery Dzö Monastery Tsogyal Latso Dzongo Monastery Kyodrak Monastery Lhadrang Monastery Namgyal Ling Pangpuk Yamalung Yilhung Lhatso Yumbu Lagang Sinpo Ri Lhakhang Hepo Ri Tashi Podrang Pemaling Lake Götang Bumpa Dagam Wangpuk STUDENTS The Fourth Shechen Gyaltsab, Pema Namgyal The Fourth Rotachetsang, Lobzang Chöjor Lhundrub The Third Dodrubchen, Jigme Tenpe Nyima Mipam Gyatso Loter Wangpo Ngawang Damchö Gyatso The Fifteenth Karmapa, Khakhyab Dorje Shākya Shrī The Fifth Dzogchen Drubwang, Tubten Chökyi Dorje The Third Kaḥtok Situ, Chökyi Gyatso Gatön Ngawang Legpa Sönam Chödrub The Second Dzaḥka Chogtrul,Kunzang Namgyal Tubten Gyaltsen Özer Jamyang Sherab Chökyi Nangwa The First Gyatrul, Dongak Tenzin Rigzin Gargyi Wangchuk Norbu Tenzin Orgyen Tenzin Karma Ngedön Nyingpo Kunga Ngedön Zhabpa The Eighth Dzamtang Chöje Kutreng, Mipam Chökyi Jampa The First Tsangchen Dorje Lopön, Ngawang Chöpel Gyatso Dzongwo Kyabgön The Tenth Zurmang Trungpa, Karma Chökyi Nyinje Tubten Legshe Zangpo Tashi Chöpel Tubten Nyendrak The Fifth Shechen Rabjam, Pema Tegchok Tenpe Gyaltsen Tenzin Drakpa The First Adzom Drukpa, Drodul Pawo Dorje The Third Gurong, Orgyan Jigdral Chöying Dorje Ayu Khandro Dorje Paldron The Second Penor, Rigzin Palchen Dupa Khenchen Tashi Özer Palden Chimé Tagpe Dorje Chogyur Lingpa The Sixty-Fifth Ngor Khenchen, Dampa Rinpoche Ngawang Lodrö Zhenpen Nyingpo Könchok Paldrön Ngawang Jampel Rinchen AUTHOR Jamgön Kongtrul Lodrö Taye Generating Wonder & Glory: A Supplication to Jamyang Khyentse Wangpo’s Successive Lives Arranged in a Rough Summary 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.

Yogi Tsangnyön Heruka 1452 –1507 BDRC P442 TREASURY OF LIVES Tsangnyön Heruka (1452–1507), the “Madman of Tsang,” was one of Tibet’s most extraordinary yogins—renowned for his radical lifestyle, uncompromising devotion to practice, and enduring literary legacy. Trained as a monk but later abandoning conventional norms, he wandered as a tantric ascetic, deliberately adopting the wild appearance and conduct of the Indian siddhas to embody a path beyond social and religious constraint. A devoted follower of the Kagyü tradition and the legacy of Milarepa, he meditated in remote sacred sites such as Tsari, Labchi, and Kailāsa, where he sang spontaneous songs of realisation (mgur) expressing profound insight into the nature of mind. Despite his outwardly provocative behaviour, Tsangnyön was deeply learned, defending his conduct through scriptural authority and tantric philosophy. He is best remembered as the compiler and publisher of the Life and Songs of Milarepa , works that became foundational to Tibetan literature, as well as a pioneering figure in the use of printing to disseminate Buddhist texts. A paradoxical figure—at once wandering yogin, influential teacher, miracle-working siddha, and cultural force—his life continues to inspire as a powerful expression of realised practice lived beyond convention. Song Searching for Mind Tsangnyon Heruka This song points to the paradox that mind cannot find its own nature by searching for it, since seeker and sought are not separate. Read Song Ocean, Waves, and Wind: A Song on the Nature of Mind Tsangnyon Heruka A song by Tsangnyön Heruka, using the imagery of ocean, waves, and wind to point directly at the nature of mind. Read Song A Madman’s Meditation Experiences: A Song from Labchi Tsangnyon Heruka A Madman’s Meditation Experiences: A Song from Labchi, is a doha sung by Tsangnyön Heruka at the sacred hermitage of Labchi. 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

This song points to the paradox that mind cannot find its own nature by searching for it, since seeker and sought are not separate. Searching for Mind Homage to the Guru. You who wish to see the very nature of mind, listen here! Just as a blade, however sharp, cannot cut itself, And an eye, however clear, cannot see itself; Just as fire cannot scorch itself, nor water drench itself, Just so, mind cannot find its own nature by seeking it, As both finder and seeker are none other than mind itself. Yet describing its characteristics in this way Is like claiming to have seen the sky And then describing its edge and centre, its shape and colour. The natural state of mind is beyond thought, expression, and example. Through the power of the blessings of the lineage, And through the fruition of meditation, The true nature of primordial wisdom Will certainly dawn from within. Without entertaining conceptual judgements Concerning saṃsāra and nirvāṇa, Rest in the state in which There is neither coming nor going. Evaṃ. COLOPHON None NOTES * “Searching For Mind” is a title supplied by the translators since this song is untitled in the Collected Songs of Tsangnyön Heruka. BIBLIOGRAPHY Tsangnyön Heruka (gtsang smyon he ru ka rus paʼi rgyan can). rje btsun gtsang smyon he ru kas la phyi nas blangs pa’i nyams mgur . In gtsang smyon he ru kaʼi mgur ʼbum , 1 vol., 1, compiled by Godtsangpa Natsok Rangdröl (rgod tshang pa sna tshogs rang grol). BDRC MW4CZ1248 . Abstract Tsangnyön Heruka, the famed “Madman of Tsang,” sings here of the paradox of seeking the nature of mind: the seeker and what is sought are not separate. Beyond thought and description, mind’s true nature is revealed through meditation and simply resting as it is. BDRC LINK MW4CZ1248 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 00:27 TRADITION Marpa Kagyu CLAN Nyang HISTORICAL PERIOD 14th Century 15th Century TEACHERS sangs rgyas seng+ge kun dga' sangs rgyas yon tan rgya mtsho kun dga' nyi ma don grub grags pa The Second Drukchen, Kunga Peljor TRANSLATOR Tib Shelf Edited by Libby Hogg INSTITUTIONS Pelkhor Chode Swayambhunath Rechung Puk Kailash Tsāri Labchi STUDENTS sna tshogs rang grol rdo rje seng+ge rin chen rnam rgyal dngos grub dpal 'bar AUTHOR Tsangnyon Heruka Searching for Mind VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! Name * Email* Submit Tib Shelf is a not-for-profit organisation dedicated to translating, presenting and preserving primary source Tibetan texts across a vast array of genres and time periods. We make these literary treasures accessible to readers worldwide, offering a unique window into Tibet's rich history, culture and traditions. Tib Shelf has been accredited by the British Library with the International Standard Serial Number (ISSN): 2754–1495 CONTACT US | SHELVES@TIBSHELF.ORG © 2024 Tib Shelf. All rights reserved.

Treasure Revealer Nyagla Pema Dudul 1816-1872 BDRC P2424 TREASURY OF LIVES LOTSAWA HOUSE PHOTO CREDIT Nyagla Pema Dudul (1816–1872) was a Nyingma treasure revealer from Nyarong in eastern Tibet. Born into a once-wealthy family that fell into hardship—in a story his biographers explicitly compare to that of Milarepa — his early life was marked by loss, poverty, and illness. He trained with many of the leading masters of his time, among them Do Khyentse Yeshe Dorje, Dza Patrul Rinpoche, the Fourth Dzogchen Drubwang Mingyur Namkhai Dorje, and the First Tsopu Drubchen Choying Rangdrol—whose teachings proved particularly transformative, inspiring Pema Dudul to dedicate his life entirely to yogic practice. He undertook long periods of solitary retreat, during which he revealed a number of treasures, including a spectacular public revelation from a large rock witnessed by his assembled disciples. Renowned as a yogin, teacher, and composer of songs of realisation—collected in a dedicated mgur 'bum—he was also known for his radical generosity and non-attachment, routinely crushing precious offerings and distributing wealth to beggars. His students included some of the most celebrated masters of the following generation: the terton Lerab Lingpa, the Dzogchen master Adzom Drukpa Drodul Pawo Dorje, and the yoginī A-gyu Khandro Dorje Peldron, to whom he transmitted the Longsel Dorje Nyingpo and instructions for the Yangti Nakpo dark retreat. According to tradition, he attained the rainbow body at the time of his passing, said to be the last of the hundred thousand yogins of Katok to do so. Song Five Aphoristic Couplets Nyagla Pema Dudul These five aphoristic couplets by Nyagla Pema Dundul use vivid images of natural impossibility to show that pride, confusion, and distraction obstruct liberation, emphasising that knowledge must be integrated into lived experience. 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

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

Treasure Revealer Dudjom Lingpa 1835–1903 BDRC P705 TREASURY OF LIVES LOTSAWA HOUSE HAR Dudjom Lingpa, born in 1835 in the Serta valley of eastern Tibet, was a renowned Nyingma treasure revealer (tertön) and Dzogchen master recognized as a reincarnation of Tertön Dudul Dorje . From an early age, he experienced profound visionary encounters with deities, heroes, and ḍākinīs, who guided him toward his destiny as a teacher and revealer of sacred texts. Despite a nomadic and challenging lifestyle, he uncovered several treasure cycles, including the widely practiced Dudjom Tersar lineage, and cultivated a family of influential spiritual heirs. Known for his unconventional and rugged persona, Dudjom Lingpa’s teachings bridged ancient Tibetan spiritual wisdom with a fresh, accessible approach, earning him lasting reverence among Tibetan Buddhist practitioners. Guidebook Hidden Sacred Land of Pemakö Dudjom Lingpa Dudjom Lingpa maps Pemakö's sacred geography, revealing its power spots, deity abodes, and purifying landscapes through traditional guidebook wisdom and spiritual insight. 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