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. Waterfall of Youth The sky, blue and clear Sunlight, warm and gentle Earth, vast and wide Flowers, beautiful and charming Mountains, high and mighty… … Ema — Yet what’s even more wonderful still is this waterfall, cascading off the steep cliff face, right in front of us Look! Its bubbly waves, pure and pristine With spheres of light, the eyes of a peacock feather the tuft of a parrot patterns of silk brocade the rainbow-like bow of Indra [ 1 ] Listen! The sound of its current, clear and euphonic the melody of youth, the songs of the gandharvas [ 2 ] the voice of Brahma the voice of Sarasvati the tune of the cuckoo Kye—this is not an ordinary, natural waterfall, no a mighty and majestic expression a fearless heart undaunted courage flourishing and thriving body elegant and lavish adornments pleasant and beautiful songs This is— the waterfall of youth, the youth of snowy Tibet This is— the courage to be creative the expressions of struggle the music of youth within the Tibetan youth of the nineteen-eighties Kye! Kye! Ah, youthful waterfall waterfall of youth How did such fearless courage —undaunted self-confidence —unimpaired splendor —and inexhaustible strength blossom within you? Indeed, the rains falling from the heavens during the three months of spring the springs gushing forth from the earth during the three months of summer the essence of frost and hail during the three months of autumn the quintessence of the ice and snow during the three months of winters and yet still glacial water—mineral water—slate water—water from forests marshes—mountains—valleys—ravines—and gullies In brief, —water of auspiciousness —water of goodness —water of wishes fulfilled —water with the eight qualities [ 3 ] —water of abundance One hundred and eight different rivulets Hundreds of thousands of different types of water As you are the one river of their unity You dare to cascade off craggy precipices As you are the one river that gathers them all You are brave enough to jump off cliffs into gorges With your courage to collect the different waters of innovation Your intellect is vast, your body strong, and your splendor great With your lack of arrogance and freedom from conceit Your flow is long and current fierce As you have removed impurities and possess the capacity to extract the quintessence Your body and mind are pure while the glorious qualities of your youth flourish O waterfall, You are the witness to history You are the guide to the future Within each of your crystal-clear drops of water The highs and lows of snowy Tibet are inscribed And inside each droplet of your spray The rise and fall of the cool land of snows are contained Without you, How are we to temper the steel of the sword of grammar? Without you, How are we to sharpen the razor of craftsmanship? Without you, The tree of medicine cannot flourish, The flowers of logic and fruit of the inner sciences cannot possibly ripen Perhaps— Within this crystal-like mind of yours The wounds of history The ailments of battle The boils of blind faith And the dust of conservatism might possibly be found Nevertheless, Since you possess the majesty of youth and naturally present glory The frost of the three months of winter will never —have a chance to place your mind within the recess of glaciers The razor blazes of stormy winds might slash —your stream a hundred times, yet how could it ever actually be severed? The reason— The head of your river is linked with the snows And your river’s mouth mixes with the oceans Thus, your long flow of history Has granted us splendor and honor The beautiful sound of the flow of your generations Has granted us encouragement and strength Have your heard—O waterfall! Of these questions of the youth of snowy Tibet? When the stallion of poetry is suffering of thirst, what shall we do? When the elephant of composition is suffering of heat, what shall we do? When the lion of poetic synonyms is oppressed by malevolence, what shall we do? When the young child of drama is left behind as an orphan, how shall we take care of him? When the paternal inheritance of astrology is left behind, empty, who will uphold it? When the young man of science is taken as a groom, how will he be welcomed? When the daughter of craftsmanship is taken as a bride, who will be the husband? Yes, indeed—O waterfall! Your answers which come from music, clear and pristine, beautiful and charming, —We hold in our hearts, like an image carved in stone Surely It is not suitable for the past that blazed with thousand brilliant lights to substitute the present And how could yesterday with its taste of salt ever quench the thirst of today? When the life-force that is ripe for the times Does not fit the lifeless corpse of history, difficult to find, It’s impossible for the pulse of improvement to beat And the heart blood of advancement cannot flow Even more so are the steps on the way forward Hey, waterfall! From your waves shimmering and glistening And from your spray scattering to and fro— Our strength —The strength of the new generation of snowy Tibet has been symbolized From your gurgling, flowing current, And the bubbling sound of your flowing water Our dreams, —the dreams of the new generation of snowy Tibet, are manifest Conservatism, cowardice, blind faith, and laziness… … These have no place whatsoever in this generation of ours Backwardness, barbarism, darkness, backwards customs… … There is no room, whatsoever, for these in our century Waterfall, O waterfall! Our mind flows with your movement and Our blood, as well, courses alongside your currents Although on the path of the future The twists and turns may be greater than before, Nevertheless, there is no chance for the youth of Tibet to be afraid We will certainly forge a new path forward For each and every one of our people Look! The squadron lined up, those are the new generation of Tibet Listen! This steady song is the footsteps of the youth of snowy Tibet A great, luminous path Responsibility with glory Joyful livelihoods Songs of struggle Have not vanished within the youth of the waterfall, And even more so, the waterfall of youth does not decline This— This is the waterfall of youth emerging from the voices of the young generations of snowy Tibet! This— The waterfall of youth flowing in the minds of the youth of snowy Tibet Notes Introduction: The tragic yet prolific life of Döndrup Gyal (1953–1985) was one of the foremost catalysts for the birth of modern literature in Tibet. Having grown up during the Cultural Revolution, Döndrul Gyal was one of the first Tibetans to attend Chinese universities upon the post-revolution opening-up and reform. Not only did studying with renown Tibetan and Chinese scholars at the Central Nationalities Institute in Beijing honed his writings skills and gave him access to a new world of literature, it also shaped his progressive vision for the Tibetans. It was this combination of literary skill and innovative thinking that Döndrup Gyal would soon become famous for. Unfortunately, his progressive views and innovative statements also made him a target for criticism and ostracization in the highly conservative Tibetan society of the day. This, in addition to strained relationships with colleagues and local officials, as well as marital problems with his wife Yumkyi, contributed to his eventual suicide in 1985. Despite his short life of only thirty-two years, his collected works contain six volumes of poetry, fiction, analytical essays, and more which are still studied today. Written under his penname, Rangdrol (self-liberated), Waterfall of Youth is said to be the very first free-verse poem written in Tibetan. To be sure, there is debate whether the Songs of Milarepa and other Tibetan folk literature may equally constitute free-verse poetry. Despite this, it would be impossible to claim that the form and content of Waterfall of Youth were not unique and innovative for its time. The form of the poem is that of a waterfall. As you read down the page, you can see the sometimes gentle, sometimes violent, flow of the waterfall of youth visually cascading down the page. Indeed, when you read the poem, the cadence of the lines is reminiscent of the flow of a waterfall or the current of a river. This form would have previously been most difficult to capture in Tibetan writing given that the majority of books were written or printed on long, narrow rectangular manuscripts. Likewise, the non-native punctuation—namely ellipses and em-dashes—used by Döndrup Gyal here are perhaps one of the very first instances in Tibetan literature. Despite this radically new form, much of the content echoes of the the Tibetan literature of old. We can see the influences of Indic aesthetics that have so deeply impacted Tibetan literature also present in Waterfall of Youth with deities like Indra and Sarasvasti and animals like elephants and peacocks. Likewise, the five major and five minor fields of traditionally learning form the basis of the questions the youth of Tibet ask the waterfall. Yet, at the very same time, the impact of the political slogans of the day are readily utilized by Döndrup Gyal. Words like conservatism, blind faith, laziness, backwardness, and so forth are all likely words newly created by the communist translation efforts. This blending of tradition and innovation, Buddhist and political terminology, is what has made Waterfall of Youth a timeless poem for Tibetans. This legacy is constantly being reinterpreted too. The words of the poem have been turned into lyrics for a rap song by Tibet’s famous hip-hop artist, Dekyi Tsering. Likewise, numerous parodies have been composed such as Waterfall of Beer and so forth. To date, there are two existing English translations—one by the historian Tsering Shakya and the other by the recently deceased Tsering D. Gonkatsang. Nevertheless, both of these translations leave much to be desired as Shakya’s translation occasionally omits lines and Gonkatsang’s seems to forgo the waterfall stylized formatting. The below translation aims to address these issues by capturing both the tone and resonance while still presenting Döndrup Gyal’s vision in an accessible way. May the waterfall continue to flow onwards! [1] The bow of Indra (dbang po'i gzhu or brgya byin gzhu) is a poetic synonym for a rainbow. [2] The gandharvas are a class of being in the Indo-Tibetan cosmology and are said to be the musicians of the god realms. [3] Water possessing the eight qualities is traditionally said to be sweet, cool, smooth, light, clear, pure, soothing to the throat, and beneficial to the stomach. Published: September 2021 BIBLIOGRAPHY Don grub rgyal. 1997. Lang tsho'i rbab chu. In gsung 'bum don grub rgyal, edited by dbyangs can sgeg pa'i blo gros, Par gzhi dang po par thengs dang po, vol. 1, pp. 160–167. Mi rigs dpe bskrun khang. BDRC MW18123 Abstract Written under his penname, Rangdröl (self-liberated), Döndrup Gyal's Waterfall of Youth is a free-verse poem written in Tibetan. The form of the poem is that of a waterfall. As you read down the page, you can see the sometimes gentle, sometimes violent, flow of the waterfall of youth visually cascading down the page. The cadence of the lines is reminiscent of the flow of a waterfall or the current of a river. BDRC LINK MW18123 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 07:27 TRADITION N/A INCARNATION LINE N/A HISTORICAL PERIOD 20th Century TEACHERS N/A TRANSLATOR Lowell Cook INSTITUTIONS N/A STUDENTS N/A AUTHOR Döndrup Gyal Waterfall of Youth VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! 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Alongside our own publications, Tib Shelf peer reviews and publishes the works of aspiring and established Tibetologists. If you would like to publish with us or request our translation services, please get in touch , our team would be pleased to help. Tib Shelf has been accredited by the British library with the International Standard Serial Number - ISSN 2754-1495 TIB SHELF Contact ​ 40 Okehampton London NW10 3ER ​ shelves@tibshelf.org +44 (0) 203 983 7265 Follow Us ​ Subscribe ​ Instagram Facebook ​ Support Us RETURN TO ALL PUBLICATIONS As it says in the Noble Verses on the Collection of Precious Qualities [1 ] concerning the formation of the outer container, the foundation of the earth and the mountains: “The wind [element] depends on space and aggregations of the water [element] depend on the wind [element]. This great earth, supporting sentient beings, depends on the water [element].” Furthermore, the former constituents of that world system, having been destroyed by fire, water, and wind of an eon then for twenty intermediate eons, will all together become nothing. It is after this [period of time], the constituents of the world system will form.[2 ] ​ The initial cause of this world system depends upon the collective karma of sentient beings. Known as the Pure Mind,[3 ] it is a white space that radiates light and develops into a sizable container[4 ] capable of supporting a three-thousandfold world system.[5 ] Atop that space forms a wind mandala, and a blue rippling wind rises forth known as the Great Churning Wind.[6] The All-Pervading Wind[7 ] spreads it in all directions amassing like fog in the sky. The Wild and Rough Wind[8 ] noisily scatters that wind like clouds in the sky, which is collected by the Colossal Gathering Wind,[9 ] becoming vast and thick. ​ Through the burning of the fire that spreads from the orange Ripening Fire Wind,[10 ] the wind mandala becomes smooth with an even surface. The multi-coloured Wind of the Dividing Wind[11 ] rises up in a rush, dispersing the wind mandala, and the Churning Wind mixes it into its proper formation. ​ The colour of the wind takes the aspect of a sapphire jewel, shaped like a crossed vajra and surrounded by a round rim. As for its size, its thickness is 1,600,000 yojanas[12 ] and has an immeasurable width. Since its inherent quality is solid and firm, it supports the [elements] such as water. ​ A water mandala forms on top of that, and clouds possessing the essence of gold gather in the space above the wind mandala. A stream of rain descends about the size of a chariot’s axel. From its swirling centre a shape like a full circular moon forms called the Calm and Clear Water.[13 ] As for the size of the water mandala, its thickness is 120,000 yojanas and has an immeasurable width. ​ On top of that a golden foundation forms: The Churning Wind arises from the wind mandala that is underneath the water, churning the water mandala. Out of the cream that is produced from the churning of the water mandala, a golden foundation is established, like the ice that forms on a lake. It is square with a yellow gold-like hue, as for the size, its thickness is 220,000 yojanas and has an immeasurable width. ​ Mountains, oceans, and continents form on top of that. Moreover, in the space above the golden foundation clouds of various constituents amass, and a stream of water descends from them for a significant duration. ​ After this, the Gathering and Sorting Wind[14 ] separates the elements: a billion Mt. Sumerus are established from the best elements, a billion mountains of the seven rings are established from the mediocre elements, and billions of iron mountains of the outer rim, billions of the four continents, and billions of the sub-continents are established from the inferior elements. The manner of this formation is stated in the sutra. ​ In that way, when the four continents and sub-continents are formed with the inferior elements, the head of the four great rivers and the great Mt. Kailash are also established in the centre of the southern Jambudvipa [continent]. This should be known. [1] ārya prajñāpāramitāratnaguṇasaṃcayagāthā [2] According to Buddhist cosmology, the cycle of the world system consists of four periods: 1. eon of formation (chags pa'i bskal pa, vivartakalpa), 2. eon of abiding (gnas pa'i bskal pa, vivartasthāyikalpa), 3. eon of dissolution ('jig pa'i bskal pa, saṃvartakalpa), and 4. eon of nothingness (stong pa'i bskal pa, saṃvartasthāyikalpa). The Abhidharmakośabhāṣya (Chos mngon pa'i mdzod kyi bshad pa), attributed to the famous master Vasubhandu (c. 4th–5th CE), states that each of the four eons consists of twenty intermediate eons (bar bskal pa, antarakalpa). This initiatory section of the text describes the cycle of these four eons. For more information see: The Princeton Dictionary of Buddhism 2014: kalpa. [3] yid rnam par dwangs pa [4] snod [5] A three-thousandfold world system is the largest universe or cosmological container capable of containing upwards of a billion world systems each with their own central Mt. Sumeru and geological and continental structures. For more information see: The Princeton Dictionary of Buddhism 2014: trisāhasramahāsāhasralokadhātu [6] rnam par srub byed kyi rlung [7] kun tu khyab byed kyi rlung [8] rtsub 'gyur gyi rlung yam [9] rnam par sdud byed kyi rlung [10] smin byed me'i rlung [11] 'byed byed rlung gi rlung [12] Yojana – An ancient Indic measurement of distance said to be the distance that a pair of yoked oxen can travel in a single day. There are various modern measurements estimating this distance ranging from four to ten miles. For more information see: The Princeton Dictionary of Buddhism 2014: yojana. [13] zhi ba gsal dag [14] 'byed sdud kyi rlung NOTES BIBLIOGRAPHY 'Bri gung chos kyi blo gros. 1998. Phyi snod sa gzhi ri bcas chags tshul . In Gnas yig phyogs bsgrigs, pp. 136–139. Khreng tu'u: Si khron mi rigs dpe skrun khang. BDRC W20820 COLOPHON None The Formation of the Outer Container Abstract The Formation of the Outer Container is a description of the formation of the universe according to Buddhist cosmogony. ​ English | བོད་ཡིག BDRC LINK W20820 DOWNLOAD TRANSLATION VIEW TRANSLATION AUTHOR Drigung Konchok Tendzin Chokyi Lodro TRADITION Kagyu INCARNATION LINE TBC HISTORICAL PERIOD TBC TEACHERS TBC TRANSLATOR Tib Shelf INSTITUTIONS TBC The Formation of the Outer Container TIB SHELF SUBMIT A TRANSLATION SUBSCRIBE ALL PUBLICATIONS BIOGRAPHICAL GOVERNMENTAL MISCELLANEOUS CONTEMPORARY INSTITUTIONAL BUDDHIST

RETURN TO ALL PUBLICATIONS གོང་མས་ལུང་བསྟན་སྤྲུལ་པ་ང་། ། ང་ནི་ཀུན་གྱི་སྐྱབས་སུ་བཟང་། ། འཆད་པའི་ངག་གི་དབང་ཕྱུག་ང་། ། ང་ནི་ལེགས་བཤད་འབྱུང་ཁུངས་བཙུན། ། ​ Forefathers’ foretold emanation is I— I am the magnificent refuge of all beings. The sovereign speech of exposition is I— I am the respected source of eloquent discourse. བདུད་དཔུང་འཇོམས་པའི་དཔའ་བོ་ང་། ། ང་ནི་འབྲུག་པར་བརྫུས་རྣམས་བཅོམ། ། རྩོད་པའི་མཐུ་སྟོབས་བདག་པོ་ང་། ། ང་ནི་ལྟ་ལོག་མཁན་སུན་འབྱིན། ། ​ The hero who conquers demon hordes is I— I am the destroyer of the Drukpa’s imposters. The powerful master of debate is I— I am the repudiator of those with wrong views. མཐའ་བྲལ་ལྟ་བའི་བདག་པོ་ང་། ། ང་མདུན་མི་འདར་རྒོལ་བ་སུ། ། རྩོམ་པའི་དབྱངས་ཅན་གྲུབ་པ་ང་། ། ང་ནི་རིག་གནས་ཀུན་ལ་མཁས། ། ​ The lord of the unlimited view is I— I am the one before whom all challengers tremble. Sarasvati’s accomplished wordsmith is I— I am the learned scholar in all fields of knowledge. ​ དཔལ་ལྡན་འབྲུག་པའི་བསྟན་འཛིན་ང་། ། ང་ནུས་བཟློག་པའི་མཐུ་ཆེན་སུ། ། ལུགས་གཉིས་འཁོར་ལོས་བསྒྱུར་བ་ང་། ། ང་ནི་འདྲ་མིན་སྤྲུལ་བའི་གཤེད། ། ​ The Glorious Druk’s doctrine holder is I— I am almighty, no sorcerer can defeat me. The dual system’s[1 ] Wheel-wielding Monarch[2 ] is I— I am the enemy of diverse apparitions. ​ ​ ཕྱག་དམ་འདི་གཞུང་གི་བཀའ་རྒྱ་གལ་ཆེན་རིགས་དང་། གཞུང་གི་ཁྲ་དེབ་ཁག་ལ་ངེས་པར་དུ་ཕྱག་དམ་འདི་ཐེབས་ཡོད་ན་ཀུན་གྱིས་བརྩི་མཐོང་ཆེན་པོ་བྱ་དགོས་པ་སྔར་སྲོལ་གལ་གནད་ཅན་ཞིག་ཡིན། ཞབས་དྲུང་རིན་པོ་ཆེ་རང་གིས་ཕྱོགས་ལས་རྣམ་པར་རྒྱལ་བའི་རྟགས་མཚན་དུ་ཕྱག་དམ་ང་བཅུ་དྲུག་མ་འདི་མཛད་པ་ནས་བཟུང་སྟེ་འབྲུག་གཞུང་གི་མངའ་འབངས་ཆབ་སྲིད་ཡོངས་རྫོགས་ལ་ཕྱག་དམ་དེས་དབང་བསྒྱུར་ཆོག་པ་ཡིན། དེ་བཞིན་ད་ལྟ་ཡང་འབྲུག་གཞུང་གི་ (དཔལ་ལྡན་འབྲུག་པ་ཕྱོགས་ལས་རྣམ་རྒྱལ) གཞུང་རྟགས་སུ་བཀོད་པ་འདི་ཡང་། ཞབས་དྲུང་རིན་པོ་ཆེས་ང་བཅུ་དྲུག་མའི་དོན་བསྡུས་ཏེ་གཞུང་རྟགས་སུ་བཀོད་པ་ཡིན། དཔེར་ན། རྒྱ་གར་གཞུང་རྟགས་སེངྒེ་མགོ་ལྔ་པ་ཅན་ལ་རྩིས་མཐོང་བྱ་དགོས་པ་ཆོས་རྒྱལ་ཨ་ཤོ་ཀའི་མཛད་རྗེས་མཚོན་པ་དང་འདྲ་བ་ཡིན། ​ If this seal is visibly stamped onto the official documents of the government and important government orders, everyone will hold them in high regard, because this tradition is of essential importance. Zhabdrung Rinpoche (1594–1651)[3 ] composed this seal, "Sixteen Self-Assertions," as a symbol of the Complete Victor in all Regards.[4 ] Since then, this seal was permitted to exercise power over all citizens and political territory of the Bhutanese government. Accordingly, even today, the name of the Bhutanese government, “The Glorious Drukpa: The Victor in All Regards,”[5 ] is also established as an administrative symbol since it is the condensed meaning of Zhabdrung Rinpoche’s "Sixteen Self-Assertions." Take for example the governmental symbol of India, the five-headed lion. The reason it is held in high regard is that it is the representation of the achievements of the Dharma King, Ashoka. This seal is comparable to that symbol. ​ [1] This is referring to the dual system of politics and religion. [2] A Wheel-wielding Monarch (cakravartin) is the de facto ruler of the entire universe, bring all under their control single-handedly. They tend to govern the world system in accordance with the spiritual and or universal law, the dharma. For more information, please refer to The Princeton Dictionary of Buddhism. [3] zhabs drung 01 ngag dbang rnam rgyal, BDRC P509 [4] phyogs las rnam par rgyal ba [5] dpal ldan 'brug pa phyogs las rnam rgyal Photo Credit: Kidekhar College of Buddhist Higher Learning ​ Published: May 2021 NOTES BIBLIOGRAPHY Slob dpon gnag mdog. 1986. Nga bcu drug ma . In 'Brug dkar-po : 'brug rgyal-khab kyi chos-srid gnas-stangs, pp 94–95. Thurpaling Monastery Bumthang: Lopon Nado. COLOPHON None ང་བཅུ་དྲུག་མ། Sixteen Self-Assertions ​ Abstract The first rendition of the seal was written in 1619 by the First Drukpa Zhabdrung, Ngawang Namgyel, after seizing military victory over Puntsok Namgyel, the ruler of Tsang in Tibet. It is purported that Zhabdrung accomplished this triumph through his tantric powers of ritual sorcery. The lines translated here are in a different order in comparison to other editions. Nevertheless, this epic declaration not only helps to establish the emerging country of Bhutan but centralizes Zhabdrung's power in a talismanic nature. SOURCE DOWNLOAD TRANSLATION VIEW TRANSLATION AUTHORS Drukpa Zhabdrung, Ngawang Namgyel & Lopon Nadok TRADITION Drukpa Kagyu INCARNATION LINE Zhabdrung Sungtrul HISTORICAL PERIOD 16th Century 17th Century TEACHERS Tenpai Nyima Lhawang Lodro ​ TRANSLATOR Tib Shelf INSTITUTIONS Ralung Monastery STUDENTS The First Druk Je Khenpo Pekar Jungne The Second Druk Je Khenpo, Sonam Wozer The Third Druk Je Khenpo, Pekar Lhundrub The Fourth Druk Je Khenpo, Damcho Pekar The Fifth Druk Je Khenpo, Zopa Trinle Ngawang Samten Zopa Pekar ​ ང་བཅུ་དྲུག་མ། Sixteen Self-Assertions Alongside our own publications, Tib Shelf peer reviews and publishes the works of aspiring and established Tibetologists. If you would like to publish with us or request our translation services, please get in touch , our team would be pleased to help. TIB SHELF Contact ​ 40 Okehampton London NW10 3ER ​ shelves@tibshelf.org +44 (0) 203 983 7265 Follow Us ​ ​ ​ Subscribe ​ Instagram Facebook TIB SHELF SUBMIT A TRANSLATION SUBSCRIBE ALL PUBLICATIONS BIOGRAPHICAL GOVERNMENTAL MISCELLANEOUS CONTEMPORARY INSTITUTIONAL BUDDHIST

Essential Advice in Three Sets of Three As potent as it is pithy, this short text outlines three sets of qualities required respectively by sages, bodhisattvas, and practitioners of the Mantrayāna. There is obvious overlap in the advice contained at each level, particularly ascending from the initial to the final qualities, which mirrors the central training of the three Buddhist vehicles essential to the Tibetan tradition. Butön Rinchen Drub Advice A Lineage Prayer for the Natural Liberation of Grasping This lineage prayer for Do Khyentsé's treasure cycle of the Natural Liberation of Grasping (Dzinpa Rangdröl) is found in a liturgical compilation arranged by Gelwang Nyima. The prayer comprises verses from the supplication prayer and Tröma practice as located in the revealed treasure texts as well as a short transmission lineage. Do Khyentsé Yeshé Dorjé Lineage Prayer The Hook Which Invokes Blessings: A Supplication to the Life and Liberation of Knowledge-Holder Jalü Dorjé This concise biographical prayer of Do Khyentsé Yeshé Dorjé was written by the master himself at the request of a king, most likely Namkha Lhündrup of Trokyab. Do Khyentsé Yeshé Dorjé Biographical The Truthful Words of a Sage This aspirational prayer of Do Khyentsé is the last text in his Natural Liberation of Grasping (Dzinpa Rangdröl) treasure cycle located within the Exceedingly Secret Enlightened Heart Essence of the Ḍākinī treasure cache. Do Khyentsé Yeshé Dorjé Asprational Prayer The Guidebook to the Hidden Land of Pemokö The Guidebook to the Hidden Land of Pemokö is a revealed treasure text included in Jatsön Nyinpo’s Embodiment of the Precious Ones, the Könchok Chidü. It is a prediction text about the future degenerate times and purportedly the first guidebook to the hidden land of Pemokö. Jatsön Nyingpo Guidebook The Vajra Verses: A Prayer of the Fierce Inner Heat This supplication, filled with instruction for the completion stage practice of fierce inner heat, was written by Jigmé Lingpa in his renowned work of The Heart Essence of the Great Expanse, or Longchen Nyingtik. It is traditionally sung after the lineage supplication and before the fierce inner heat practice. Jigmé Lingpa Prayer An Aspiration to Travel to the Hidden Land of Pemokö 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. Lelung Shepé Dorjé Aspiration Prayer Chapter Narrating the Pure Vision of Gesar The Fifth Lelung Rinpoche, Shepé Dorjé (1697–1740), is unusual among senior Geluk figures for having taken a personal interest in the figure of Gesar of Ling, eponymous hero of the Tibetan epic. The text translated here narrates his ‘pure vision’ of Gesar, which took place near his monastic seat at Lelung, in Olga, in 1729. Please see the full abstract in the note section of the translation. Lelung Shepé Dorjé Pure Vision The Magical Lasso – A Prayer of Aspiration to Accomplish Khecara This aspirational prayer calls upon all the ḍākinīs of the three worlds to grant their blessings, so that the practitioner may complete the vajrayāna path and bring benefit to all beings. Lelung Zhepé Dorjé Aspirational Prayer A Song on the Merits of Kyangpen Namkhé Dzong This meditative or spiritual song was composed by Milarepa (1040–1123), Tibet’s most famous yogi and poet. With an almost Wordsworthian rhapsody, Mila describes the inconceivable qualities of Kyangpen Namkhé Dzong, and explains why it is so favourable for meditative retreat. Strikingly, he identifies the natural world itself, rather than past Buddhist masters, as the wellspring of blessings for this holy place. Milarepa Song In Praise of the Goddess Sarasvatī One of the most famous poems in Tibetan history in which Tsongkhapa calls out and praises the goddess Sarasvatī. This poem is not only chanted in monastic halls but also sung by performing artists and taught in literature classes. ​ Tsongkhapa Lobsang Drakpa Praises ALL PUBLICATIONS BIOGRAPHICAL GOVERNMENTAL MISCELLANEOUS CONTEMPORARY INSTITUTIONAL BUDDHIST

RETURN TO ALL PUBLICATIONS 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. [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 NOTES 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 COLOPHON None The History of Galenteng Monastery 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 VIEW TRANSLATION AUTHOR Jigme Samdrup 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 INCARNATION LINES – The History of Galenteng Monastery Alongside our own publications, Tib Shelf peer reviews and publishes the works of aspiring and established Tibetologists. If you would like to publish with us or request our translation services, please get in touch , our team would be pleased to help. TIB SHELF Contact ​ 40 Okehampton London NW10 3ER ​ shelves@tibshelf.org +44 (0) 203 983 7265 Follow Us ​ ​ ​ ​ ​ Instagram Facebook TIB SHELF SUBMIT A TRANSLATION SUBSCRIBE ALL PUBLICATIONS BIOGRAPHICAL GOVERNMENTAL MISCELLANEOUS CONTEMPORARY INSTITUTIONAL BUDDHIST

Alongside our own publications, Tib Shelf peer reviews and publishes the works of aspiring and established Tibetologists. If you would like to publish with us or request our translation services, please get in touch , our team would be pleased to help. Tib Shelf has been accredited by the British library with the International Standard Serial Number - ISSN 2754-1495 TIB SHELF Contact ​ 40 Okehampton London NW10 3ER ​ shelves@tibshelf.org +44 (0) 203 983 7265 Follow Us ​ Subscribe ​ Instagram Facebook ​ Support Us RETURN TO ALL PUBLICATIONS CONCISE BIOGRAPHY OF DO KHYENTSÉ YESHÉ DORJÉ ​ ​ ​ * If you would like to contribute to this text by translating this section, please send us an email with your qualifications to shelves@tibshelf.org ​ ​ ​ ​ ​ ​ ​ CONCISE BIOGRAPHY OF ḌĀKKI LOSAL WANGMO ​ Lady Ḍākki Losal Wangmo was born in the Water Dog Year in the thirteenth calendrical cycle, 1802. Marvelous signs occurred at the time of her birth, such as the resounding sound of the ten syllables [of Tārā] and the amazing sight of green light filling the entire house and emitting outside. ​ Losal Wangmo relied upon several lamas, including Dodrubchen [Jigme Öser], and she had many visions of the Three Root deities, such as Guru Rinpoche. As her mind was equal to the mind of the Drubwang [Do Khyentsé Yeshé Dorjé], she established countless fortunate disciples into the [path] of maturation and liberation. ​ In the end, she passed away at the age of sixty in the Iron Bird Year of the fourteenth calendrical cycle, 1861, accompanied by fantastic signs, such as a rain of flowers, a rainbow-tent enclosure, and the resounding of music. At the time of her death, her body shrank to about the size of a cubit. ​ CONCISE BIOGRAPHY OF THE NOBLE SON SHERAB MEBAR ​ CONCISE BIOGRAPHY OF GYALSÉ RALTRI ​ * If you would like to contribute to this text by translating this section, please send us an email with your qualifications to shelves@tibshelf.org ​ CONCISE BIOGRAPHY OF DO DRIMÉ DRAKPÉ ÖSER ​ * If you would like to contribute to this text by translating this section, please send us an email with your qualifications to shelves@tibshelf.org ​ CONCISE BIOGRAPHY OF TÜLKU RANGJUNG ​ CONCISE BIOGRAPHY OF DO RINPOCHÉ ​ * If you would like to contribute to this text by translating this section, please send us an email with your qualifications to shelves@tibshelf.org BRIEF BIOGRAPHY OF THE REVEREND DO DASAL WANGMO [1] 'jigs med gling pa, BDRC P314 [2] g.yo ru grwa'i dbus [3] bsam yas mchims phu, BDRC G3528 [4] klong chen rab 'byams pa dri med 'od zer, BDRC P1583 [5] mgo [6] mdo mkham rma rdza zal mo [7] lha gnyan thang lha [8] mda' bza' tshe dbang sman, BDRC P1PD76598 [9] The original Tibetan states that the year he was born is called rab 'dod. This corresponded to the thirteenth year of the calendrical cycle, the Earth Rabbit Year called myos ldan. However, this is not the name of the Iron Monkey Year, which matches to drag po. [10] Dak+ki pad+ma 'bum sde [11] bar bzhi rong [12] dbyings phyug mkha' 'gro [13] nyang ral nyi ma 'od zer, BDRC P364 [14] rdo grub chen 01 'jigs med 'phrin las 'od zer, BDRC P293 [15] shugs chen stag mgo ru phan bde 'gro don gling, BDRC G4952 [16] ru dam lha lung mdo [17] bsam yas, BDRC G287 [18] tshe ring ljongs, BDRC G351 [19] chos lung gdong [20] kaH tog dgon, BDRC G17 [21] rdzogs chen dgon, BDRC G16 [22] zhe chen dgon, BDRC G20 [23] yang ri sgang [24] lha rtse'i pho brang [25] gtsang theg mchog gling, BDRC G00AG01698 [26] 'bri gung mthil dgon, BDRC G340 [27] pho brang rdzong gsar [28] mi la ras pa, BDRC P1853 [29] khams nyi rdzong khri pa [30] bri gung bstan gnyis dgongs gcig—Please contact us if you have any information concerning this text. [31] 'bri gung chung tshang 04 bstan 'dzin chos kyi rgyal mtshan, BDRC P2233 . He is the son of Jigme Lingpa. [32] zhabs drung rin po che; rgyal sras rin po che, BDRC P2233 ; mtshur phu'i rgyal tshab, BDRC P10583 ; nyi rdzong khri ba; dpal ri'i mtsho rgyal sprul sku; klong chen rol ba rtsal; zur mkhar theg chen gling pa'i rgyal sras [33] mdo smad dar lung nyag [34] gnyan po g.yu rtse [35] This is possibly referring to attaining the second level of a knowledge-holder. [36] byang chub chen po [37] bsam yas dkor mdzod [38] bla shing [39] 'dzam gling srog sdud [40] This is referring to the practice of severance (gcod). [41] bla rdo [42] lce btsun seng ge dbang phyug, BDRC P0RK1222 [43] nam mkha' 'jigs med 'khrul zhig dbang drag rgya mtsho [44] lcags zam chu bo ri, BDRC G3320 [45] thang stong rgyal po, BDRC P2778 [46] 'dus pa mdo [47] 'gyur med tshe dbang mchog grub, BDRC P2943 [48] grub pa'i dbang phyug zhing skyong; dri me zhing skyong 02 'jigs med rig 'dzin mgon po, BDRC P5992 . The translators have not been able to confirm this BDRC citation. However, it was sourced from the Treasury of Lives page of Do Khyentse Yeshe Dorje. Please contact us if you can confirm. ​ Photo Credit: BDRC W1KG987 NOTES BIBLIOGRAPHY Thub bstan kong chen rdo rje, editor. 2008. “mDo mkhyen btse'i brgyad pa dang bcas pa'i mdzad rnam bsdus pa dad ldan mgu ba'i lam ston.” In dPe rgyun dkon pa'i bla ma 'ga'i rnam thar dang gnas ri ngo sprod mdor bsdus gser gyi me long , 60–88. 6. [S.l.]: [S.n.], 2008. BDRC W1KG14784_71D887 COLOPHON TBC Abridged Biographies: The Lineage of the Do Family Abstract Lorem ipsum dolor sit amet, consectetur adipiscing elit. Nunc id tellus urna. Duis vulputate arcu felis, sed suscipit orci laoreet vel. Nullam id lacus dictum tortor mollis eleifend id ac augue. Mauris varius, turpis a consectetur ​ ​ English | བོད་ཡིག ​ BDRC LINK W1GS60403 DOWNLOAD TRANSLATION VIEW TRANSLATION AUTHOR Do Dasal Wangmo TRADITION Nyingma INCARNATION LINE Jigmé Lingpa HISTORICAL PERIOD 18th Century 19th Century 20th Century NOTABLE FIGURES Do Khyentsé Yeshé Dorjé Losal Drölma Khaying Drölma Sherab Mebar Rigpé Reltri Ragza Rigché Wangmo Khamsum Zilnön Gyepa Dorjé Drimé Drakpa Tsedzin Wangmo Somang Choktrül Rangjung Dorjé Amdo Senkar Alak Senkar, Tubten Nyima TRANSLATOR Tib Shelf INSTITUTIONS Shukchen Takgo Samyé Tseringjong Katok Monastery Dzogchen Monastery Shechen Monastery Yangri Gang Lhatsé Podrang Tsang Tekchok Ling Drigung Til Monastery Podrang Dzongsar Chakzam Chuwori Monastery Jang Yama Tashi Khyil Yarlung Pemako Śrī Siṃha College Tri Dargyé Jamchen Chokhor Ling Monastery Palyul Dartang Monastery Dodrubchen Monastery Kyilung Monastery PEOPLE MENTIONED Jigmé Lingpa Longchenpa Drimé Öser Lhanyen Tanglha Daza Tsewang Men Nyangral Nyima Öser The First Dodrubchen, Jigmé Trinlé Öser Gyalsé Rinpoché, the Fourth Drigung Chungtsang, Tenzin Chökyi Gyaltsen Tsurpu Gyaltsab Tsogyal Tülku of Pelri Longchen Rölpa Tsal Gyalsé of Zurkhar Tekchok Ling Chetsün Senggé Wangchuk Namkha Jigmé Trülshik Wangdrak Gyatso Tangtong Gyalpo Getsé Mahāpaṇḍita, Gyurmé Tsewang Chokdrub Shingkyong Gyarong Namkha Tsewang Jigmé Ngotsar Vimalamitra Shavaripa Sengtsang Lama Tengyé Jigmé Gyalwé Nyugu Chokor Sönam Pen King of Trokyab, Tsewang Namkha Khenpo Pema Vajra Paltrül Orgyen Jigmé Chökyi Wangpo The Forth Dzogchen Tülku Mingyur Namkhé Dorjé Ragza Rigché Wangmo The Second Gemang, Tubwang Tenpé Nyima The Fifth Dzogchen Rinpoche, Tubten Chökyi Dorjé Mipam Gyatso Minyak Tsokshül Norbu Tenzin Khenchen Ratnakīrti The First Adzom Drukpa, Drodül Pawo Dorjé Ösal Nyima Troru Jampel Sönam Wangmo Adzom Drukpa, Gyalse Gyurmé Dorjé Nyima Öser Rinchen Lhamo Palri Orgyen The Sixth Dzogchen Drubwang, Jikdral Jangchub Dorjé Jamyang Khyentsé Chökyi Lodrö Khen Ngak Nor Khen Pema Tsewang Gyatso Abridged Biographies: The Lineage of the Do Family TIB SHELF SUBMIT A TRANSLATION SUBSCRIBE ALL PUBLICATIONS BIOGRAPHICAL GOVERNMENTAL MISCELLANEOUS CONTEMPORARY INSTITUTIONAL BUDDHIST

Alongside our own publications, Tib Shelf peer reviews and publishes the works of aspiring and established Tibetologists. If you would like to publish with us or request our translation services, please get in touch , our team would be pleased to help. Tib Shelf has been accredited by the British library with the International Standard Serial Number - ISSN 2754-1495 TIB SHELF Contact ​ 40 Okehampton London NW10 3ER ​ shelves@tibshelf.org +44 (0) 203 983 7265 Follow Us ​ Subscribe ​ Instagram Facebook ​ Support Us ​ RETURN TO ALL PUBLICATIONS Khyungtrül Pema Trinlé Gyatso,[1 ] commonly known as Khyungtrül Rinpoché, was born nearby the shaded side of the [Kyangtang Khampa] Mountain[2 ] in the Evaṃ Valley of Drongpa Méshung,[3 ] Nangchen, Kham in 1886, the Fire Dog Year of the fifteenth sexagenary cycle. His father was named Mipam Tsöndrü of the Jo [clan] and his mother Adroza Deden Tso.[4 ] His father was a direct disciple of Drubchen Ngawang Tsoknyi[5 ] the mantra holder, who attained accomplishment through the practice of Palden Lhamo Düsölma .[6 ] Shortly after his birth, Khyungtrül met the Fifteenth Karmapa, Khakyab Dorjé,[7 ] who performed the hair-cutting ceremony. Furthermore, he accepted the Three Jewels, received the vows of a lay disciple,[8 ] and was given the name Karma Gyatso. The Karmapa described how the child was a reincarnation of a great being and made a prediction that the boy was undoubtedly going to be a person who would benefit sentient beings and teachings in the times yet to come. ​ At the age of five, his parents took him on a pilgrimage to meet lamas in eastern Kham. In Degé he met and received teachings from Jamyang Khyentsé Wangpo,[9 ] who was at that time performing his last religious activity at Dzongsar Monastery[10 ] before passing into peace. He also received many important teachings, such as empowerments, transmissions, and instructions, from Jamgön Kongtrül Rinpoché at Palpung Monastery[11 ] in Degé. ​ After a successful pilgrimage to all the monasteries and sacred sites in the Degé, Kham, Khyungtrül returned home with his parents. His father took responsibility of his own father’s monastery, Druk Heru Monastery,[12 ] [which comes under the management of Trülshik Monastery,[13 ] the main Drukpa Kagyü seat in Nangchen]. Later, due to his realization in the practice of Palden Lhamo Düsölma , his father was appointed as the lama of the protector’s temple at Trülshik Monastery. Khyungtrül spent the next couple of years at Trülshik Monastery with his parents. ​ During his time at Trülshik Monastery, even though he was very young, there were several marvelous signs that occurred, such as possessing a symbolically scripted inventory of treasures, indiscriminately extracting a variety of treasure-like substances, and receiving prophecies of the ḍākinīs. However, his father kept them secret and forbade revealing them [to the public], stating that they were insignificant. [Unfortunately], his father passed away when he was just seventeen years old, and he performed the funeral rites in a proper manner. ​ Until he was nineteen, Khyungtrül spent most of his time at his personal Heru Monastery in addition to Trülshik Monastery where he received empowerments and instructions from Satrül Rigzin Chögyal[14 ] and other Drukpa Kagyü masters. He diligently trained in the rituals of his tradition, the Drukpa Kagyü. ​ At the age of nineteen, Khyungtrül once again went back to Degé, Kham where he entered Dzogchen Monastery.[15 ] There he took full ordination from the Fifth Dzogtrül Tubten Chökyi Dorjé[16 ] and received the name Tubten Chöpal Gyatso. From Gyalsé Jampa Tayé, Tubten Chökyi Nangwa,[17 ] and others, he received oral transmission of the Kangyur (Translated Words of the Buddha) and such teachings as the Bodhicaryāvatāra (A Guide to the Bodhisattva’s Way of Life ) and Künzang Lamé Shalung (The Words of My Perfect Teacher ), achieving a great understanding of the Mahāyāna. ​ He later went to Palpung Monastery, where under the care and tutelage of Khenchen Tashi Öser[18 ] the lord of the extraordinary family, he received bodhisattva vows in accordance with the tradition of Śāntideva the heir of the victors and was named Jamyang Lodrö Gyatso. With Lord Khenchen Tashi Öser, he studied all the sūtra and tantra teachings and received empowerments and instructions. Khenchen identified him outwardly as an embodiment of Gyalwang Dechen Dorjé, inwardly as an embodiment of Taksham Nüden Dorjé, and secretly as an embodiment of Longchen Rabjam.[19 ] ​ Khyungrül also received and studied the sūtras and tantras along with the fields of knowledge from Katok Khen Tubten Gyaltsen, Jamgön Mipam Namgyal Gyatso, Khenpo Shenga, Nesar Karma Tashi Chöphel (one of the three chief disciples of Jamgön Kongtrül), Gyarong Tokden, Choktrül Pema Dechen Sangpo, Jamyang Tashi Rinchen, Katok Situ Chökyi Gyatso, Chokling Tersé Tsewang Norbu,[20 ] and many other non-sectarian masters. ​ Though this Lord was not said to be an emanation of any particular lama, he was called Khyungtrül because there was nobody who could rival his innate wisdom when he was studying and contemplating. Since everyone was discussing that he was an emanation of an excellent, superior being, he was considered an emanation. In those days the political relationship between Degé and Nangchen was not so friendly. So, for the safety of Khyungtrül, when anyone asked Khenchen about where the emanation was from, he would answer, “The emanation’s place of origin is Khyungpo.”[21 ] As a result, being called Khyungtrül in addition to his real name, Pema Trinlé Gyatso, he became widely known as Khyungtrül Pema Trinlé Gyatso. ​ At the age of twenty-five, he began the traditional three-year retreat at the Samten Chöling retreat center of Palpung Tubten Chökhorling Monastery,[22 ] during which Karma Tashi Öser the extraordinary lord of the family[23 ] and Karma Tonglam[24 ] [shared the role of retreat master]. Khyungtrül completely mastered Mahāmudrā, the six yogas of Nāropa, and all other essential Kagyü practices during the retreat. His spiritual practices were so impressive that he was, for a short while, appointed master of the retreat center in accordance with the lama’s command.[25 ] ​ [When he turned thirty-three],[26 ] he led the life of a renunciant, abandoning everything and practicing meditation at various secluded places, such as Tashi Palri,[27 ] Pema Shelphuk,[28 ] and Karmo Taktsang[29 ] and eventually left for his homeland. On the way back home, he visited Netan Chokling Monastery Gyurmé Ling, met the Second Cholking, Pema Gyurmé Tekchok Tenpel,[30 ] and received many teachings, such as the Chokling treasure teachings, empowerments, transmissions, and instructions from him. He subsequently visited Kham Riwo Monastery, Dilyak Monastery, and Jang Tana Monastery[31 ] where he received a grand welcome and gave instructional teachings and maturing empowerments. ​ After returning to his homeland, Khyungtrül stayed at Druk Vaṃlung Monastery[32 ] for a while and turned the wheel of the teachings for his karmically fortunate followers. Since he was a treasure revealer and particularly an accomplished practitioner of the profound secret mantra, there were requisites for him, such as relying on the mudrā of another’s body, so he took Tanaza Rigzin Drölma[33 ] as a consort. However, some ordinary people [from his homeland] objected and disapproved of his taking a consort and criticized him explicitly and implicitly. As a result, Khyungtrül Rinpoché decided to leave his homeland for a period to embark on a pilgrimage to U-Tsang with his secret consort Tanaza Rigzin Drölma. ​ He remained in U-Tsang for many years, visiting various sacred sites, practicing meditation at sacred places of Guru [Rinpoché], such as Samyé Chimpu,[34 ] and composing many treatises and songs of realization. He conducted many religious activities while in Lhasa, including giving the empowerment and transmission of the Rinchen Terdzö (The Treasury of Precious Revealed Scriptures).[35 ] ​ Then he returned to his homeland, and at his Druk Heru Monastery, he expanded the assembly hall and other areas and rebuilt temples and shrines. Thereafter, it received the name Heru Ngedön Sangngak Chökhorling. He also built his residence named Changlochen[36 ] and the Secret Mantra Palace meditation hall and stayed there regularly. ​ There the teachings of scholars and adepts pervaded in all directions, and he constantly turned the wheel of the teachings to unfathomable assemblies of disciples and emanations—chiefly the lamas and emanations of the non-sectarian movement. Sometimes he traveled to other regions to give empowerments and teachings. He conferred the empowerment and transmission of the Rinchen Terdzö at Netan Monastery in Chimé and Shakchö Monastery in Khyungpo,[37 ] the empowerment and transmission of the Damngak Dzö (The Treasury of Precious Instructions) at Tsangsar Monastery,[38 ] and the empowerment of the Kagyü Ngakdzö (The Treasury of Kagyü Mantras) at Rago Tsokha Monastery.[39 ] There were many other empowerments, transmissions, instructions that he gave at Sertsa Tashi Ling Monastery [of the Bön tradition] and Tsangsar Lakhyab Monastery.[40 ] He also stayed at Jang Tana Monastery, the monastic seat of Drogön Yelpa for a long time, properly supporting the Yelpa teachings. ​ In short, he was a lama of the non-sectarian movement of the philosophies of the Sakya, Geluk, Kagyü, Nyingma, and Yungdrung Bön; all revered him as a boundless superior being. Accordingly, having accomplished the benefit of self and others, Khyungtrül Pema Trinlé Gyatso passed away at the age of sixty-three on the eighteenth day of the Month of Miracles (the first month) of Earth Bird Year, 1948, at Tana Monastery. It was exactly on that day when Drogön Sangyé Yelpa passed away.[41 ] When Khyungtrül passed away, there were many astonishing signs, which once again established the disciples into a place of faith. ​ His main disciples were his son Pema Gyurmé, Kongtrül Lodrö Rabpel, Tsangsar Lodrö Rinchen [of the Barom Kagyü], Tana Penpa Tülku, Tana Drubgyü Tülku, Suru Jokhyab, etc.[42 ] There were many other disciples with whom he had a spiritual connection, such as [the Eighth] Adeu Rinpoché Drubrik Khyuchok, the [Ninth] Benchen Sangyé Nyenpa, Dilyak Dabsang, Japa Sangyé Tenzin, the [Eleventh] Situ Pema Wangchuk Gyalpo,[43 ] the Second Chokling, and many others. He had such a great assembly of students that there were almost none of the great lamas of his time who did not have a lama-disciple relationship with him. ​ Among the chief disciples: his son Pema Gyurmé was the main lineage holder of both his family lineage and teachings. He was a sovereign of loving-kindness and compassion, a vegetarian, a realized yogin intent upon the profound meaning, a holder of the fields of knowledge, a holder of his father’s lineage of Karma Garsar calligraphy, a disseminator of his father’s empowerments, transmissions, and instructions, and a preserver of his father’s collected works. For this, I wish to express much gratitude to him. ​ Khyungtrül Pema Trinlé Gyatso’s teachings, which are contained in about four volumes, are: ​ Secret Embodiment of the Three Kāyas: Accomplishing the Enlightened Mind of the Guru , a large volume of mind treasure teachings, The Ocean of the Dohās of the Early Translation Nyingma School , The Ocean of Drukpa Dohā, The Excellent Vase of Nectar from The Grand Ritual of Severance ,[44 ] instructional manuals on the creation and completion stages, songs of spiritual experience, and many other texts. [1] khyung sprul pad+ma phrin las rgya mtsho [2] Khyungtrül’s memoir (rang rnam) mentions e waM lung pa'i d+hU ti'i sbubs/ ri bo me ltar 'bar ba'i zhol as his birthplace. Through personal communication, a resident of Meshung said the name of ri bo me ltar 'bar ba is Kyangtang Khampa (rkyang thang kham pa). [3] Drongpa Méshung ('brong pa rme gzhung) was formally known as Sengshung (seng gzhung), the valley looking like a resting lion, located in Nangchen. [4] 'byo mi pham brtson 'grus and a gro bza' bde ldan mtsho [5] Drubchen Ngawang Tsoknyi (grub chen ngag dbang tshogs gnyis, 1828–1888) was a highly realized mantra holder Drukpa Kagyü master born at Sengé Dzong, Kham in 1828. His father was Ugyen Gönpo and mother was Drongza Lhamo Dröl. He passed away in 1888. [6] dpal ldan lha mo dus gsol ma [7] kar ma pa 15 mkha' khyab rdo rje, 1870?–1921?, BDRC P563 [8] The vows of the lay disciple (dge bsnen gyi sdom pa, upāsakasaṃvara) consists of the five precepts (bslab pa lnga, pañcasīla): 1. Not to kill, 2. Not to steal, 3. Not to engage in sexual misconduct, 4. Not to lie, and 5. Not to use intoxicants. [9] 'jam dbyangs mkhyen btse dbang po, 1820–1892, BDRC P258 [10] rdzong sar dgon, BDRC G213 [11] 'jam mgon kong sprul blo gros mtha' yas, 1813–1899, BDRC P264 and dpal spungs, BDRC G36 , seat of Situ Pema Wangchuk Gyalpo and Jamgön Kongtrül [12] Druk Heru Monastery ('brug heru dgon) was initially founded by Gyalwang Dechen Dorjé. [13] Trülshik Monastery ('khrul zhig dgon) is the seat of Satrül Rigzin Chögyal located in Nangchen Sharda. [14] Satrül Rigzin Chögyal (sa sprul rig 'dzin chos rgyas) was the sixth reincarnation of Satrül, born in fifteenth sexagenary cycle. His father was prince to Nangchen King, and his mother was daughter to the Drongpa chieftain. [15] rdzog chen dgon pa, BDRC G16 [16] rdzogs chen grub dbang 05 thub bstan chos kyi rdo rje, 1872–1935, BDRC P701 [17] rgyal sras byams pa mtha' yas and thub bstan chos kyi snang ba [18] mkhan chen bkra shis 'od zer, 1836–1910, BDRC P1373 [19] It is said that Gyalwang Dechen Dorjé (rgyal dbang bde chen rdo rje) built a hundred and eight Guru temples, including Heru Monastery and Vamlung monastery. stag sham nus ldan rdo rje, b. 1655, BDRC P663 and klong chen rab 'byams, 1308–1364, BDRC P1583 [20] kaH thog mkhan thub bstan rgyal mtshan 'od zer, b. 1862, BDRC P6048 ; 'jam mgon mi pham rnam rgyal rgya mtsho, 1846–1921, BDRC P252 ; mkhan po gzhan dga', 1871–1927, BDRC P699 ; gnas sar bkar ma bkra shis chos 'phel, BDRC P6173 (one of the three chief disciples of Jamgön Kongtrül); rgya rong rtogs ldan; mu ra sprul sku 03 pad+ma bde chen bzang po, BDRC P8693 ; 'jam dbyang bkra shis rin chen; kaH thog si tu 03 chos kyi gya mtsho, 1880–1923/1925, BDRC P706 ; mchog gling gter sras tshe dbang nor bu, BDRC P2713 , the second son of Chokgyur Dechen Lingpa [21] khyung po, a place in Kham [22] dpal spungs thub bstan chos 'khor gling gi sgrub sde bsams gtam chos gling [23] karma bkra shis 'od zer [24] karma mthong lam [25] According to the oral account, he was appointed retreat master for the next three-year retreat program. [26] According to the oral record, at the age thirty-three he left the Palpung Monastery for his homeland. [27] bkra shis dpal ri, a sacred site in Kham [28] pad+ma shel phug, BDRC G3624 [29] dkar mo stag tshang, BDRC G3625 [30] gnas brtan mchog gling 02 pad+ma 'gyur med theg mchog bstan 'phel, 1873/1874–1927, BDRC P1AG97 [31] byang rta rna dgon pa, BDRC G2628 [32] Druk Vaṃlung Monastery ('brug vaM lung dgon) was initially founded by Gyalwang Dechen Dorjé in the twelfth sexagenary cycle, located in Drongpa Méshung [33] rta rna bza' rig 'dzin sgrol ma [34] bsam yas mchim phu, BDRC G3528 [35] rin chen gter mdzod [36] lcang lo can [37] Netan Monastery (gnas brtan dgon, BDRC G1AG98 ), the seat of Chokgyur Lingpa, is located in Chimé, southwest of Nangchen. Shakchö Monastery (khyung po zhag gcod dgon), is a Karma Kagyu monastery, founded by Shagchö Tashi Palzang in 1533 in Khyungpo. [38] gdam ngag mdzod; Tsangsar Monastery (tshangs sar dgon) is a Barom Kagyü Monastery, the seat of Tsangsar Lodrö Rinchen. [39] bka' brgyud sngags mdzod and ra mgo mtsho kha dgon [40] gser rtsa bkra shis gling (a Bön Monastery in Sertsa) and tsangs sar bla khyabs [41] Drogön Sangyé Yelpa ('gro mgon sangs rgyas yal pa) is the founder of Yalpa Kagyu School. [42] pad+ma 'gyur med 1929–1999; kong sprul blo grus rab 'phel, 1901–1958, BDRC P1PD108567 ; tshangs sar blo gros rin chen; rta rna spen pa sprul ku; rta rna sgrub rgyud sprul sku; gzu ru jo skyabs [43] a lde'u grub rigs khyu mchog, 1930–2007, BDRC P6757 ; ban chen sangs rgyas gnyen pa 09 karma bshad sgrub btsan pa'i nyi ma 1897–1962, BDRC P934 ; dil yag zla bzang; ja pa sangs rgyas bstan 'dzin 1919­–2001; ta'i si tu 11 pad+ma dbang mchog rgyal po, 1886–1952, BDRC P925 [44] Some of his teachings include: gu ru'i thugs sgrub sku gsum gsang ba 'dus pa, snga 'gyur snying ma'i mgur mtsho, 'brug pa'i mgur mtsho, and gcod kyi tshogs las bdud rtsi bum bzang. ​ Photo Credit: Heru Monastery contributed by the translator ​ Published: July, 2021 NOTES BIBLIOGRAPHY Mkhan o rgyan rnam rgyal. 2021. Khyung sprul pad+ma phrin las rgya mtsho'i rnam thar . London: Tib Shelf W003 COLOPHON Composed by Khen Orgyen Namgyal Hidden Sacred Land of Pemakö Abstract Lorem ipsum dolor sit amet, consectetur adipiscing elit. Morbi velit elit, posuere sed volutpat vitae, faucibus vitae erat. Interdum et malesuada fames ac ante ipsum primis in faucibus. Quisque sagittis sollicitudin feugiat. Fusce scelerisque condimentum tellus ut rhoncus. Aliquam eget orci dolor. Duis sit amet nisl congue, ullamcorper leo a, elementum ligula. Vestibulum mollis nunc risus, eget lobortis ante tempus a. Nam ex nisi, semper vitae velit in, convallis aliquam enim. Donec iaculis, sapien vel interdum dignissim, velit ante elementum ante, fermentum finibus lacus lacus id leo. Integer at aliquam mi. Nullam non vehicula sem, vel tempor enim. Donec tristique odio ac est sagittis facilisis. Mauris tristique quis elit a fermentum. BDRC LINK W1KG6188 DOWNLOAD TRANSLATION VIEW TRANSLATION AUTHOR Düdjom Lingpa TRADITION Nyingma INCARNATION LINE Nüden Dorje Khyechung Lotsāwa HISTORICAL PERIOD 19th Century 20th Century TEACHERS The Third Detri, Jamyang Tubten Nyima TRANSLATOR Barbara Hazelton INSTITUTIONS Dartsang Kelsang Monastery STUDENTS Pema Drodül Sangngak Lingpa Eta Rādza Sherab Öser Tsewang Rigdzin The Third Katok Situ, Chökyi Gyatso Pema Lungtok Gyatso The Biography of Khyungtrül Pema Trinlé Gyatso TIB SHELF SUBMIT A TRANSLATION SUBSCRIBE ALL PUBLICATIONS BIOGRAPHICAL GOVERNMENTAL MISCELLANEOUS CONTEMPORARY INSTITUTIONAL BUDDHIST

RETURN TO ALL PUBLICATIONS རྩ་གསུམ་ཀུན་འདུས་པདྨ་ཐོད་འཕྲེང་རྩལ། tsa sum kündü pema tö treng tsal Embodiment of the Three Roots, Pema Totrengtsal, ​ དཔའ་བོ་མཁའ་འགྲོའི་ཚོགས་དང་བཅས་པ་རྣམས། pawo khandrö tsok dang chepa nam Together with the gatherings of heroes and dakinis, ​ 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 vidyadharas and dakinis, ​ 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, Pemoko— ​ 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 dakinis— ​ 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 Vajrayana, ​ 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, Zhepai 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 dakinis, ​ 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 dakinis 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 dakinis, 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 Akanistha! ​ 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! [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 Choje 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 NOTES BIBLIOGRAPHY 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. pp. 515–520. 大谷大学图书馆. 京都市. BDRC W1CZ2744 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 Pelgyel[2 ] of the supremely heroic Orsho Orang family requested Zhepai Dorje on behalf of the monks of the Padma O 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 Pemako, 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 vidyadhara Zhepai Dorje clearly dictated [this prayer] to the scribe Dorje Sangdak. An Aspiration to Travel to the Hidden Land of Pemoko ​ Abstract A prayer to take rebirth in the hidden sanctuary of Pemako, 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 VIEW TRANSLATION AUTHOR The Fifth Lelung Jedrung, Lobsang Trinlé 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 Chöjé Lingpa Dönyö Khedrup The First Purchok, Ngawang Jampa Ngawang Chödrak Yeshé Gyatso Damchö Gyatso Losal Gyatso Lhündrup Gyatso TRANSLATOR Tib Shelf INSTITUTIONS Lelung Monastery Mindroling Ngari Dratsang Chokhor Gyal Trandruk Potala Tsari STUDENTS Kunga Mingyur Dorjé Dorjé Yomé Kunga Paldzom Lobsang Lhachok Dönyö Khedrub Polhané Sönam Tobgyé Ngawang Jampa Mingyur Paldrön The Fifth Dorjé Drak Rigdzin, Kalzang Pema Wangchuk An Aspiration to Travel to the Hidden Land of Pemoko Alongside our own publications, Tib Shelf peer reviews and publishes the works of aspiring and established Tibetologists. If you would like to publish with us or request our translation services, please get in touch , our team would be pleased to help. TIB SHELF Contact ​ 40 Okehampton London NW10 3ER ​ shelves@tibshelf.org +44 (0) 203 983 7265 Follow Us ​ Subscribe ​ Instagram Facebook ​ Support Us TIB SHELF SUBMIT A TRANSLATION SUBSCRIBE ALL PUBLICATIONS BIOGRAPHICAL GOVERNMENTAL MISCELLANEOUS CONTEMPORARY INSTITUTIONAL BUDDHIST

The History of Galenteng Monastery A short text concerning Galenteng Monastery purportedly initially established by Lhalung Palgyi Dorjé. Its construction, linage affiliation, pronunciation, and orthography changed over time lending itself to a multitude of modifications. Jigmé Samdrup Institution A Brief History of Kyodrak Monastery A brief history of Kyodrak monastery where the successive reincarnations of Tsoknyi Özer reside. It is the main seat of the Barom order, one of the four main divisions of the Kagyü, situated in Do Kham. Various Authors Institution ALL PUBLICATIONS BIOGRAPHICAL GOVERNMENTAL MISCELLANEOUS CONTEMPORARY INSTITUTIONAL BUDDHIST

Alongside our own publications, Tib Shelf peer reviews and publishes the works of aspiring and established Tibetologists. If you would like to publish with us or request our translation services, please get in touch , our team would be pleased to help. TIB SHELF Contact ​ 40 Okehampton London NW10 3ER ​ shelves@tibshelf.org +44 (0) 203 983 7265 Follow Us ​ ​ ​ Subscribe ​ Instagram Facebook RETURN TO ALL PUBLICATIONS གྲངས་མེད་བསྐལ་མང་གོང་ནས་རྣམ་གྲོལ་ཆོས། ། མངོན་བྱས་གདོད་མའི་མགོན་དང་དབྱེར་མེད་ཀྱང་། ། གདུལ་དཀའ་འདུལ་ཕྱིར་གྲུབ་བརྙེས་དཔའ་བོའི་གར། ། འཇིགས་བྲལ་ཡེ་ཤེས་རྡོ་རྗེ་གཙུག་ན་རྒྱལ། ། སྣ་ཚོགས་གདུལ་བྱའི་ཁམས་དབང་བསམ་པ་བཞིན། ། གཅིག་ཏུ་ངེས་མིན་འཕགས་ཆེན་མཛད་པའི་ཚུལ། ། ཆུ་སྣོད་ཟླ་གཟུགས་དཔེ་ཡིས་བསྟན་པ་ལས། ། ཤིན་ཏུ་ཆེས་ཕྲ་སྤུ་རྩེའི་རྡུལ་ཙམ་གླེང། ། དེ་ཡང་རིག་འཛིན་ཆེན་པོ་འཇིགས་བྲལ་གླིང་པ་ནི་མངའ་བདག་ཚངས་པ་ལྷའི་མེ་ཏོག་གི་རྣམ་པར་འཕྲུལ་བ་གཡོ་རུ་གྲྭའི་དབུས་སུ་སྐུ་བལྟམས། མཆིམས་ཕུར་ལོ་གསུམ་སྒྲུབ་པ་མཛད་པས་ཀུན་མཁྱེན་དྲི་མེད་འོད་ཟེར་གྱིས་ཡེ་ཤེས་སྐུས་རྗེས་སུ་བཟུང་། ཆོས་ཐམས་ཅད་མ་བསླབས་པར་མཁྱེན་པའི་ཡེ་ཤེས་རྒྱས། མཁས་གྲུབ་གཉིས་ལྡན་རྒྱལ་བ་རྡོ་རྗེ་འཆང་དང་དབྱེར་མེད་པ་དེ་ཉིད་ཀྱིས་རང་གི་ཞལ་བཞེས་དང་མཚུངས་པའི་སྤྲུལ་བའི་སྐུ་འཇིགས་བྲལ་ཡེ་ཤེས་རྡོ་རྗེ་དེ་ཉིད་ཀྱི་འཁྲུངས་ཡུལ། མདོ་ཁམས་རྨ་རྫ་ཟལ་མོ་སྒང་གི་ཉེར་ཆར་མགོ་ཞེས་པར། ཡབ་ལྷ་གཉན་ཐང་ལྷ། ཡུམ་མདའ་བཟའ་ཚེ་དབང་སྨན་གཉིས་རྩེ་དགར་རོལ་བའི་སྲས་སུ་རབ་འདོད་ལྕགས་སྤྲེལ་ཟླ་༡༠ཚེས་༡༥ཉི་ཤར་[264]གྱི་དུས་སུ་སྐུ་བལྟམས། ​ འཁྲུངས་མ་ཐག་རྡོ་རྗེའི་སྐྱིལ་ཀྲུང་མཛད་ཅིང་། དབྱངས་གསལ་སྒྲ་དག་ལ་གསལ་བར་གསུངས། བལྟམས་ནས་ཞག་གསུམ་གྱི་ཐོ་རེངས་ཁར་ཌཱཀྐི་པདྨ་འབུམ་སྡེའི་ཕྱག་གིས་བླངས་ཏེ་མཁའ་སྤྱོད་དུ་ཁྱེར། དེར་བླ་མ་མཁའ་འགྲོས་བྱིན་གྱིས་བརླབས། ཞག་གསུམ་གྱི་ཉི་ཤར་དུས་སྦྲ་ཆུང་གི་མཐོངས་ནས་མའི་པང་དུ་བབས། ཟླ་ཤས་ལོན་ཚེ་སྐུ་བརྟེན་པ་མེད་པར་ཡར་བཞེངས་ཏེ་ཐལ་མོ་སྦྱར་བཞིན་ལྷོ་ནུབ་ཏུ་གཟིགས། ཟངས་མདོག་དཔལ་རི་རྟེན་བརྟེན་པ་བཅས་པ་མཇལ། དེ་རྗེས་བར་བཞི་རོང་དུ་བྱོན་ནས་བཞུགས་པའི་ཉིན་གཅིག་དབྱིངས་ཕྱུག་མཁའ་འགྲོས་སྐུ་བཏེགས་ནས་ཁང་སྟེང་དུ་བཞག་པས། མདུན་འཇའ་སྤྲིན་ཀློང་ནས་ཉང་རལ་གྱི་ཞལ་བསྟན། སངས་རྒྱས་གླིང་པའི་ཡང་སྲིད་རྡོ་གྲུབ་བསོད་ནམས་ཆོས་ལྡན་རྩད་ཆོད་པར་མཛོད་ཅེས་ལུང་བསྟན་པས་སྔོན་གནས་རྗེས་སུ་དྲན། ​ བྱིས་པ་ལོ་ཁ་གང་ཙམ་དེས་རྡོ་གྲུབ་མཚན་ནས་ཡང་ཡང་བརྗོད་ཅིང་རྡོ་གྲུབ་དབང་དེ་ཉིད་ཀྱིས་ཀྱང་དགོངས་བཞིན་མདུན་དུ་ཕེབས་འཕྲལ་རྗེ་ཉིད་ཀྱིས་ཨོ་རྒྱན་ཆེན་པོ་དངོས་སུ་གཟིགས། བླ་མས་ང་ཤེས་སམ་གསུངས་པས་བསོན་ནམས་ཆོས་ལྡན་ཁྱོད་ངས་ངོ་ལོས་ཀྱང་ཤེས་ཞེས་ངོས་བཟུངས་པས་རིག་འཛིན་འཇིགས་བྲལ་གླིང་པའི་སྐྱེ་སྤྲུལ་འཁྲུལ་མེད་དུ་ཐུགས་ཆེས། རྗེ་ཉིད་དགུང་གྲངས་གཉིས་ཙམ་བཞེས་དུས་རྡོ་གྲུབ་གདན་ས་ཤུགས་ཆེན་སྟག་མགོར་གདན་དྲངས། ཟླ་བ་ཕྱེད་གཉིས་བཞུགས་སླར་རོང་དུ་ཕེབས། ཆུ་ཁྱིའི་ལོར་རྡོ་གྲུབ་སྡེ་དགེའི་ཕྱོགས་སུ་ཕེབས་དུས་རྗེ་ཉིད་ཀྱང་འཁོར་བཅས་རུ་དམ་ལྷ་ལུང་མདོར་བྱོན། ལྷ་ལྡན་དུ་འགྲོ་ལམ་གཟིགས་པས་རྐྱེན་གྱིས་བསམ་ཡས་མཆིམས་ཕུ། གདན་ས་ཚེ་རིང་ལྗོངས་སོགས་ཐུགས་ལ་ས་ལེར་ཤར། ཆོས་ལུང་གདོང་དུ་ཀཿརྫོགས་ཞེ་གསུམ་སོགས་ཀྱི་བླ་སྤྲུལ་མང་པོར་རྡོ་གྲུབ་རྗེ་[265]་དང་ཀུན་མཁྱེན་ཡབ་སྲས་ཀྱི་གསུང་འབུམ་རྒྱ་མཚོ་ལྟ་བུའི་དབང་ལུང་གནང་སྐབས་བླ་མའི་སྐུ་ལ་གཟིགས་སྣང་མི་འདྲ་བ་དུ་མ་དང་། ཁྱད་པར་མ་གཟའ་དམ་གསུམ་གྱི་དངོས་གཟུགས་བསྟན། ཚེ་རིང་ལྗོངས་ནས་ལྷ་མི་གཉིས་ཀྱིས་བསུ་བ་དང་། འབྲི་གུང་བའི་མགྲོན་གཉེར་སོགས་སྐུ་དྲག་རྣམས་གདན་འདྲེན་དུ་བྱུང་བ་དང་ཞལ་འཛོམས། སྡེ་དགེའི་ལྷ་ལུང་ཁུག་ཏུ་སྡེ་དགེའི་རྒྱལ་མོ་ཡུམ་སྲས། ཞེ་རྫོགས་སོགས་ཀྱི་སྐུ་ཚབ་བཅས་ཚོགས་པར་རྡོ་གྲུབ་ཉིད་ཀྱིས་ཀུན་ཡིད་ཆེས་ཕྱིར་དུ་རྗེ་ཉིད་ལ་གོང་མའི་རྟེན་ཆས་སོགས་ངོས་འཛིན་ཐུབ་མིན་སད་ཚུལ་མཛད་པས་རེ་རེ་ནས་འཁྲུལ་མེད་དུ་ངོས་བཟུང་ཞིང་རྗེས་དྲན་གཏམ་གྱིས་ཀྱང་རབ་ཏུ་མགུ་བར་མཛད། དེར་ཕེབས་བསུར་འབྱོར་བ་རྣམས་དང་རྗེ་ཉིད་ལྕམ་སྲིང་ཡབ་ཡུམ་འཁོར་བཅས་བོད་དབུས་སུ་ཆིབས་བསྐྱོད། ཁྱད་པར་འབྲི་གུང་བ་དང་སྐུ་ཕྲེང་དུ་མར་ཡབ་སྲས་ཀྱི་འབྲེལ་བ་ཡོད་པས། ཡང་རི་སྒང་དུ་ཁྲི་སྟོན་རྒྱས་པར་མཛད། ལྷ་རྩེའི་ཕོ་བྲང་དུ་གཟས་དངོས་གཟུགས་བསྟན། གོང་མའི་ཞལ་བཞེས་བཞིན་གཙང་ཐེག་མཆོག་གླིང་དུ་གསན་སྦྱོང་ལ་བསྐུལ་ཡང་གཞན་དབང་བཙན་པས་ལུས། འབྲི་གུང་མཐིལ་དང་། ཕོ་བྲང་རྫོང་གསར་སོགས་སུ་བཞུགས། ཞབས་དྲུང་རིན་པོ་ཆེས་ན་རོ་ཆོས་དྲུག་གི་ཁྲིད་གསུང་ཚེ་དེའི་ཁྲིར་མི་ལ་རས་པ་མཇལ་ཞིང་ཆོས་གསན། ཁམས་ཉི་རྫོང་ཁྲི་པས་འབྲི་གུང་བསྟན་གཉིས་དགོངས་གཅིག་འགྲེལ་བཤད་ཞིབ་རྒྱས་གནང་བ་ཀུན་ཐུགས་ལ་དཔར་བཏབ་པ་ལྟར་བཟུང་ནས། དགོང་མོ་གཞན་ལ་འཆད། འདི་དུས་དགུང་ལོ་བཅུ་ལོན། ལོ་གསུམ་དེར་བཞུགས་རིང་ལ་ཞབས་དྲུང་རིན་པོ་ཆེ། རྒྱལ་སྲས་རིན་པོ་ཆེ། མཚུར་ཕུའི་རྒྱལ་ཚབ། ཉི་རྫོང་ཁྲི་བ། དཔལ་རིའི་མཚོ་རྒྱལ་སྤྲུལ་སྐུ། ཀློང་ཆེན་རོལ་བ་རྩལ། ཟུར་མཁར་ཐེག་ཆེན་གླིང་པའི་རྒྱལ་[266]སྲས་སོགས་དམ་པ་དུ་མའི་ཞབས་པད་བསྙེན་ནས། མདོ་རྒྱུད་བཀའ་གཏེར་དག་སྣང་གི་ཆོས་ཚུལ་དུ་མའི་སྨིན་གྲོལ་གྱི་གདམས་པ། གཞུང་འགྲེལ་བཤད་ཕྱག་ལེན་དང་བཅས་པར་གསན་སྦྱངས་མཛད་པས་ཕུལ་དུ་ཕྱིན། རི་ཁྲོད་གནས་མཇལ་དུ་བྱོན་པས་སྒྲུབ་ཁང་དུ་པདྨ་སཾབྷ་ཝའི་ཞལ་གཟིགས་བྱིན་གྱིས་བརླབས། གདན་ས་ཚེ་རིང་ལྗོངས་སུ་ཕེབས་ཏེ་རྒྱལ་ཡུམ་དབོན་པོ་ཀུན་མཁྱེན་བུ་སློབ་གྲངས་མེད་པ་དེར་འདུས་པ་བཅས་ལ་མཇལ་འཕྲད་མཛད། ཤེལ་བྲག་ཏུ་ཕེབས་པས་གུ་རུའི་སྐུ་ཚབ་ཀྱི་ཐུགས་ཀའི་འོད་འཕྲོས་ཏེ་ཁོང་ལ་ཐིམ། སླར་ཁམས་སུ་ཆིབས་བསྐྱོད། ཡབ་ཐང་ལྷ་མནལ་ལམ་ཏུ་ཕེབས་ཏེ། བུ་ཁམས་སུ་འབྱོན་པར་ཡིད་མ་སྐྱོ་ལས་ཀྱིས་འབྲེལ་བའི་བླ་མའི་དྲུང་གདམས་པ་མཐར་ཕྱིན་ཞུས་ཞེས་བསྐུལ། མདོ་སྨད་དར་ལུང་ཉག་ཅེས་པར་ཕེབས་དུས་མཁའ་ལ་འཇའ་འོད་དང་རོལ་མོའི་སྒྲ་བཅས་གཞི་བདག་གཉན་པོ་གཡུ་རྩེ་བསུ་བའི་རྟགས་མངོན། རྡོ་གྲུབ་དབང་དྲུང་དུ་ཡབ་སྲས་ཞལ་འཛོམས། ལོ་གསུམ་རིང་དེར་བླ་མའི་མདུན་ནས་ཡོན་མཛོད་འགྲེལ་བཤད་ཞིབ་རྒྱས། དྭགས་པོའི་ཐར་རྒྱན། ཁྲིད་ཡིག་ཡེ་ཤེས་བླ་མ། རྩ་རླུང་། རྒྱུད་བཅུ་བདུན་སོགས་ཐུན་མོང་དང་ཐུན་མིན་གྱི་ཟབ་ཆོས་རྒྱ་མཚོ་ལྟ་བུའི་སྨིན་གྲོལ་གྱི་གདམས་པས་ཐུགས་རྒྱུད་ཡོངས་སུ་གཏམས། དགུང་གྲངས་བཅུ་དྲུག་བཞེས་པའི་ལོར། རྡོ་གྲུབ་དབང་གིས་དགོས་པ་ལྔ་ཡོད་པར་གཟིགས་ནས་སླར་བོད་དབུས་སུ་བརྫངས། འབྲི་ཆུའི་རྫ་བར་གྲུར་ཕེབས་ལམ་ར་ཉག་གྲུབ་པའི་དབང་ཕྱུག་གིས་མེ་མདའ་ཟངས་རྡོལ་ཅན་ཐུགས་ཀར་གཏད་དེ་འཕངས་པས་སྐུ་ལ་གནོད་པ་མེད་སྟེང་རྟོགས་པ་ཁྱད་པར་ཅན་འཁྲུངས། རྡོ་ལ་རྟ་མགྲིན་གྱི་སྐུ་དོད་པ་སོགས་བར་ཆད་བསལ་ཞིང་ཚེའི་དབང་ཐོབ་པས་དགོས་པ་དང་པོ་གྲུབ། རིམ་བརྒྱུད་འབྲི་གུང་[267]དུ་ཕེབས། དེ་ནས་བསམ་ཡས་སུ་བྱོན། བྱང་ཆུབ་ཆེན་པོའི་མདུན་མནྡལ་འབུམ་ཕུལ་བས་ཡེ་ཤེས་ཀྱི་མཁའ་འགྲོ་མ་དངོས་སུ་བྱོན་ཏེ་སྟེང་ཁང་རྣམ་སྣང་གི་དྲུང་དུ་ཁྲིད་པས་སྐུ་དེ་དངོས་སུ་གྱུར་པས་ཤེལ་གྱི་ཤོག་དྲིལ་བདུན་སོགས་ཀྱིས་དབང་བསྐུར་ལུང་བསྟན་བསྒོ་བ་བཅས་ཐོབ་པས་དགོས་པ་གཉིས་པ་གྲུབ། མཆིམས་ཕུའི་མཚོ་རྒྱལ་གསང་ཕུག་གོང་མར་གུ་རུའི་བསྙེན་སྒྲུབ་མཛད་པས་གུ་རུ་རྣམས་ཀྱིས་ཞལ་གཟིགས་ཐུགས་ཀའི་འོད་ཀྱིས་གནས་ཁང་ཁྱབ་པ་བྱུང་། ཁྱད་པར་ཞག་བདུན་གྱི་ཐོ་རེངས་ཙམ་ན་རྫུ་འཕྲུལ་གྱིས་བདེ་བྱེད་བརྩེགས་པ་སོགས་སུ་བྱོན་ཞིང་ཟབ་རྒྱས་ཀྱི་དངོས་གྲུབ་བརྙེས་པས་དགོས་པ་གསུམ་པ་གྲུབ། བསམ་ཡས་དཀོར་མཛོད་གླིང་དུ་པེ་ཧར་བླ་ཤིང་རྩར་ཞག་གསུམ། སྐུ་འབག་དྲུང་དུ་ཞག་གསུམ། འཛམ་གླིང་སྲོག་སྡུད་སྒོར་ཞག་གཅིག་བཞུགས་པའི་ཕྱིར་ནངས་ཆོས་སྐྱོང་ཐོག་ཕེབས་ཀྱིས་སྒོ་ཕྱེས། ནང་དུ་གདན་དྲངས་བའི་འཕྲལ་སྒོ་བསྡམས། དེར་ལྷ་འདྲེའི་འཚུབ་སློང་ཆེར་བྱུང་བ་ལྟ་བས་ཟིལ་གྱིས་མནན། ཚར་ཚད་ཀྱི་མཐའ་རྫོགས་པའི་ནངས་བར་ཡང་ཆོས་སྐྱོང་གིས་སྒོ་ཕྱེས། སྤོས་རོལ་ཀྱིས་བསུས་ཤིང་རང་གི་བླ་རྡོ་དར་གྱིས་བཏེགས་ཏེ་ཕུལ་ཞིང་བྲན་དུ་ཁས་བླངས་པས་དགོས་ཆེ་བཞི་པ་གྲུབ། ཤེལ་བྲག་ཏུ་བྱོན་པས་སྐུ་ཚབ་ཀྱིས་སྤྱན་ཧྲིག་ཧྲིག་དང་ཞལ་འཛུམ་པ་མཛད། དེའི་ནུབ་ལྕེ་བཙུན་ཆེན་པོ། ནམ་མཁའ་འཇིགས་མེད་འཁྲུལ་ཞིག་དབང་དྲག་རྒྱ་མཚོའི་ཞལ་བསྟན་ཞལ་གདམས་གནང་། ལྕགས་ཟམ་ཆུ་བོ་རིར་གནས་འབྲེལ་མཛད་པས་ཐང་སྟོང་རྒྱལ་པོའི་ཞལ་གཟིགས་ཤིང་ལུང་བསྟན། ཕྱིར་ནངས་གསེར་དམར་ལས་གྲུབ་པའི་གུ་རུའི་སྐུ་ཚབ་མཐོང་བ་རང་གྲོལ་སོགས་གཏེར་ནས་བཞེངས་པས་དགོས་པ་ལྔ་པ་གྲུབ་ནས་འབྲི་གུང་བྱོན། འཇིགས་མེད་གླིང་པའི་རྒྱལ་སྲས་རིན་པོ་ཆེའི་མདུན་[268]ནས་ཀུན་མཁྱེན་གོང་མ་ནས་བརྒྱུད་པའི་འདུས་པ་མདོ་དབང་སོགས་གསན། སླར་ཁམས་སུ་བྱོན་ལམ་ཡབ་ལྷ་གཉན་ཐང་ལྷ། མེས་ཡུམ་སྲས་བཅས་དངོས་སུ་གཟིགས། དགུང་གྲངས་བཅུ་བདུན་སྟེང་རྡོ་གྲུབ་དབང་མདུན་དུ་བྱོན། བླ་མས་རྩ་རླུང་གི་ཁྲིད་དང་རྒྱུད་གསང་སྙིང་འགྲེལ་བཤད་ཀུན་མཁྱེན་གོང་མ་ནས་བརྒྱུད་པ། ལུང་རྒྱབ་རྟེན་བཀའ་གཏད་དང་བཅས་པ་གནང་། རྡོ་གྲུབ་རྗེའི་བཀའ་ལྟར་ཀཿཐོག་ཏུ། ལྔ་རིག་སྨྲ་བའི་དབང་ཕྱུག་ཆེན་པོ་དགེ་རྩེ་མ་ཧཱ་པཎྜི་ཏ། གྲུབ་པའི་དབང་ཕྱུག་ཞིང་སྐྱོང་། རྒྱ་རོང་ནམ་མཁའ་ཚེ་དབང་སོགས་ཁམས་ཀྱི་སྐྱེས་ཆེན་དུ་མའི་ཞབས་ལ་གཏུགས་ནས་མདོ་སྔགས་ཀྱི་ཆོས་ཚུལ་དཔག་མེད་ལ་ཐོས་བསམ་སྒོམ་གསུམ་མཛད་པས་མཁྱེན་རབ་ཀྱི་རྩལ་རྫོགས། ཀི་ལུང་བླ་མ་འཇིགས་མེད་ངོ་མཚར་དྲུང་ནས་རྙིང་རྒྱུད་གསན། དེ་ཚེ་འོད་གསལ་སྣང་བར་བི་མས་རྒྱུད་འགྲེལ་མཛད་པ་ཐུགས་སུ་ཆུད། རྨ་སྟོད་དུ་ཕེབས་པས། རྩེ་ལྷ་བཅུ་གསུམ་གྱི་གཙོ་བོ་དངུལ་དཀར་སྒྲོལ་མས་གདན་དྲངས། རྟེན་འབྲེལ་དུས་བབས་ལྟར་པདྨ་རྒྱལ་པོའི་ཆོས་སྐོར་དག་སྣང་གི་ཚུལ་དུ་བྱོན། གེ་སར་སྐྱེས་བུ་ཆེན་པོ་མི་སྨུག་སྒྲུང་ཞྭ་མནབ་པས་སྡེ་བརྒྱད་ཟིལ་གནོན་གྱི་གླུ་ལེན་པ་གཟིགས། ས་ཡོས་སྣྲོན་ཟླའི་ཚེས་བཅུར་གོས་དཀར་ལྕང་ལོ་ཆས་མཛད་སྒར་གཞིས་རྟེན་དང་མཆོད་ཆས་ཆིབས་རྟ་དྲེལ་ནབ་བཟའ་སོགས་དངོས་པོ་གང་ཡོད། འབྲི་གུང་བ་བླ་མའི་དྲུང་ལྷག་ལུས་མེད་པར་ཕུལ་ནས་ཀུན་སྤང་གི་ཚུལ་མཛད། མཚན་མོར་འོད་གསལ་གྱི་ངོར། ཆོས་ཀྱི་རྒྱལ་པོ་ཀློང་ཆེན་པས་ཡང་ཏིག་ཆེན་པོའི་སྟོན་ཁྲིད་མཛད་པ་ཟུང་དུ་འབྲེལ་བ་བྱུང།་། ​ གཞན་ཡང། ལྷག་པའི་ལྷ་དུ་མ་དང་། ཡེ་ཤེས་ཀྱི་མཁའ་འགྲོས་རྗེས་སུ་བཟུང་བས་མཁྱེན་བརྩེ་ནུས་གསུམ་གྱི་ཡོན་ཏན་ཕུན་སུམ་ཚོགས་པས་རྣམ་བཞིའི་ཕྲིན་ལས་ལ་དབང་[269]འབྱོར། རིས་བྲལ་གྱི་དམ་པ་རྣམས་དང་། ཁྱད་པར་རིག་འཛིན་འཇིགས་བྲལ་གླིང་པའི་ཐུགས་སྲས་མཆོག་གྱུར། ཆོས་བདག་བྱང་ཆུབ་རྡོ་རྗེའམ་འཇིགས་མེད་ཕྲིན་ལས་འོད་ཟེར་རིགས་བདག་ཏུ་བཀུར་ནས་དུས་གསུམ་རྒྱལ་བ་རྣམས་ཀྱི་བསྟན་པའི་སྙིང་པོ་རང་བཞིན་རྫོགས་པ་ཆེན་པོའི་བཤད་བརྒྱུད། སྙན་བརྒྱུད་མན་ངག་གི་གདམས་པའི་བདུད་རྩི་མ་ལུས་པས་ཐུགས་རྒྱུད་བུམ་པ་བཟང་པོ་ཡོངས་སུ་གཏམས། དགོངས་བརྒྱུད་བྱིན་རླབས་འཕོས་ཏེ་གྲུབ་པའི་ས་མཐོར་གཤེགས་པས་རྟོགས་གྲོལ་དུས་མཉམ་དུ་གྱུར། གཏད་རྒྱ་སྨོན་ལམ་མ་འོངས་ལུང་བསྟན་བཅས་གནང་། རྒྱལ་རོང་ཁྲོ་སྐྱབས་ཐུགས་རྗེ་ཆེན་པོར་ཕེབས་པས་རྟེན་གྱི་ཞལ་ལས་ཡི་གེ་དྲུག་མའི་གསུང་ལན་གསུམ་བྱུང་ཞིང་ཐུགས་སྨོན་གསོལ་བས་མཐུན་གྱུར་མཛད་པ་ཀུན་གྱིས་ཐོས། བྱང་ཕྱོགས་སུ་ཕེབས། གླིང་རྒྱའི་ཨ་མྱེ་མུ་རིར་སངས་རྒྱས་སྟོང་རང་བྱོན་གྲུབ་པའི་གནས་སྒོ་ཕྱེས། རེབ་སྐོང་འཇའ་མོ་ཐང་གི་ཉེ་འདབས་སུ་འབྲུམ་བཞེས་ཀྱི་ཚུལ་བསྟན་འོད་གསལ་སྣང་བར་ཞིང་ཀུན་ཉུལ། ཁྱད་པར་ཟངས་མདོག་དཔལ་རིར་གུ་རུའི་དྲུང་ནས་དབང་བཞི་རྫོགས་པར་ནོད། ནག་ཕྱོགས་ལྷ་འདྲེ་ཚར་བཅད་པ་སོགས་འགྲོ་དོན་མཐའ་ཡས། ​ ལྕགས་སྦྲུལ་ཆོ་འཕྲུལ་ཟླ་ཚེས་༡༣ ལ་བླ་མའི་འདས་རྗེས་རྫོགས་པར་བབ། རེབ་སྐོང་གྲུབ་པ་ཐོབ་པའི་གནས་བརྒྱད་དུ་བྱོན། བྱང་གཡའ་མ་བཀྲ་ཤིས་འཁྱིལ་དུ་ཀློང་སྙིང་སྔོན་འགྲོ་འདུས་པ་ལྔ་བཅུ་ཙམ་གསུངས། གླིང་རྒྱའི་རི་ཁྲོད་གསར་བསྐྲུན་དུ་རེ་ཞིག་བཞུགས། ཡུལ་དེའི་བན་སྔགས་ཀུན་ལ་ཀློང་སྙིང་། བཀའ་བརྒྱད་སོགས་ཀྱི་དབང་ལུང་དང་། རང་སྐལ་དང་འཚམས་པའི་གདམས་ངག་ངོ་སྤྲོད་སོགས་མཛད། སྔགས་པ་བརྒྱ་ཕྲག་གིས་སྐྱེལ་མ་ཞུས། མགོ་ལོག ཡར་ལུང་པདྨ་བཀོད། སྡེ་དགེ རུ་དམ། རྫ་སྟོད་རྣམས་སུ་ཕེབས་[270]ཤིང་མཐོང་ཐོས་དྲན་རེག་གི་འབྲེལ་བས་རྗེས་སུ་བཟུང་། སྣང་སེམས་རང་དབང་ཐོབ་པས་དཔལ་ཤ་བ་རི་པའི་བརྟུལ་ཞུགས་བརྐྱངས་ཏེ་བསད་པ་གསོ་བ་སོགས་རྫུ་འཕྲུལ་མཐའ་ཡས་པས་གདུལ་བྱ་དབང་མེད་དད་པར་མཛད། ཁྲོ་སྐྱབས་ཐུགས་རྗེ་ཆེན་པོ་མདུན་སྡུག་བསྔལ་རང་གྲོལ་གྱི་སྒྲུབ་པ་མཛད་པས་སྐུ་རྟེན་བཞད་ཅིང་བདུད་རྩི་ཁོལ། མགོ་ལོག་ཡུལ་བཞིར་པདྨ་སེང་གེ་སོགས་འདུས་པ་བརྒྱ་ཕྲག་ལ་སྔོན་འགྲོ་རྩ་རླུང་གི་ཁྲིད་གནང་དྲོད་རྟགས་མངོན་དུ་གྱུར། མཁའ་འགྲོས་ལུང་ལྟར་ཆུ་ལུག་ལོར་རྟེན་འབྲེལ་གྱི་སྒོ་འཕར་ཕྱེས། དབེན་ཞིང་ཉམས་དགའི་གནས་སུ་ཚོགས་འཁོར་མཛད་པས་གཙོ་འཁོར་ཀུན་ཆོས་ཉིད་ཉམས་ཀྱི་སྣང་བ་འུར་ཞིང་། འཚོ་བའི་ཟས་དང་གཉིད་སྤང་གཏད་མེད་ཀྱི་ངང་ལུས་པ་སོགས་ཐུན་མིན་གྱི་རྟགས་དང་དཀྱིལ་འཁོར་འཇའ་འོད་འཁྱིལ་བ་སོགས་ཐུན་མོང་ངོ་མཚར་བའི་རྟགས་མངོན། རྟེན་འབྲེལ་ཆེན་པོའི་མཐའ་རྫོགས་པ་དང་། ཌཱཀྐི་རྣམས་ཀྱིས་གྲུབ་པའི་དབང་ཕྱུག་གི་མཚན་གྱིས་མངའ་གསོལ་མཛད། སླར་འཛིར་ཀ་མགོ་ལོག་གཙང་སྟོད་སྨད། གཡུ་ཁོག་རྣམས་སུ་གདུལ་བྱ་དུས་བབ་ལྟར་བྱོན། མཆོག་དམན་འབྲེལ་བས་བསྡུས་པ་དོན་ལྡན་མཛད། སེང་ཚང་བླ་མ་བསྟན་རྒྱས་གཙོས་འདུས་པ་ཡང་རབ་ལ་ཀློང་སྙིང་གི་སྨིན་ཁྲིད་གནང་། ཁྲོ་སྐྱབས་འབྲོང་རྫོང་རི་ཁྲོད་དུ་རེ་ཞིག་བཞུགས། སླར་སྡེ་དགེ རྫོགས་ཆེན་དགོན། ཤྲཱི་སེང་ཧ། ཞེ་ཆེན། ཕྱག་ཚ་རྣམས་སུ་ཕེབས། ཀུན་མཁྱེན་དངོས་སློབ་སོགས་སྐལ་ལྡན་རྣམས་ལྟ་བའི་ངོ་སྤྲད། ཆོས་འབྲེལ་སོགས་མཛད། འཇིགས་མེད་རྒྱལ་བའི་མྱུ་གུ་དང་། དགེ་སྤྲུལ་རིན་པོ་ཆེ་རྫ་དར་ཐང་དུ་བྱོན་པ་མཇལ་འཕྲད་མཛད། ཕན་ཚུན་དབང་སོགས་གནང་ཐུགས་ཡིད་གཅིག་འདྲེས་སུ་གྱུར། གནས་པདྨ་འབུམ་སོགས་སུ་བསྙེན་སྒྲུབ་མཛད་[271]་པས་སྐུ་གེགས་གྲོལ། རེབ་སྐོང་། མགོ་ལོག མི་ཉག་རབ་སྒང་། སོ་མང་རྒྱལ་པོ། ཡང་སྒོས་ཁྲོ་སྐྱབས་མི་དབང་ཚེ་དབང་ནམ་མཁའ་སོགས་རྒྱལ་རོང་རྒྱལ་ཁག་བཅོ་བརྒྱད་ཀྱི་མི་དང་མི་མིན་ཕལ་ཆེར་གདུལ་བྱར་མཛད་པ་དང་དབང་ཁྲིད་གདམས་པས་རྗེས་སུ་བཟུང་བ་དང་། ཞལ་མཐོང་བ་དང་། གསུང་ཐོས་པ་དང་། ཕྱག་གིས་རེག་པ་དང་གཞན་ཡང་བཀའ་བཀྱོན་དང་རྡུང་རྡེག་སོགས་ལ་བརྟེན་གང་གི་ཐུགས་རྗེས་མོད་ལ་རྒྱུད་གྲོལ་བ་བགྲངས་ཀྱིས་མི་ལངས་པ་བྱུང་། མི་བསྲུན་པ་རྣམས་ཀྱང་རྫུ་འཕྲུལ་སྣ་ཚོགས་པས་ཆོས་ལ་བཀོད། ནག་ཕྱོགས་ལྷ་འདྲེ་དམ་ལ་བཏགས་པ་སོགས་འགྲོ་དོན་དཔག་མེད་གྲུབ་ནས། རབ་ཡིད་མེ་སྟག་ལོར་སྒྲ་འོད་སོགས་ངོ་མཚར་བའི་ལྟས་དུ་མ་བཅས་ཏེ་གཤེགས། རྗེ་དེ་ཉིད་ཀྱི་སྲིང་ལྕམ་བློ་གསལ་སྒྲོན་མ་ཡབ་ཆོས་སྐོར་བསོད་ནམས་འཕན། ཡུམ་ཚེ་དབང་སྨན། རབ་འདོད་ཆུ་ཁྲིའི་ལོ་སྨིན་ཟླའི་ཚེ་བཅུར་སྐུ་འཁྲུངས་པའི་ཐོ་རེངས་ཁར་ཡི་གེ་བཅུ་པའི་སྒྲ་ཆེན་གསལ་བར་གྲགས། ཁྱིམ་ཀུན་འོད་ལྗང་གུས་ཁྱབ་པ་སོགས་ངོ་མཚར་བའི་ལྟས་མང་དུ་བྱུང་། རྡོ་གྲུབ་དབང་རྩ་བའི་བླ་མར་བསྟེན་ནས་ཆོས་དང་གདམས་པས་ཐུགས་རྒྱུད་གྲོལ་ཁྱད་པར་རྗེ་ཉིད་ལས་ཡང་གསང་ཐུགས་ཐིག་གི་གདམས་པ་ཡོངས་རྫོགས་གསན་བཞེས་མཛད་པས་གྲུབ་པ་བརྙེས། ཡེ་ཤེས་ཀྱི་ཌཱཀྐི་དང་ལྷག་པའི་ལྷ་དུ་མའི་ཞལ་གཟིགས། ཆོས་སྐྱོང་དྲེགས་ཚོགས་བྲན་དུ་ཉན། ཏཱ་རེ་ཡུམ་དང་རྡོ་རྗེ་ཕག་མོའི་རྣམ་པར་འཕྲུལ་བར་གྲགས། རེས་འགའ་སྐུ་བར་སྣང་ལ་སྐྱིལ་ཀྲུང་མཛད་ཅིང་ཕཊ་སྒྲས་གནས་སྤར་ཞིང་སླར་བེམ་པོར་འཛུད་པ་སོགས་རྫུ་འཕྲུལ་ལ་མངའ་བརྙེས། གཏེར་འཛིན་ཐུགས་ཐིག་ཆོས་ཀྱི་བདག་པོ་ཉིད་དགུང་གྲངས་ང་དགུའི་ལོར་གཤེགས། ​ ༈ སྐྱབས་རྗེ་མཆོག་གི་རིགས་སྲས་མོ། མཁའ་དབྱིངས་སྒྲོལ་མ་རབ་ཡིད་ཆུ་ལུག་ལོར་བལྟམས། ཡབ་རྗེའི་དྲུང་ནས་ཆོས་དང་གདམས་པ་གསན་པས་རྟོགས་པ་ཁྱད་པར་སྐྱེས། ཁྲོ་སྐྱབས་རྒྱལ་པོ་ཚེ་དབང་ནམ་མཁའི་བཙུན་མོར་གནང་། ཟས་ངན་གྱིས་རྐྱེན་བྱས་དགུང་གྲངས་སོ་གཉིས་ལོར་གཤེགས། གདུང་ཁྲུ་གང་ཙམ་ཡོད་པ་ཞུགས་ལ་ཕུལ་བས་འཇའ་འོད་དང་རིང་བསྲེལ་མང་པོ་བྱུང་། རིགས་སྲས་ཤེས་རབ་མེ་འབར་ནི་རྡོ་གྲུབ་དབང་གི་ཐུགས་རྗེའི་རྣམ་འཕྲུལ་བ་དང་འཇམ་པའི་དབྱངས་ཀྱིས་བྱིན་རླབས་ཀྱང་ཐོབ་པ་ཞིག་སྟེ། ཆུང་ངུའི་དུས་ནས་ཡི་གེ་འབྲི་ཀློག་སོགས་མ་བསླབས་པར་མཁྱེན། བྱམས་སྙིང་རྗེ་བྱང་ཆུབ་ཀྱི་སེམས་ལ་དབང་འབྱོར། ཆོས་ཐམས་ཅད་བརྡ་ཙམ་བསྟན་པས་ཐུགས་སུ་ཆུད། འཇམ་དཔལ་ཡབ་ཡུམ་གྱིས་དུས་དང་དུས་སུ་ཞལ་གཟིགས་ལྗགས་ཀྱི་འོག་ཏུ་ནས་འབྲུ་བཞག་པ་དར་གཅིག་ནས་མྱུ་གུ་རིང་པོ་ཐོན་པའི་ངོས་ཨ་ར་པ་ཙ་དངོས་སུ་དོད་པ་དང་། སྐལ་ལྡན་འགའི་སྣང་ངོར་གསེར་གྱི་རལ་གྲི་མེ་འབར་བ་ལས་སྐུ་མི་མངོན་པ་སོགས་ཡ་མཚན་ཤིན་ཏུ་ཆེ་ཡང་དམ་གྲིབ་རྐྱེན་གྱིས་ས་གླང་ལོར་སྐུ་འཁྲུངས་པ་ཆུ་སྟག་ལོར་གཤེགས་པའི་གདུང་ཁྲུ་གང་ལས་མེད། ​ རྒྱལ་སྲས་རིག་པའི་རལ་གྲི་རབ་ཡིད་ལྕགས་སྟག་ལོར་བལྟམས། འདི་ཉིད་ནི་རིག་འཛིན་འཇིགས་མེད་གླིང་པའི་སྲས་འཇིགས་མེད་ཉིན་བྱེད་དབང་པོའི་ཡང་སྲིད་ཡིན། འཁྲུངས་པའི་དུས་གསེར་དམར་གྱི་རལ་གྲི་ཁྲུ་གང་བ་སྐྱབས་རྗེ་ཕྱག་ཏུ་བབ་པས་མཚན་ཡང་དེ་སྐད་དུ་གསོལ། ཡབ་རྗེ་དང་། རྫོགས་ཆེན་མཁན་པདྨ་བཛྲ། དཔལ་སྤྲུལ་རིན་པོ་ཆེ། རྫོགས་སྤྲུལ་བཞི་པ་སོགས་དམ་པའི་སྐྱེས་ཆེན་མང་དུ་བསྟེན། མདོ་རྒྱུད་བཀའ་གཏེར་དག་སྣང་གི་ཆོས་སྤྱི་དང[273]་ཁྱད་པར་ཡབ་རྗེ་རྡོ་རྗེ་འཆང་ཆེན་པོའི་དགོངས་གཏེར་ཡང་གསང་ཐུགས་ཐིག་གི་དབང་ཁྲིད་གདམས་པ་ལུང་རྒྱབ་བརྟེན། བཀའ་གཏད་དང་བཅས་རྫོགས་པར་ཐོབ། རྩེ་གཅིག་ཉམས་ལེན་མཛད་པས་དགོངས་དོན་འཁྲུལ་མེད་དུ་རྟོགས། སྦས་པའི་ཚུལ་དུ་བཞུགས་པ་ལས་བླ་སློབ་མང་པོའི་འདུ་ལོངས་མ་མཛད་ཀྱང་དབང་རབ་ལས་སྐལ་ལྡན་པ་འགའ་རེ་རྗེས་སུ་བཟུང་། དགུང་ལོ་རེ་དྲུག་ལོར་རྒྱལ་ཟླའི་ཚེས་བཅོ་ལྔ་ལ་རྣམ་པར་སྣང་མཛད་བྱོན་ཞེས་སྒྲ་དང་འོད་བཅས་ཞི་བར་གཟིམས་པའི་གདུང་བཅག་ཁྲུ་གང་ཙམ་པ་བཞུས་པའི་ཚེ་འཇའ་སྤྲིན་དཀར་པོ་འབྲུག་གི་གཟུགས་བཀྲ་བ་སྟེང་དུ་འཁོར་ཞིང་། གཞན་ཡང་རྩིབ་ཤར། གྱེན་འགྲེང་། ཟླུམ་པོ། གྲུ་བཞི། པ་དྲ་རིས་སུ་བྲིས་པ་ལྟ་བུ་སོགས་ཀྱིས་ས་གསུམ་ཁྱབ། སྟག་སེའི་མེ་ཏོག་རྣམས་གཅིག་ཏུ་སྐྱེས་པ་སོགས་ངོ་མཚར་བའི་ལྟས་དུ་མ་བྱུང་། ​ རྗེ་དེ་ཉིད་དང་རག་བཟའ་རིག་བྱེད་དབང་མོ་གཉིས་ཀྱི་སྲས་ཁམས་གསུམ་ཟིལ་གནོན་དགྱེས་པ་རྡོ་རྗེ་ནི། རབ་ཚེས་ལྕགས་སྟག་ས་ག་ཟླ་བའི་ཚེས་༤་ལ་སྐུ་བལྟམས། གྲུབ་དབང་མདོ་མཁྱེན་བརྩེའི་ལུང་ལས། ཐབས་ཀྱི་རལ་གྲིའི་རྩེ་ནས་འོད་ཟེར་འཕྲོས།། ཤེས་རབ་ས་སྦྲུལ་སེར་མོའི་ཚང་ནང་དུ།། རྒྱ་སྟག་གྱ་ཡི་གཉའ་གནོན་སྐྱེས་བུ་འཁྲུངས།། ཞེས་ཇི་སྐད་བསྟན་པ་བཞིན་ཡུམ་གྱི་ལྷུམས་སུ་ཞུགས་ཙམ་ནས། རུ་དམ་དགེ་མང་སྤྲུལ་བའི་སྐུ་ཐུབ་དབང་བསྟན་པའི་ཉི་མས། མདོ་རིན་པོ་ཆེ་དྲི་མེད་གྲགས་པའི་ཡང་སྲིད་དུ་ངོས་བཟུང་ཞབས་བརྟན་སྨོན་ཚིག་དང་མཚན་གྱི་མངའ་གསོལ་བཅས་མཛད། དགུང་གྲངས་ལྔའི་སྟེང་ཡོངས་འཛིན་གྱིས་བརྡ་ཙམ་བསྟན་པས་འབྲི་ཀློག་ཐུགས་སུ་ཆུད། ཡབ་རྗེ་ཐུགས་ཐིག་གི་ཆོས་སྐོར་མཐའ་དག་གི་དབང་ཁྲིད་ལུང་གཏད་[274]རྒྱ་སྨོན་ལམ་བཅས་ཆིག་རྫོགས་མཛད་ཅིང་། རྒྱལ་ཚབ་ཏུ་མངའ་གསོལ། བགྲང་བྱ་དགུའི་སྟེང་རྡོ་གྲུབ་དགོན་དུ་བྱོན། རྡོ་གྲུབ་བསྟན་པའི་ཉི་མ། རྫོགས་ཆེན་རིན་པོ་ཆེ་སྐུ་ཕྲེང་ལྔ་པ། འཇུ་མི་ཕམ། མི་ཉག་ཚོགས་ཤུལ་ནོར་བུ་བསྟན་འཛིན། མཁན་ཆེན་རཏྣ་ཀིརྟི། དགེ་མང་གཉིས་པ་རྣམས་བསྟེན། དབུ་ཕར་འདུལ་མཛོད་སོགས་མཚན་ཉིད་ཐེག་པ། རྒྱུད་བཅུ་བདུན། མཛོད་ཆེན་མདུན་སོགས་བཀའ་གཏེར་དང་སྣང་གྱི་སྔགས་ཀྱི་ཆོས་ཚུལ་དཔག་ཏུ་མེད་པ་གསན་སྦྱངས་མཛད་པས་མཁྱེན་རབ་ཀྱི་རྩལ་འབར། འབྲུག་པ་འགྲོ་འདུལ་དཔའ་བོ་རྡོ་རྗེ་ལས་རྫོགས་ཆེན་སྙན་བརྒྱུད་ཐུན་མིན་སྐོར་གསན། གྲུབ་མཆོག་ཞེ་ཆེན་པ་སྐུ་རྒོད་བསྟན་པའི་རྒྱལ་མཚན་གྱིས་དཔེ་དོན་རྟགས་སོགས་ཀྱིས་བཙན་ཐབས་སུ་རིག་ངོ་སྤྲད། མི་ཉག་ཏུ་སྒྲུབ་ཕུག་ཕ་བོང་གསེར་ཕུག་ཏུ་གུ་དྲག་གནམ་ལྕགས་མེ་འཕྲེང་གི་སྒྲུབ་པ་མཛད་པས་ཞལ་གཟིགས། ཡང་གསང་ཐུགས་ཐིག་གི་བཀའ་སྲུང་ལྷ་མོ་ཙཎྜ་ལི་བྲན་དུ་བཀོལ། འཇམ་དཔལ་དབྱངས་སྐྱེས་པ་གོས་དཀར་ཅན་དུ་སྤྲུལ་ནས་ཕྱག་མཚན་མདའ་དང་པི་ཝཾ་གཏད། ཁྱད་པར་མདོ་མཁྱེན་བརྩེས་ཡེ་ཤེས་ཀྱི་སྐུས་རྗེས་སུ་བཟུང་དགོངས་པའི་བྱིན་རླབས་འཕོས་པས་སྣང་སྲིད་བརྡ་དང་དཔེ་ཆར་ཤར། གཞུང་ལུགས་གདམས་པར་རྟོགས། མཛད་སྤྱོད་མ་ལུས་གཞན་ཕན་དུ་ལྷུན་གྱིས་གྲུབ། དགུང་ལོ་བཅོ་བརྒྱད་ཡན་ཆད་རྒྱལ་རོང་རྒྱལ་ཁག་བཅོ་བརྒྱད། ཤར་མི་ཉག་གི་ཡུལ་ཁམས་སུ་གདུལ་བྱ་བསྐྱངས། ཉི་ཤུ་ནས་བྱང་ཕྱོགས་སུ་ཕེབས། སྦྲ་ནག་ཁ་གསུམ། མགོ་ལོག་སྟོད་སྨད། རེབ་སྐོང་རོང་བོ། ཁྲོ་ཁོ་སྟོད་སྨད་སོགས་སུ་སེར་སྐྱ་མཆོག་དམན་ཕལ་ཆེར་རྗེས་སུ་བཟུང་ནས་སྨིན་གྲོལ་ལ་བཀོད། རྨེ་ཁོག་ཏུ་ཁྲི་དར་རྒྱས་བྱམས་ཆེན་ཆོས་འཁོར་གླིང་གི་དགོན་པ་བཏབ། དགུང་གྲངས་ལྔ་བཅུ་བཞེས་པ་ཡོས་ཟླས་[275]ཟླ་བའི་ཚེས་༡༣ ལ་གཤེགས། གདུང་བསྲེགས་ཀྱི་ཚེ་ནམ་མཁའ་འཇའ་སྤྲིན་གྱིས་ཁྱབ་ཅིང་རིང་བསྲེལ་བསམ་གྱིས་མི་ཁྱབ་པ་བྱུང་། ༈་རྗེ་དེ་དང་ཡབ་ཡུམ་གཅིག་པ་ཚེ་འཛིན་དབང་མོ། རབ་ཚེས་ཤིང་རྟ་ལོར་སྐྱེས། མདོ་རིན་པོ་ཆེའི་ཡོངས་འཛིན་འོད་གསལ་ཉི་མ་ལས་འབྲི་ཀློག་བསླབ། འཇུ་མི་ཕམ་པའི་སློབ་མ་ཁྲོ་རུ་འཇམ་དཔལ་ལས་གསོ་རིག་བསླབ། ཨ་འཛོམ་འབྲུག་པ་རིན་པོ་ཆེ་ལས་སྙན་བརྡ། ཡབ་སྲས་ཟུང་ལས་སྙན་བརྒྱུད་དམར་ཁྲིད་ཀྱི་སྐོར་རྣམས་ཞུས། རྒྱུན་དུ་སྤྲང་པོ་སོགས་ལ་སྦྱིན་གཏོར་གི་ལག་པ་རིང་། ཁྱད་པར་ཉམ་ཐག་རྣམས་ལ་བརྩེ་བས་སྨན་ཅི་འདོད་དུ་སྟེར་བ་ལས་རིན་སྐར་གང་ཡང་མི་ལེན། ཕྱི་ནང་ཀུན་གྱིས་མ་ལྟར་བཀུར། རབ་རྒྱལ་ཆུ་སྦྲུལ་ཟླ་༨་ཚེས་༢༥་ཉི་མ་རྩེ་ཤར་ལ་གཤེགས། ཞག་བདུན་ལ་དྲོད་མ་ཡལ། བསྲེགས་ཚེ་ནམ་མཁའ་གཡའ་དག་པ་དང་གདུང་ཆེན་སྣ་ལྔ་བྱུང་། ༈ ཡང་རྒྱལ་སྲས་རིག་པའི་རལ་གྲི་དང་ས་སོ་མང་རྒྱལ་པོའི་བཙུན་མོ་ཟུང་གི་སྲས། སྲས་མོ་མཁའ་དབྱིངས་སྒྲོལ་མའི་ཡང་སྲིད། སོ་མང་མཆོག་སྤྲུལ་རབ་ཡིད་ཤིང་ཡོས་ལོར་བལྟམས། རྒྱལ་པོ་ཤི་ནས་འདིས་རྒྱལ་ས་བཟུངས་བས་ཁྲོ་ཆུའི་ཡུལ་ཁམས་སུ་ནད་མུག་འཁྲུགས་གསུམ་ཞི་ཞིང་བློན་འབངས་དང་ཆབ་སྲིད་མངའ་ཐང་ཆེ་བར་བྱུང་། ཡབ་རྗེ་དང་མདོ་རིན་པོ་ཆེ་དྲི་མེད་གྲགས་པ་སོགས་བླ་མར་བསྟེན། རིག་གནས་ལ་མཁས་པར་གྲགས། དེའི་སྲས་འཁྲུང་གསར་ཟེར་བ་ཡིན། དེ་ལ་གདུང་བརྒྱུད་མེད། སྒར་དངོས་ཀྱི་སྟེང་ནའང་། མདོ་རིན་པོ་ཆེ་ཁམས་གསུམ་ཟིལ་གནོན་དགྱེ་པ་རྡོ་རྗེ་ནི་རབ་བྱུང་མཛད་དེ་ནས་གདུང་བརྒྱུད་ཆད་པ་ཡིན་ལགས། མདོ་མཁྱེན་བརྩེ་ཞིང་དུ་གཤེགས་ཁར་མདོ་རིན་པོ་ཆེ་དྲི་མེད་གྲགས་པ། ཨ་[276]བུ་སྤྲུལ་སྐུ། སྲས་སོགས་ཀྱིས་སྤྲུལ་བ་གང་དུ་འབྱུང་བ་གསུངས་བར་ཞུས་པས། ང་ཡི་སྤྲུལ་བ་དུ་མར་འགྱེད་པས་ཁྱེད་ཀྱིས་བཙལ་བས་མི་རྙེད་རང་ཁྱིམ་རང་གིས་ཤེས་པས་སླེབས་འོང་གསུང་། ཡང་སྐྱིད་ལུང་དགོང་ཀྱི་བླ་གྲྭ་རྣམས་འོང་ནས་ཞུས་པས། གོང་ལྟར་ལ་རང་དགོན་དུ་སླེབས་འོང་གསུང་། ཕྱིས་སྒར་ཐོག་ཏུ་མདོ་རིན་པོ་ཆེ་དགྱེས་པ་རྡོ་རྗེ་དང་ཡུམ་གཅིག་པའི་གཅུང་སྤྲུལ་སྐུ་རང་བྱུང་རྡོ་རྗེ་ངོས་བཟུང་། རབ་ཚེས་ས་སྤྲེལ་ལོ་བ་ཡིན། ཀློག་མདོ་རིན་པོ་ཆེས་བསླབས། འབྲོག་མཁན་དང་དཔལ་ཡུལ་དར་ཐང་མཁན་འོད་རྣམ་གཉིས་ལས་ཡིག་གཟུགས་སྤྱོད་འཇུག །ཡོན་ཏན་མཛོད། ཡིད་བཞིན་མཛོད་སོགས་རྒྱ་བོད་མཁས་པའི་གཞུང་ལུགས་ཕལ་ཆེར་གསན། སྐྱེས་ཐོབ་ཀྱི་ཤེས་རབ་ཆེ། རྒྱུན་དུ་དམན་ས་འཛིན་ཞིང་ཁེངས་དྲེགས་གི་བསམ་པ་མེད། ཨ་འཛོམ་འབྲུག་པ། རྒྱལ་སྲས་འགྱུར་མེད་རྡོ་རྗེ། རྫོགས་ཆེན་མཁན་རྡོ་རྗེ་འཆང་ཐུབ་བསྟན་སྙན་གྲགས། རྫོགས་ཆེན་གླིང་བླ་སྤྲུལ་སྐུ་སོགས་སྐྱེས་ཆེན་དུ་མའི་མདུན་ནས་རྒྱུད་ལུང་མན་ངག་གི་ཟབ་ཆོས་མང་དུ་གསན། ཁྱད་པར་རང་གི་གཅེན་ལས་སྙིང་ཐིག་དང་ཐུགས་ཐིག་གི་དབང་ལུང་ཁྲིད་བཅས་གསན། སྦས་ཚུལ་དུ་ཉམས་སུ་བླངས་པས་རྟོགས་པ་མངོན་དུ་གྱུར། ཀུན་མཁྱེན་གདན་ས་ཚེ་རིང་ལྗོངས་སུ་ཕེབས་ནས་ཁྲིད་ཡིག་ཀུན་བཟང་བླ་མ། སྙིང་ཐིག་དུམ་གཉིས་ཀྱི་དབང་ལུང་སོགས་བསྩལ་བ་ལས་དབང་བསྐུར་སོགས་གཞན་སུ་ལའང་མི་བྱེད། (ས་ཆ་དེའི་སློབ་མ་ལ་དབང་བསྐུར་བ་མ་གཏོགས་) དགུང་ལོ་སོ་དགུ་དབོ་ཟླའི་ཚེས་༢༢་ལ་གཤེགས། གདུང་ཁྲུ་གང་དུ་ཞུ། ཡང་སྐྱིད་ལུང་དགོན་དུ་རང་གི་ཞལ་བཞེས་གྲུབ་པའི་དབང་ཕྱུག་ཆེན་པོ་ཨ་མདོ་གཟན་དཀར་གྱི་རྣམ་རོལ་དུ་བྱོན། ཡུལ་དེའི་སྐྱེ་འགྲོ་མཆོག་དམན་ཐར་བའི་ལམ་ལ་བཀོད། སྔར་དགོན་དེ་བཞེངས་ཚུལ་སོགས་སྔོན་གནས་རྗེས་སུ་[277]དྲན། གསུང་ཡང་མང་དུ་བྱོན། དགུང་ལོ་མཐར་ཕྱིན་ནས་ཞི་དབྱིངས་སུ་གཤེགས། ​ རྗེ་དེ་ཉིད་ཀྱི་ཡང་སྤྲུལ་ཐུབ་བསྟན་ལུང་རིགས་སྨྲ་བའི་ཉི་མ་ཡབ་ཉི་མ་འོད་ཟེར། ཡུམ་རྒྱལ་རོང་བ་རིན་ཆེན་ལྷ་མོའི་སྲས་སུ་ཆུ་ལུག་ལོར་བལྟམས། ཡོངས་འཛིན་དཔལ་རི་ཨོ་རྒྱན་ལས་ཀློག་སློབ་པའི་ཚུལ་བསྟན། དགུང་གྲངས་བཅུ་གཉིས་སྟེང་རུ་དམ་རྫོགས་ཆེན་དགོན་དུ་བྱོན། རྫོགས་སྤྲུལ། མཁན་ཐུབ་སྙན། འཇམ་མབྱངས་མཁྱེན་བརྩེ་སྤྲུལ་འཇམ་དབྱངས་དགའ་བའི་བློ་གྲོས། ཡོངས་འཛིན་མཁན་སོགས་དང་། མཁན་ངག་ནོར་ལས་སྙན་ངག །མཁན་པདྨ་ཚེ་དབང་ལས་སྤྱོད་འཇུག་སོགས་བརྡ་ཙམ་བསྟན་པས་ཐུགས་སུ་ཆུད། རྡོ་གྲུབ་དགོན་དུ་རྡོ་གྲུབ་དབང་གི་མཆོག་སྤྲུལ་རྣམ་གཉིས་སོགས་དམ་པ་དུ་མའི་ཞབས་པད་བསྙེན། མདོ་སྔགས་རིག་གནས་དང་བཅས་པར་མཁྱེན་རབ་ཀྱི་རྩལ་ཡངས། དེང་དུས་གངས་ལྗོངས་མཁས་པའི་གཙུག་རྒྱན་དུ་བཞུགས་ཤིང་ཕྱི་ནང་གི་རྒྱལ་ཁབ་མང་པོས་ཀྱང་གདན་ཞུས་དང་བཀུར་སྟིས་མཆོད་པའི་གནས་སུ་གྱུར་ཞིང་། བསྟན་འགྲོའི་དཔལ་དུ་འཚོ་ཞིང་བཞེས་པ་འདི་ལགས་སོ།། ​ BIBLIOGRAPHY ཟླ་གསལ་དབང་མོ། ༢༠༠༧. མདོ་ཚང་གི་བརྒྱུད་པའི་རྣམ་ཐར་མདོར་བསྡུས།. གསུང་ཐོར་བུ། ཤོག་ངོས་ ༢༨༣-༢༩༧ པེ་ཅིན་མི་རིགས་དཔེ་སྐྲུན་ཁང་། BDRC W1GS60403 COLOPHON ཞེས་པ་ནི་དད་ལྡན་འགས་མདོ་ཚང་གི་བརྒྱུད་པའི་རྣམ་ཐར་ཞིག་འབྲི་རིགས་ཞེས་བསྐུལ་བ་ལྟར་མདོ་ཚང་གི་ཤུལ་ལུས་པ་ཟླ་གསལ་དབང་མོས་མཚམས་སྦྱོར་ཙམ་དུ་བྲིས་པ་དགེ་ལེགས་འཕེལ། བཀྲ་ཤིས། མངྒ་ལཾ།། ༄༅། །མདོ་ཚང་གི་བརྒྱུད་པའི་རྣམ་ཐར་མདོར་བསྡུས། English BDRC LINK W1GS60403 DOWNLOAD TRANSLATION VIEW TRANSLATION AUTHOR Do Dasel Wangmo TRADITION Nyingma INCARNATION LINE Jigme Lingpa HISTORICAL PERIOD 18th Century 19th Century 20th Century NOTABLE FIGURES Do Khyentse Yeshe Dorje Losel Drolma Khaying Drolma Sherab Mebar Rigpai Reltri Ragza Rigche Wangmo Khamsum Zilnon Gyepa Dorje Drime Drakpa Tsedzin Wangmo Somang Choktrul Rangjung Dorje Amdo Zenkar Alak Zenkar, Tubten Nyima TRANSLATOR Tib Shelf INSTITUTIONS Shukchen Takgo Samye Tseringjong Katok Monastery Dzogchen Monastery Shechen Monastery Yangri Gang Lhatse Podrang Tsang Tekchok Ling Drigung Til Monastery Podrang Dzongsar Chakzam Chuwori Monastery Jang Yama Tashi Khyil Yarlung Pemako Shri Simha College Tri Dargye Jamchen Chokhor Ling Monastery Pelyul Darthang Monastery Dodrubchen Monastery Kyilung Monastery PEOPLE MENTIONED Jigme Lingpa Longchenpa Drima Ozer Lhanyen Tanglha Daza Tsewang Men Nyangrel Nyima Ozer The First Dodrubchen, Jigme Trinle Ozer Gyelse Rinpoche, the Fourth Drigung Chungtsang, Tenzin Chokyi Gyeltsen Tsurpu Gyeltsab Tsogyel Tulku of Pelri Longchen Rolpa Tsel Gyelse of Zurkhar Tekchok Ling Chetsun Sengge Wangchuk Namkha Jigme Trulzhik Wangdrak Gyatso Tangtong Gyelpo Getse Mahapandita, Gyurme Tsewang Chokdrub Zhingkyong Gyarong Namkha Tsewang Jigme Ngotsar Vimalamitra Shavaripa Sengtsang Lama Tengye Jigme Gyelwai Nyugu Chokor Sonam Pen King of Trokyab, Tsewang Namkha Khenpo Pema Vajra Paltrul Orgyen Jigme Chokyi Wangpo The Forth Dzogchen Tulku Mingyur Namkhai Dorje Ragza Rigche Wangmo The Second Gemang, Tubwang Tenpai Nyima the Fifth Dzogchen Rinpoche, Tubten Chokyi Dorje Mipam Gyatso Minyak Tsokshul Norbu Tenzin Khenchen Ratnakirti The First Adzom Drukpa, Drodul Pawo Dorje Osel Nyima Troru Jampel Sonam Wangmo Adzom Drukpa, Gyelse Gyurme Dorje Nyima Ozer Rinchen Lhamo Pelri Orgyen The Sixth Dzogchen Drubwang, Jikdrel Jangchub Dorje Jamyang Khyentse Chokyi Lodro Khen Ngak Nor Khen Pema Tsewang Gyatso ༄༅། །མདོ་ཚང་གི་བརྒྱུད་པའི་རྣམ་ཐར་མདོར་བསྡུས། TIB SHELF SUBMIT A TRANSLATION SUBSCRIBE ALL PUBLICATIONS BIOGRAPHICAL GOVERNMENTAL MISCELLANEOUS CONTEMPORARY INSTITUTIONAL BUDDHIST

RETURN TO ALL PUBLICATIONS I pay homage, with a mind of sincere respect, to the Great Noble One, Lord of the Three Worlds,[1 ] and his entourages. The many tales of the Great Noble One, Gesar Dorje Tsegyel,[2 ] known throughout the Three Worlds,[3 ] are deep and hard to fathom, passing beyond our ability to comprehend. There are many different ways in which the story has come down according to a disciple’s individual karmic lot. Even today, such tales continue to be told in all directions without distinction in Dokham, Utsang, and so on. ​ And although all these various life stories differ in style and content, they need not be considered contradictory since they are the life stories of a thus-gone one.[4 ] It is for this reason that there is variance. Here, not long after the [annual] grand festival to celebrate the joining of the Great Queen of Medicine, Dorje Yudronma,[5 ] and the Great Noble One of Ling (Gesar), at the Zangdokpelri [hermitage] in the Lelung region of the eastern land of Olga[6 ] [in Lhodrak, southern Tibet] in the year of the Earth Female Bird [1729 CE], an emanation of the Great Noble One (Gesar) was encountered in the form of an iron man wearing iron armour, brandishing a silk-pennanted spear. And the following life story was heard: Now in the realm of the gods above, from a primordial state of complete nothingness, a White Light, like the Victory Star,[7 ] arose. Being born from the Divine Wish-Fulfilling Jewel,[8 ] it resided in an egg-like womb of light, a light born out of its own radiance. And soon afterwards, desire arose in the breast of one daughter of the gods called Bum Okimetse,[9 ] and she replicated that luminous sphere. For this she was ridiculed and cursed by the gods and grew ashamed. So she went to a victorious sage of the gods and humbly beseeched him thus: ​ “They accuse me of having done that which I have not done! They blame me for having attachments that I do not have! I just can’t take their chastisements anymore! I can dwell no longer in the realm of gods above, And nor can I go to the land of the lu water-spirits[10 ] below.” “So I should take a quick look at the middle world of humans. I shall take that young godling along with me [as a companion]. Is there any fault created by my going there? Great sage, please tell me; I implore you!” Thus she spoke, and the old sage of creation, born into the caste of Yungdrung Bon,[11 ] replied thus: ​ “A-ya-ya , you crowned girl, Light Garland Goddess! It is very good that you have come here, as I have been wanting to see you. Last night, beings in the land of men Had hurried dreams of various kinds. So many good signs! Such as cannot be spoken.” “A-ya-ya ! These were signs; these were premonitions, That you, my girl, would come at this time. For now you should stay awhile longer in the land of gods, For from [your nurturing] mother’s lap, a son will be born. Call upon the god Gertso Nyenpo[12 ] for help But don’t dismiss your young godling, For he will be of benefit to all beings of all countries and regions.”[13 ] “A-ya-ya! A godling is better than a man, Unlike other little men born of gods! Three fives make fifteen! Possible danger can come of this! Three sixes make eighteen—certainly a chance of such! O beautiful maiden, may your innermost mind be at peace.” ​ Then the goddess Bum Okimetse went back to her own dwelling place and, [in accordance with his instructions], made offerings of female yak milk to the worldly god Nyenchen Gertso.[14 ] As she prayed, Gertso actually came before her and, taking her tightly on his lap, he made love to her fifteen times, inducing in her a state of great pleasure. And after a while, just as the sage had prophesied, the goddess became pregnant. Initially, a venomous black snake was born, and the gods gave it the name White-Turbaned Nele (Nele Tokar),[15 ] king of lu , and it went into the great ocean. Next, a red man and a red horse were born. He was named Tsen Yawa Kyachik.[16 ] He went to Zangthang Jangmar in the western direction, one of the five regions of the Gawa Valley in the northern part of Pemako.[17 ] It was a hub of pernicious harmful spirits near a town of the Chim [clan][18 ] and barbarians. He stayed there as lord of gods and spirits.[19 ] ​ Then a blue man wearing fine blue clothes and a blue horse were born. He was given the name Lord of Waters, Lap-born Masang (Chudak Pangkye Masang).[20 ] He went to the land of Lato.[21 ] After that, a malicious harmful spirit was born with a chin of iron and a yellow beard spiked like tongues of fire. He was respectfully given the name King of Demons (Dudje Gyelpo)[22 ] and, in fact, was none other than the mind-lord Indra.[23 ] He went to the land of Gyatri Gotri Shing[24 ] and was also known as Gyaje Tsenpo,[25 ] or the One-eyed Demon King of the Eastern Direction. Following that, a black man and a black horse were born. He was given the name Moon-faced Demon (Dudawai Gonchen).[26 ] He had unimaginable power and magical abilities, difficult for others to defeat. Going to the northern land of Mizhung,[27 ] he became a hunter. Having killed many beings by gathering their life-breath, he accumulated about a hundred thousand human and horse corpses and stayed there enjoying their flesh and blood. ​ Subsequently, a daughter of the gods—so beautiful that a single glance nulls contentment—was born. She was given the name Charming Goddess (Lhamo Yitrok).[28 ] By and by, she went to the red copper plain of the tsen [29 ] and lived there as the wife of the noble tsen , Lutsen.[30 ] Then the harmful spirit Genuine Knowledge (Yangdak Shay)[31 ] was born, beautiful and heroic. In the Palace of Braids,[32 ] he joined the entourage of Vaishravana,[33 ] and together with the servants of this great wealth-god and lord of treasures, he stayed as the Great Protecting King of the Northern Direction.[34 ] Next, a being with the appearance of a sinpo demon,[35 ] skilled in martial arts, was born, known as Raksha Lightening-Garland (Yaksha Loktreng),[36 ] who in the depths of the ocean, by the power of karma, joined with the female lu Toad-headed Bloodshot-eyed (Belgo Trakmikma),[37 ] whose desire boiled like water. By entering into sexual union, they became husband and wife. It is said that she gave birth to the four-faced Vishnu King of Rahu.[38 ] Then Black Shiva (Wangchuk Nakpo)[39 ] was born, and staying in the land of turban-wearers, he became the protector of the Muslim regions. After that, the Red Lord of Death (Shinje Marpo Chidak),[40 ] the colour of blood, was born. He was also known as Bandit Bringer of Fire, the Red Lord of Life (Sokdak Marpo), or Great Abse, among other names.[41 ] He was the master of swift and sharp martial skills and possessed magical abilities. It is said because he had sex with his own sibling, the Charming Goddess, kith and kin were ashamed. The gods insulted them, and they were belittled by shame. ​ Following that, the protector of China, the land of the Eastern Direction, called Lhanyen Lhaje,[42 ] was born. He became the protector of White Confucius. And until now, he stays in those bad regions. Then a demoness the colour of blood, with the body of a sinmo demoness and the head of a lion, was born. She was known as Red Lion-faced (Sengdong Marmo)[43 ] and became the wife of the demon Black Yabshar,[44 ] otherwise known as the Lion-faced Kunga Zhonu, the protector of the realm.[45 ] Next, Simultaneously Red (Chikchar Marpo)[46 ] was born and went to Tsaritra,[47 ] enjoying flesh and blood. Since he had little compassion for those mired in the passion of life, he became lord of the haughty spirits, and there he remained. After that, the one called Great Apo,[48 ] who resides now as a protecting god of Pemako, was born. Going to the lands of Lo Dra and Hor Ga,[49 ] he protects the outer, inner, and secret regions of Pemako and subregions. Then when all these fourteen elder siblings were born, the fifteenth, the Great Noble One, Gesar, King of Dralha,[50 ] was born. He was youthful in stature and beautiful with all the signs and characteristics [of a special being] complete, transfixing to look upon, and capable of bringing all the Three Realms[51 ] under his dominion. Initially, he thrice played dice[52 ] in the realm of gods and gained respect from all of them. Then, going to the land of humans, he again thrice played dice games, casting gambling dice,[53 ] and playing pebbles,[54 ] thereby bringing all the beings of the human realm into complete submission; he was left unrivalled. Then, having crossed to the water realm, he trice did swimming, jumping and other such games, and all the female lu lusted after him. Hence, he gained mastery over them, neutralized their viciousness, and calmed their fury. ​ And in that way, being without rival in the Three Worlds, the Great Noble One traversed instantly through the central region[55 ] [of Tibet] to Serzhong Zangri.[56 ] In the female Earth Bird Year, the Great Noble One took care of the reincarnation of the son Gadol Gali.[57 ] For our benefit, he turned his horse towards the hermitage of the supreme sacred site of Zangdok Pelri [in Lelung Valley] and took the Great Queen of Medicine, Lachik Yudronma, as his consort. All lords and ministers, from the treasurer and attendant to the hen keeper and swineherd [who witnessed this], are still alive to this day. In the past, when Great Noble One came to Tibet, he visited all these places and blessed all the hermitages, mountains, and cliffs. And previously, his flying-mount-tree,[58 ] [the tree from which he gets his flying stick], was [considered to be] at the upper slopes of Lhunpo Dza.[59 ] But today it is not there, as it has been felled. And from the upper slopes of Lhunpo Dza to the area of Chabumpa,[60 ] the stones Gesar placed there can be seen even now. Later, the secret caves, sacred sites, and holy lakes were discovered eventually, as they were pointed out and taught in the secret transmission. [1] 'jig rten gsum. Referring to the worlds of lha ‘gods’ above, klu ‘water spirits’ below, and gnyan ‘worldly deities’ in the middle. This tripartite scheme of a vertically-ordered world is a central theme in most tellings of the Gesar epic. In this text, two or three terms are used to refer to the scheme: ‘jig rten gsum, sa gsum, and srid gsum. The first two we have translated as “Three Worlds” and the last as “Three Realms”, since it could also be interpreted as referring to the Buddhist scheme of Form, Formless, and Formless Realms (more commonly known as as khams gsum). [2] skyes bu chen po ge sar rdo rje tshe rgyal [3] sa gsum [4] de bzhin gshegs pa, tathāgata [5] Sman btsun chen mo rdo rje g.yu sgron ma is one of the bstan ma bcu gnyis, the 12 native goddesses who according to Nyingma lore were converted in the 8th century by Padmasambhava and Pelgyi Senge (dpal gyi seng ge; BDRC P4236 ) to become protectors of the tantric teachings of the Old School. [6] 'ol ga [7] The Victory Star (rgyal skar, puṣya/pauṣa) is one of the twenty-eight stars/constellations (rgyu skar nyi shu rtsa brgyad, aṣtāviṃśati nakṣatrāṇi) in the Indo-Tibetan system of lunar mansions, an ancient Indian division of the ecliptic. In the Tibetan tradition, a period associated with one of these constellations is determined by the moon’s position. If the moon was in the Victory Star at sunrise on a lunar day, that day would be considered to be ruled by that constellation. [8] lha'i yid bzhin nor bu rin po che [9] 'bum 'od kyi me tshe [10] klu (Skt: (nāga) are beings of the world below, associated with water, health, and wealth. [11] g.yung drung bon [12] lha ger mtsho gnyan po. The deity ger mtsho, in various spellings, is frequently encountered in tellings of the Gesar epic as the gnyan father of Gesar. Gnyan are a class of powerful worldly deities in Tibetan culture who inhabit the middle world, in which humans also dwell. They are often associated with mountain deities. [13] yul gling dgu'i skyes 'gro yongs [14] srid pa'i lha gnyan chen po ger mtsho. See note above. [15] ne le thod dkar [16] btsan ya ba skya gcig [17] zangs thang byang dmar gyi gling and dga' ba lung [18] 'chims [19] lha srin [20] chu bdag pang skyes ma sang [21] la stod [22] bdud rje rgyal po [23] brgya byin (“hundred sacrifices”) is the usual Tibetan name for Indra (also known as Kauśika or Śakra), king of the heaven of the Thirty-Three gods (of the desire realm). [24] rgya khri sgo khri shing [25] rgya rje btsan po [26] bdud zla ba'i gdong can [27] mi gzhung [28] lha mo yid 'phrog [29] btsan. These are non-human entities of the world characterized in Tibetan culture. They are included in the eight classes (sde brgyad) and are primarily seen as greatly powerful and nefarious beings who inhabit a specified locale. [30] klu btsan. This name is familiar from many tellings of the Gesar epic in which Lutsen is one of the hero’s main adversaries. In many tellings, he is the Demon of the North, whose beautiful wife waylays Gesar for many years. [31] yang dag shes [32] lcang lo can gyi pho brang [33] rnam thos sras, Vaiśravaṇa [34] byang phyogs skong ba'i rgyal po chen po [35] Srin po (or feminine srin mo) are a prominent class of harmful being or demon in Tibetan culture. This is the term used in Tibetan to translate the Sanskrit rākṣasa. They are human-eating and bloodthirsty. [36] rak+sha glog phreng [37] klu mo sbal mgo mig khrag ma [38] khyab 'jug gza'i rgyal po [39] dbang phyug nag po [40] gshin rje dmar po 'chi bdag [41] jag pa me len; srog bdag dmar po; ab se chen po. Among the “other names” alluded to would be beg tse and lcam sring. [42] lha gnyan lha rje [43] seng gdong dmar mo [44] yab shar nag po [45] zhing skyong seng ge'i gdong chen kun dga' gzhon nu [46] cig car dmar po [47] tsa ri tra [48] a pho chen po [49] klo gra; hor ga [50] dgra lha [51] srid gsum. This could refer to the “three worlds” (worlds above below and in the middle) or to the classical Buddhist scheme of Three Realms (usually known as khams gsum) of the Form, Formless, and Desire Realms. [52] sho [53] cho lo [54] rdo [55] dbu ru [56] gser gzhong zings ri [57] bu ga 'dol ga li'i skye ba [58] chibs phur gyi ljong shing [59] lhun po rdza'i mgul [60] bca' 'bum pa. These areas, Lhunpo Dza and Chabumpa, might be in the area of Lelung, but their exact locations are unknown to the translator and the organisation. Please contact Tib Shelf if you are aware of their whereabouts. ​ ​ Full Abstract: ​ The Fifth Lelung Rinpoche, Zhepai Dorje (1697–1740), is unusual among senior Geluk figures for having taken a personal interest in the figure of Gesar of Ling, eponymous hero of the Tibetan epic. At least three texts on Gesar are ascribed to him: the one translated below and two offering texts. The text translated here narrates his ‘pure vision’ (dag snang) of Gesar, which took place near his monastic seat at Lelung, in Olga, in 1729. The vision was accompanied by a narration of Gesar’s origin ‘story’ (gtam rgyud). There are many points of interest to note about the text. Here we have an early textual attestation of the name Gesar Dorje Tsegyal, ‘Vajra Lord of Life’, the name of Gesar, which was later used by Ju Mipham in his influential elaborations of a ritual cycle centring on Gesar as protector-turned-yidam. Lelung attests that the vision took place soon after an annual festival held in his home region of Lelung, celebrating the union of Gesar and Dorje Yudronma, one of the Tenma Chunyi (‘twelve protectoresses of the teachings’), attesting to a pre-existing tradition in that region connecting Gesar to the lore around the Tantric Buddhist conversion activities of Padmasambhava. Lelung’s account of Gesar’s origins, as the 15th offspring from the union of a primordial goddess of light with a “worldly deity” (srid pa’i lha) is unusual and unique among the many tellings of Gesar’s origins. Still, it also shows interesting points of convergence with the epic storytelling traditions about Gesar, which persists in present times, especially in eastern Tibet. In particular, the identification of Gesar’s ‘worldly deity’ father as the Great Nyen Gertsho (gnyan chen po ger mtsho) is a feature often encountered in eastern Tibetan tellings of the epic. Also, Lelung’s narration of the hero’s origin is presented in the familiar three-tiered tableau of the “Three Worlds” (sa gsum, srid gsum), central to the Tibetan epic tradition and to Tibetan folk culture more broadly, of the lha (gods) above, the klu (water spirits) below, and the gnyan (worldly deities) in the middle. Unfortunately a trip to Olga, in the south-central Lhoka region of Tibet, to explore the locations in the Lelung valley referenced in the text, has so far been impossible. Many thanks to Tenzin Choephel and Ryan Jacobson for their very helpful corrections and suggestions for the translation and to Tom Greensmith for seeing the translation through to publication here. NOTES BIBLIOGRAPHY Bzhad pa'i rdo rje. 1983–1985. Dag snang ge sar gyi gtam rgyud le'u . In Gsung 'bum/_bzhad pa'i rdo rje, vol. 12, pp. 17–25. Leh: T. Sonam and D.L. Tashigang. BDRC W22130 COLOPHON This is the first chapter of the three-part oral instruction of the Gesar Pure Vision. Chapter Narrating the Pure Vision of Gesar ​ Abstract The Fifth Lelung Rinpoche, Shepé Dorjé (1697–1740), is unusual among senior Geluk figures for having taken a personal interest in the figure of Gesar of Ling, eponymous hero of the Tibetan epic. The text translated here narrates his ‘pure vision’ of Gesar, which took place near his monastic seat at Lelung, in Olga, in 1729. Please see the full abstract in the note section of the translation. BDRC LINK W22130 DOWNLOAD TRANSLATION VIEW TRANSLATION AUTHOR Lelung Shepé Dorjé TRADITION Geluk | Nyingma INCARNATION LINE Lelung Jedrung HISTORICAL PERIOD 18th Century TEACHERS The Sixth Dalai Lama, Tsangyang Gyatso The Fifth Panchen Lama, Lobzang Yeshé Damchö Sangpo Mingyur Paldrön Chöjé Lingpa Dönyö Khedrup The First Purchok, Ngawang Jampa Ngawang Chödrak Yeshé Gyatso Damchö Gyatso Losal Gyatso Lhündrup Gyatso TRANSLATOR George FitzHerbert INSTITUTIONS Lelung Monastery Mindröling Ngari Dratsang Chökhor Gyal Trandruk Potala Tsari ​ STUDENTS Kunga Mingyur Dorjé Dorjé Yomé Kunga Paldzom Lobsang Lhachok Dönyö Khedrub Polhané Sönam Tobgyé Ngawang Jampa Mingyur Paldrön The Fifth Dorjé Drak Rigdzin, Kelsang Pema Wangchuk Chapter Narrating the Pure Vision of Gesar Alongside our own publications, Tib Shelf peer reviews and publishes the works of aspiring and established Tibetologists. If you would like to publish with us or request our translation services, please get in touch , our team would be pleased to help. TIB SHELF Contact ​ 40 Okehampton London NW10 3ER ​ shelves@tibshelf.org +44 (0) 203 983 7265 Follow Us ​ Subscribe ​ Instagram Facebook ​ Support Us TIB SHELF SUBMIT A TRANSLATION SUBSCRIBE ALL PUBLICATIONS BIOGRAPHICAL GOVERNMENTAL MISCELLANEOUS CONTEMPORARY INSTITUTIONAL BUDDHIST