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

RETURN TO ALL PUBLICATIONS ཀུན་བཟང་ཡབ་ཡུམ་སྟོན་པ་འོད་མི་འགྱུར། ། kunzang yabyum tönpa ö mingyur Samantabhadra and Samantabhadrā in union, Teacher of Immutable Light,[ 1 ] ཁྲག་འཐུང་གཞོན་ནུ་དཔའ་བོ་སྟོབས་ལྡན་དཔལ། ། traktung shönnu pawo tobden pal Glorious, powerful, and blood-drinking Youthful Hero,[ 2 ] དྲི་མེད་གསང་བདག་དགའ་རབ་མཚོ་སྐྱེས་རྗེ། ། drimé sangdak garab tsokyé jé Stainless Lord of Secrets [Vajrapani], Garab Dorje, the Lake-Born Lord, བདེ་ཆེན་མནྡཱ་ར་ལ་གསོལ་བ་འདེབས། ། dechen mendara la solwa deb And Great Bliss Mandarava, to you I pray. ​ ​ སྦྱོར་སྒྲོལ་བརྟུལ་ཞུགས་མཐར་ཕྱིན་རཀྵི་ཏ། ། jordrol tulshuk tarchin rakshi ta Rakshita, who perfected the yogic observances of union and liberation, ​ གྲུབ་བརྒྱའི་སྤྱི་མེས་ཕ་ཅིག་དམ་པ་རྗེ། ། drub gyé chimé pa chik dampa jé Lord Dampa, who is the sole forefather of a hundred adepts, ​ ཌཱཀྐིའི་རྗེ་མོ་དབྱིངས་ཕྱུག་ལབ་ཀྱི་སྒྲོན། ། daki jemo yingchuk lab kyi drön Labdron, who is the lady of the dakinis and the queen of space, ​ ཞི་གཅོད་བརྒྱུད་པར་བཅས་ལ་གསོལ་བ་འདེབས། ། shi chö gyüpar ché la solwa deb Lineages of Pacification and Severance, to you I pray. ​ ​ ཨོ་རྒྱན་པད་བྱུང་བི་མའི་སྒྱུ་འཕྲུལ་གར། ། orgyen pé jung bi mé gyutrul gar Dancing illusory display of Padmasambhava of Oddiyana and Vimalamitra, ​ ཟབ་གསང་བསྟན་པ་གཞིར་བཞེངས་སློང་མཛད་རྗེ། ། zabsang tenpa shir sheng long dzé jé Lord who brought forth the foundation of the profound and secret teachings, ​ ཌཱ་ཀིའི་གསང་མཛོད་ཆེན་པོར་དབང་བསྒྱུར་བའི། ། daki sangdzö chenpor wang gyurwé Master of the magnificent, secret treasury of the dakinis— ​ གཏེར་ཆེན་འཇའ་ལུས་རྡོ་རྗེར་གསོལ་བ་འདེབས། ། terchen jalü dorjér solwa deb The great treasure-revealer, Jalu Dorje, to you I pray. ​ ​ མཁའ་སྤྱོད་བདེ་ལྡན་ཞིང་ན་ཝཱ་ར་ཧི། ། khachö deden shing na varahi Vajravarahi in the blissful realm of Khecara ​ རྔ་ཡབ་གླིང་དུ་མེ་ཏོག་མནྡཱ་ར། ། ngayab ling du metok mendara And Mandarava Flower in Chamaradvipa, ​ སླར་ཡང་བསྟན་འགྲོའི་དོན་དུ་མི་རྫུར་བྱོན། ། lar yang ten drö döndu mi dzur jön You came once again in the guise of a human for the benefit of the teachings and beings; ​ ཡི་དམ་གྲུབ་བརྙེས་དངོས་གྲུབ་རྣམ་གཉིས་ཐོབ། ། yidam drub nyé ngödrub nam nyi tob Discovering the attainments of the deities, you gained the two accomplishments— ​ ཡུམ་ཆེན་ཌཱ་ཀི་མཆོག་ལ་གསོལ་བ་འདེབས། ། yumchen daki chok la solwa deb Great Mother and supreme dakini [Losel Drolma ],[ 3 ] to you I pray. ​ ​ སྣང་སྲིད་དབང་བསྒྱུར་གྲུབ་བརྒྱའི་ཞལ་སྐྱིན་མཆོག ། nangsi wanggyur drub gyé shal kyin chok Supreme successor of a hundred adepts with mastery over all appearing existence; ​ ཡེ་ཤེས་རྡོ་རྗེའི་གསང་གསུམ་བྱིན་བརྒྱུད་མཛོད། ། yeshe dorjé sang sum jin gyü dzö Yeshe Dorje’s three secrets, blessings, lineage, and treasuries— ​ ཡོངས་ལ་དབང་བསྒྱུར་སྐུ་གསུང་ཐུགས་ཀྱི་སྲས། ། yong la wanggyur ku sung tuk kyi sé Master of them all, a son of enlightened body, speech, and mind, ​ བདེ་ཆེན་རིག་པའི་རལ་གྲིར་གསོལ་བ་འདེབས། ། dechen rigpé raldrir solwa deb Dechen Rigpai Reltri ,[ 4 ] to you I pray. ​ ​ བློས་བྱས་འདིར་སྣང་ཆོས་ཀུན་སྒྱུ་མའི་ངང་། ། löjé dir nang chö kün gyumé ngang In the state where all apparent, mind-made phenomena of this life are illusory, ​ རྨི་ལམ་ཚུལ་གཟིགས་རེ་དང་དོགས་པ་བྲལ། ། milam tsul zik ré dang dokpadral You recognized their dream-like nature and were free from hope and doubt, ​ ང་ཁྱོད་ཕྱོགས་རིས་ཀུན་བྲལ་འགྲོ་བའི་མགོན། ། nga khyö chokri kündral drowé gön Beyond all biased distinctions between self and other—protector of beings, ​ སྐྱབས་མཆོག་བདེ་ཆེན་འོད་ཟེར་ལ་གསོལ་བ་འདེབས། ། kyab chok dechen özer la solwa deb Supreme refuge, Dechen Ozer,[ 5 ] to you I pray. ​ ​ དྲི་མེད་མཁྱེན་པའི་ལྷ་ལམ་ཡངས་པ་ནས། ། drimé khyenpé lha lam yangpa né Through the vast, heavenly path of stainless knowledge, ​ བརྩེ་བའི་སྙིང་རྗེའི་འོད་སྟོང་འབར་བའི་གཟིས། ། tsewé nyingjé ötong barwé zi You blaze brilliantly with the intense light of love and compassion ​ འགྲོ་རྣམས་མུན་པའི་སྨག་རུམ་སེལ་མཛད་པ། dro nam münpé makrum sel dzepa And dispel the dense darkness of transmigrating beings, ​ ཐུབ་བསྟན་ཆོས་ཀྱི་རྡོ་རྗེར་གསོལ་བ་འདེབས། ། tubten chö kyi dorjér solwa deb Tubten Chokyi Dorje,[ 6 ] to you I pray. ​ ​ སྤང་རྟོགས་རྒྱལ་བ་རྣམས་དང་རོ་གཅིག་ཀྱང་། ། pang tok gyalwa nam dang ro chik kyang Although you are experientially the same as the victorious ones in renunciation and realization, ​ ཐུགས་རྗེས་རྗེས་འཛིན་སངས་རྒྱས་དངོས་ལས་ལྷག ། tukjé jedzin sangye ngö lé lhak In your compassionate care for disciples, you are actually superior to the buddhas— ​ བཀའ་དྲིན་མཚུངས་མེད་བསྟན་པའི་སྒྲོན་མེ་མཆོག ། kadrin tsungmé tenpé drönmé chok Incomparably gracious and supreme lamp of the teachings, ​ དཔལ་མགོན་བླ་མ་མཆོག་ལ་གསོལ་བ་འདེབས། ། palgön lama chok la solwa deb Glorious protector, supreme guru, to you I pray. ​ ​ རླབས་ཆེན་ཐུགས་བསྐྱེད་ཟབ་ཡངས་རྒྱ་མཚོ་ལས། ། lab chen tukkyé zab yang gyatso lé Great [blessing] waves from the extensive ocean of the profound awakening mind, ​ སྨིན་གྲོལ་གདམས་པའི་ཆུ་བོ་རྣམ་པ་བཞིས། ། mindrol dampé chuwo nampa shi The four rivers of instructions concerning maturation and liberation, ​ སྐལ་བཟང་གདུལ་བྱའི་ཞིང་ཀུན་ཁྱབ་མཛད་པའི། ། kalzang duljé shing künkhyab dzepé Pervade all realms containing disciples endowed with good fortune— ​ དངོས་བརྒྱུད་བླ་མའི་ཚོགས་ལ་གསོལ་གསོལ་བ་འདེབས། ། ngö gyü lamé tsok la sol solwa deb Assemblies of lineage gurus, to you I pray. ​ ​ སངས་རྒྱས་ཀུན་འདུས་བླ་མ་ཆོས་ཀྱི་སྐུ། ། sangye kündü lama chö kyi ku Embodiment of all buddhas, dharmakaya guru, ​ མ་ཅིག་ཡུམ་ཆེན་དབྱེར་མེད་བཀའ་དྲིན་ཅན། ། ma chik yumchen yermé kadrinchen Inseparable from the single, gracious Great Mother, ​ སྙིང་ནས་གདུང་ཤུགས་དྲག་པོས་གསོལ་བ་འདེབས། ། nying né dungshuk drakpö solwa deb I fervently pray to you from the depths of my heart! ​ འཁྲུལ་སྣང་སྙེམས་བྱེད་བདུད་བཞི་ལས་རྒྱལ་ཞིང་། ། trulnang nyem jé dü shi lé gyal shing Bless me with victory over the four maras, creators of delusional perception and pride! ​ སྐྱེ་མེད་ཆོས་སྐུ་རྟོགས་པར་བྱིན་གྱིས་སློབས། ། kyemé chöku tokpar jin gyi lob Bless me to realize the unborn dharmakaya! ​ ​ རང་གི་ཐུགས་ཀའི་འོད་ཀྱིས་བསྐུལ་བས་ཕྱོགས་བཅུ་དུས་བཞིའི་སྐྱབས་གནས་རྒྱ་མཚོ་བདུད་འདུལ་ཁྲོས་མ་ལྷ་ལྔའི་དཀྱིལ་འཁོར་གྱི་རྣམ་པར་མདུན་གྱི་ནམ་མཁར་བཛྲ་ས་མ་ཡ་ཛཿ ཚོགས་ཞིང་མདུན་མཁར་སད་པར་བྱས་ནས་མཐར་ཛཿཧཱུྃ་བྃ་ཧོས་ཚོགས་ཞིང་རང་ལ་བསྡུ་པར་བྱའོ།། ​ Light issues from my heart, invoking in the space before me the oceanic sources of refuge from the ten directions and three times in the aspect of the mandala of the five deities of the demon-subduing Fierce Mother[ 7 ] —Vajra Samaya Jah. The field of merit is thus awakened in the space before me. Finally, with Jah Hum Bam Hoh, the field of merit dissolves into me. [1] This is an epithet for Samantabhadra. [2] This is the sixth of the twelve foundational teachers (ston pa bcu gnyis) of Dzogchen in this world-system. [3] Losel Drolma (1802–1861) was Do Khyentse Yeshe Dorje’s half-sister and spiritual consort, as well as a custodian of his teachings and a respected Dzogchen teacher in her own right. BDRC P1GS138134 [4] Dechen Rigpai Reltri (1830–1896) was the second son of Do Khyentse Yeshe Dorje. See: Treasury of Lives [5] Dechen Ozer Taye of Tsering Jong, the residence of Jigme Lingpa (1730–1798), was a student and scribe for Do Khyentse Yeshe Dorje. [6] The Fifth Dzogchen Drubwang, Tubten Chokyi Dorje (1872–1935). See: Treasury of Lives [7] The Fierce Mother, or Tröma Nakmo (khros ma nag mo). ​ Photo credit: Himalayan Art Resources Thanks to Adam Pearcey at Lotsawa House for his editing. ​ Published: April 2021 NOTES BIBLIOGRAPHY Ye shes rdo rje. Edited by Rgyal dbang nyi ma. 1978. 'Dzin pa rang 'grol brgyud pa'i gsol 'debs bzhugs . In Gcod 'dzin pa rang grol gyi 'don cha'i skor, pp. 43–45. Paro: Ngondrub and Sherab Demy. BDRC W26033 COLOPHON None A Lineage Prayer for the Natural Liberation of Grasping ​ Abstract 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 Galwang 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. BDRC LINK W26033 DOWNLOAD TRANSLATION VIEW TRANSLATION AUTHOR Do Khyentsé Yeshé Dorjé Gyalwang Nyima (Editor) TRADITION Nyingma INCARNATION LINE Jigmé Lingpa HISTORICAL PERIOD 19th Century TEACHERS The Fourth Dzogchen Drubwang, Mingyur Namkhé Dorjé The First Dodrubchen, Jigmé Trinlé Öser Gyurmé Tséwang Chokdrub Dola Jigmé Kalsang Jigmé Gyalwé Nyugu TRANSLATOR Tib Shelf INSTITUTIONS Mahā Kyilung Monastery Katok Monastery Dzogchen Monastery Tseringjong STUDENTS Losal Drölma Tséwang Rabten Nyala Pema Düdül The Second Dodrubchen, Jigmé Püntsok Jungné Patrül Orgyen Jigmé Chökyi Wangpo The First Dodrubchen, Jigmé Trinlé Öser Ranyak Gyalsé Nyoshül Luntok Tenpé Gyaltsen Öser Tayé Kalsang Döndrub Pema Shéja Drimé Drakpa Künsang Tobden Wangpo Gyalsé Shenpen Tayé Öser Chöying Tobden Dorjé Rigpé Raltri The Lineage Prayer for the Natural Liberation of Grasping 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

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 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! It’s 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 ​ ​ 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 Notes Waterfall of Youth 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 VIEW TRANSLATION AUTHOR Döndrup Gyal TRADITION N/A INCARNATION LINE N/A HISTORICAL PERIOD 20th Century TEACHERS N/A TRANSLATOR Lowell Cook INSTITUTIONS Central Nationalities Institute in Beijing Waterfall of Youth TIB SHELF SUBMIT A TRANSLATION SUBSCRIBE ALL PUBLICATIONS BIOGRAPHICAL GOVERNMENTAL MISCELLANEOUS CONTEMPORARY INSTITUTIONAL BUDDHIST

RETURN TO ALL PUBLICATIONS 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 The lord of the wheel of the infinite ocean of the three roots, The sole refugee of limitless sentient beings, The unrivalled knowledge holder of the three times, I supplicate at the feet of Tsoknyi Öser. ​ THE FIRST INCARNATION ​ The first Tsoknyi Öser was born in a place called Dewa Tang, Kyodrak in the twelfth sexagenary cycle of the Fire Snake Year, 1737, to a father named Kharpa Puntsok. Having been endowed with the characteristics of the excellent ones from a young age and with a great interest in virtuous activities, he went on pilgrimage to central Tibet. Thus, he met the Thirteenth Karmapa Düdül Dorjé (1733/34–1797/98)[1 ] and received many spiritual instructions. [At that time,] the Karmapa recognised him as the emanation of Chöjé Lingpa (1682–1720)[2 ] and performed many activities including this prophecy: “Since your future disciples and beneficial activities are in Kyodrak, go there and benefit them. In the future, you will be more valuable than others for the Barom teachings.” As such, the Karmapa bestowed upon him the name Tsoknyi Öser. Having returned home, he received the complete instructions of the liberating methods of the victorious Barom tradition from Saljé Chödrub Senggé. Subsequently, as there had only been black yak-haired tents in the encampment of Kyodrak, he built a fort called Pur Khang in 1779. There he conducted meditational practices, rituals, and offerings. ​ In the Wood Dog Year, 1785, of the thirteenth sexagenary cycle, Tsoknyi Öser constructed Kyodrak Monastery’s new assembly hall along with the representations of the enlightened body, speech, and mind. His enlightened activities spread and flourished: He established the tradition of Chöjé Lingpa’s revealed treasure teachings. He became the object of worship for the people of China, Tibet, and Mongolia. He [built] innumerable and invaluable representations of the enlightened body, speech, and mind and established retreat centres at multiple hermitages. In brief, he greatly spread and proliferated the teachings of both theory and practice such as the dances, mask dances, and melodies in accordance with the traditions of previous knowledge holders. As such, Kyodrak Monastery installed him on the vajra throne, and everyone highly respected him as a great being and holder of the teachings. ​ THE SECOND INCARNATION ​ The second Tsoknyi was born to a father named Wön Tenzin Norbu and a mother named Sönam Drönma who was the chieftainess of Tsang Sar. He was recognised by the Fifth Dung Kar Śrī Bhadra of Kyodrak, who named him Karma Tsewang Künkhyab. He achieved the primordial wisdom of the aural lineage as he was primarily focused on meditation practice. ​ Due to his yogic observances, he established everything he saw or heard onto the path of liberation. Certain aspects such as the dates of his birth and death are not available. In the end, he died at the age of sixty[3 ] and attained the rūpakāya, the form body. ​ THE THIRD INCARNATION ​ The third incarnation was born with a number of wondrous signs in the lower part of the Sengge district in Kham in the Earth Male Mouse year, 1828. His father was named Orgyen Gönpo and his mother Drongza Lhamo Dröl. ​ Shugu Tendar, a monk from Kyodrak, knowledgeable in medicine and astrology, named him saying: “Since this child has good astrological signs, the name Tashi Tsegon should be given to him.” ​ Since he was the descendent of the dignitary Lhagyari, a royal lineage of the dharma kings of Tibet, from a young age everyone called him Lhabu, the Divine Son. ​ When an elder guru of Khang Né Monastery conferred the empowerment of Vajrakīla, the guru encouraged those who knew the mantra to recite the approach mantra for Vajrakīla and for those who did not, to recite the approach mantra for Vajrapāṇi. The Lord Lhabu, also, made a mala of kyerpa wood (berberis aristate ) and performed over ten million prostrations and recitations of the approach mantra. Since he meditated on a protection circle, he was free from obstacles. ​ From a young age, he had visions of Yeshé Gönpo, Padmasambhava, and Banak Genyen amongst others. Even while playing, he acted only in conformity with the doctrine. Frightened by the shortcomings of cyclic existence, he developed renunciation in his heart. In his dreams, he had many visions of Yeshé Chokyang, the Dharma Protector of Primordial Wisdom. From the fully ordained monk Ralo Tarlam of Kyodrak Monastery, he learned the way to posit the view and received experiential instructions on the way of meditating on Avalokiteśvara and Padmasambhava. Due to this, when he became slightly older, he already had a great propensity for the doctrine. ​ On a number of occasions, he had pure visions of such things as sights, sounds, and awareness appearing as deity, mantra, and dharmakaya. When Karma Döndam Jigdral Wangpo, the reincarnation of Nedo Karma Dechen, gave instructions on the Cutting Through (trekchö ) and Leaping Over (tögal ) meditational practices of the Peaceful and Wrathful Karling cycle to his father and some other people, [Lhabu] joined them. Consequently, his view was enhanced, and he realised the avenues through which the six lamps shine forth. After that, due to an unfathomable amount of blame and loss, the relatives, servants, mother and son left home and wandered to many different places. When they arrived in Tsari, he said there were ḍākinīs enjoying a tantric feast and they instructed him: “Yogin, eat this human flesh!” Two ḍākinīs stuffed human flesh into his mouth immediately saturating his mind and body with bliss. These were only some of the marvellous things that occurred. [While there], he visited the majority of the sacred sites in Ü and Tsang in central Tibet and then once again returned home. ​ At the age of twenty-two in the Earth Bird Year, (1849), a strong attitude of renunciation enveloped his mind. He went to the Fifth Trülshik Mahāpaṇḍita, Palden Gyurmé Tsewang Trinlé, the victor of all the directions, and in the temple of Do Ngak Shedrub Ling he firstly took refuge and then the fundamental precepts. He changed his appearance and clothing and was given the name Ngawang Tsoknyi. A person of good faith offered him auspicious articles and yoghurt. He filled his bowl with the yoghurt and gave butter and cheese in return. With those actions, many auspicious doors were made. ​ In the sixth lunar month, when the newly founded tradition of the first great accomplishment ceremony of The Eight Pronouncements: The Assembly of the Sugata was established, he was appointed as the leader of the practice sessions. Knowing that his guru and Padmasambhava were inseparable, he developed overpowering devotion. After that, for about two years, he memorised [texts] and even performed such activities as assisting around the monks’ quarters and fetching water. All the lamas and monks treated him lovingly due to his kind nature. He received numerous instructions, oral transmissions, and empowerments of Mahāmudrā and Dzogchen from A Deu Rinpoche and Yongdzin Lama Tenwang and engaged in their accompanying preliminary practices and purifications. ​ When Tsoknyi was twenty-four, the Refuge-protector A Deu Rinpoche peacefully passed away. In order to fulfil his guru’s aspirations, he [set] the ring finger of his right hand [on fire] as an offering lamp. He was fully ordained by Tenpé Nyima of Taglung Monastery and was bestowed the name Mipham Loden. He received a great number of oral transmissions and empowerments including The Hundred Transmissions of Mitra (Mitra Gyatsa ). Since Tenpé Nyima introduced him to the main practice of Mahāmudrā, he developed the faith that perceives the guru as a real buddha, and blessings entered him. ​ The moment he met Rigzin Chögyal Dorjé (1789–1865/59),[4 ] in particular, an unbearable and blazing devotion arose, and their minds mixed as one. At different times when it was suitable, he received many empowerments, oral transmissions, and instructions including the instructions of the preliminary and main practices of Mahāmudrā of the glorious Drukpa [Kagyü tradition], the profound instructions of the [Dzogchen] rüshen practice, or the preliminary practice of differentiation, of the Peaceful and Wrathful Karling cycle along with the introduction of the main practice, the empowerment and instructions of the co-emergent Cakrasaṃvara and the two-faced Vajravārāhī, the supportive teachings for the Six Yogas of Nāropa, various oral instructions, numerous cycles of the aural transmission, and the profound treasure of The Wrathful Sky-Blue Guru (Guru Drakting ). ​ Furthermore, he relied upon many gurus including the incarnation of Vima, Karma Tengyé Chöpel, and the Seventh Chögön, Chökyi Nyinché as well as extensively receiving teachings of maturation and liberation. He reciprocally gave various suitable empowerments and oral transmissions to and from Trülshik Kyabné Trinlé Gyatso, Nagpo Togden, and Guru Pünchö, etc. ​ In the Iron Pig Year (1851) at the age of twenty-four, he entered into strict retreat. After nine months had passed, despite running out of provisions, he was able to remain for about four years through engaging in immeasurable austerities. ​ One time, when Rigzin Chögyal Dorjé had arrived at the meditation room of his retreat hut, the Lord Chögyal Dorjé bestowed upon him the profound treasure of The Wrathful Sky-Blue Guru , which he himself had extracted from Nyengyal Dorjé Khyung Citadel. He also conferred the empowerment, oral transmission, and instructions of The Guru White Jambhala: The Deity of Wealth (Lama Nor Lha Dzam Kar ). ​ In the catalogue of vajra prophecies it says: “At that time in Tibet when a short period of happiness like the glimpsing of the sun, a custodian of the teachings, a hidden yogi who is the emanation of Muné Tsenpo (8th–9th century) named Gaṇa will invoke an emanation of mine from eastern Ü named Dharmasūrya Candrabhadra. This emanation is a custodian of the doctrine and special transmissions and possesses the wisdom eye.” According to that prophecy, he is indicated as being that very custodian of the doctrine. ​ The [guru] prophesied: “I offer this advice to you in place of retreat provisions. Put them into practice and you will not remain in your current state. You will have disciples, fame, students, and patrons in addition to power, wealth, and unrivalled authority.” ​ The Lord [Tsoknyi] replied: “I have renounced this life. From a primordial state that is able to be content and has little desires, I focus the depths of my mind on the dharma. The depth of the dharma is to live as a beggar, the depth of living as a beggar is to live that way until death, and the depth of living that way until death is to entrust myself to a mountainous hermitage. In doing so, like Milarepa, I wish for a life untainted by the stains of the eight worldly concerns. The ordinary accomplishments are of no need.” ​ The [guru] replied: “Even if you say you want it to be like that, you should wait and see how it turns out.” As such, Tsoknyi mixed excrement and urine together, smeared and spread it all over the meditation cave. This was greatly auspicious, and it increased his followers and enlightened activities as it was prophesied. ​ When he was practicing the approach and accomplishment phases of The Wrathful Sky-Blue Guru there were many great signs including the guardians of the teachings actually displaying their forms, the eight classes of gods and rākṣasas displaying magical machinations, tumultuous noise, and a cacophony of sounds. Rid of intimidation and fear, he overpowered these challenging signs through the sheer brilliance of his vajra-like concentration. As an indication of this, they offered their life and heart to him. All of those who beheld lineages of the dharma, accepted him as one who dispels all adverse conditions and accomplishes any and all favourable conditions. ​ From then onwards, his enlightened activities flourished even further: Humans congregated during the day and gods and demons assembled during the night. In the evenings and mornings, clothes and food were gathered. As all those were accumulated, the guru’s prophecy came to be true. ​ When he performed the approach and accomplishment of the principal and retinue deities of Guru Orgyen: The Deity of Wealth: The White Jambhala, he had visions of the assembly of deities. One day, in particular, a stream of melted butter flowed down from the support beam of his meditation room and, in a single stroke, made his clothes and belongings very greasy. He himself even declared: “Due to engaging in severe austerities and the interdependency from accomplishing the White Jambhala , my successive students will not be impoverished as they will have food, clothing, and resources.” This can even be seen directly today. ​ Generally, without any effort, he would have pure visions of whichever deity he practiced, as well as having visions of various other deities. He even composed an instructional text for The Wrathful Sky-Blue Guru . He newly constructed a retreat centre called Khachö Chödzong Dechen Rabar. Since he practiced The Three Bodies of the Guru (Lama Kusum ), for seven years, the remaining beneficial karma from his past lives of Langdo Lotsawa Könchok Jungné (8th century)[5 ] and Ratna Lingpa (1403–1479)[6 ] was activated. ​ All the physical yogas of the vajra body clearly arose in the mirror of his mind, which are contained in his mind-sadhana practice. In his pure vision, the wisdom body of Ratna Lingpa often took care of him, disclosing to him the secretly sealed [teachings] of the five kinds of secret instructions along with the physical yogas and giving him the secrets of the open and direct instructions. In this way, Ratna Lingpa was his companion on the path and his primordial wisdom flourished [due to this relationship]. There are numerous wondrous narratives such as those. [Through this] he received the name Pema Drimé Öser. ​ In the Wood Monkey Year, (1884), Jamgön Kongtrül [Lodrö Tayé] (1813–1899)[7 ] bestowed upon him the cycles of the aural lineage concerning the path of skilful means, and he also received the complete instructions of the five stages of Ratna Lingpa’s The Exceptional Assembly of the Accomplishment of the Enlightened Mind (Tugdrub Yangdü ). He was particularly praised as “Tsoknyi, the lord of the accomplished ones.” [Jamgön Kongtrül] also received many teachings from the Lord [Tsoknyi]. ​ After that, he eventually came to Kyodrak by passing through Gadzo, Palshung, Tamkha, and Kyadzo. Since Lama Sal [Ga Rinpoche], Ten [Nying Rinpoche], Dung [Kar Rinpoche], and his father’s family had a profound patron-priest relationship, their good intentions integrated as one in both spiritual and temporal affairs. ​ In particular, the Lord accepted Dungkyé Rinpoche Rigzin Düdjom Dorjé, who was the supreme guru of the previous lifetimes, to be the emanation of Barom Darma Wangchuk (1127–1194?).[8 ] He recited the seven-syllable mantra of Cakrasaṃvara hundreds of millions of times. He received the six dharmas of Mahāmudrā and Dzogchen from Chögyal Dorjé. Through engaging in the practices, he actually discovered the signs of accomplishment. ​ From this unrivalled and excellent being [Chögyal Dorjé], who had visions of a multitude of deities and so forth, he received the Barom Mahāmudrā cycle of teachings concerning the six dharmas of The Lord of Bliss (Degon ), Tulku Mingyur Dorjé’s (1645–1667)[9 ] pure vision teachings of The Sky Teachings (Namchö), and The Unified Oral and Treasure Teachings (Karter Sungjuk ), written by the doctrine holder Chödak Chagmé Rinpoche (1613–1678),[10 ] which is an ancillary text to the mind treasures [of Mingyur Dorjé]. He received all of their empowerments and oral transmissions in their entirety. He also offered long-life prayers of the gurus as well as some of the empowerments and oral transmissions in return. ​ Upon the invitations of his paternal relative Sowang Pün, his former enemy Rakshu Tsewang Dargé, Surmang Ati, and others, he gave instructions and spiritual advice, establishing them in the doctrine. Then he went into a strict retreat in the cave of Khyungtra having taken upon himself a tantric commitment. Banak Genyen, the protector of that sacred site, offered its life and heart to him, and Tsoknyi accepted him at his word. Then Banak Genyen gave him a key for the enlightened activities of magnetisation, and Tsoknyi was able to compose a profound meditational practice of that treasure protector [Banak Genyen]. With a seal of secrecy, he offered it to the gurus, abbots, and masters of Kyodrak Monastery, where the text can still be found. ​ His experience and realisation thrived. He went to U, Tsang, and other destinations where he combined his beneficial works for sentient beings and for the practice. Finally, at the age of sixty-one on the twenty-ninth day of the fourth month of the Earth Mouse Year, 1888, he peacefully passed away. ​ He had a great number of students including the Ninth Gyalwang Ngedön Tenpé Nyiché, the Sixth Jé Khamtrül Tenpé Nyima, the Sixth Trülshik A Dé Gyalsé, Tari Ngawang Chöjor, Togden Ngawang Gelek, Gechak Togden Ngawang Tsangyang Gyatso, Jamé Chöpal Gyatso, Jamtrül Tenpé Gyaltsen, Dru Jamyang Drakpa, Dompa Lama Püntsok Chögrub, Taru Togden Chöying Namdak, Lang Ngawang Lhündrup, Geshé Tenzin Sangpo, Künkhen Tsewang Namgyal, Ngor Khen Künga Tenzin, Nagpo Tertön Garwang Yeshé Rölpa, and Ngawang Namgyal Tenpa. THE FOURTH INCARNATION ​ The fourth Tsoknyi, Lhagyal Dorjé, was born in the Chugru family of Kyodrak. He was recognised by the great treasure revealer Barwé Dorjé and gave him the name Tsoknyi Lhagyal Dorjé. Numerous historical accounts were lost during the Cultural Revolution (1966–1976) including his biography and the dates of birth and death. So, there is no clear account of him. ​ THE FIFTH INCARNATION ​ Foremost adept in the Land of Snows, Heart son of the lineage of Marpa, Mila, and Dakpo, Regarded as the reincarnation of Chöjé Lingpa, Tsoknyi Öser, I revere you full-heartedly. Although I do not possess the skills to write The outer, inner, and secret biographies of this excellent being, With the help of ancient records and oral narratives of the older generations My fingers felt at ease in penning them into words. ​ The birthplace of the fifth incarnation, Tsoknyi Öser Karma Khyenrab Lodrö Chökyi Döndrub,[11 ] was in Kyodrak,[12 ] which is divided into two [areas called] Nang and Sog.[13 ] His birthplace was in the upper Sog district. ​ This virtuous and auspicious sacred place has adopted its name because it is “where the dharma robes of Guru Rinpoche once dried,” as well as a place where a statue of Dorjé Drolö miraculously appeared. This marvellous sacred place was also predicted in the religious song of the great treasure revealer, Barwa Dorjé,[14 ] which says, “In this auspicious and virtuous place of Tranang Tashi valley,[15 ] there will be congregations of young men and horses.” In this place, where greatly accomplished ones have visited, the son, Karma Khyenrab Lodrö Chökyi Döndrub, was born on the twenty-eighth day of the eleventh month the Earth Bird Year, 1969, to his father Sé Pema and his mother Yesa Geyang.[16 ] ​ During the turbulent times,[17 ] the retreat master Alho Nyingjé of Pedong[18 ] and other practitioners had no choice but to dig for caterpillar fungus to pay tax. When they arrived at the mountain, Alho Nyingjé continuously meditated. His student Sé Pema (Tsoknyi’s father) provided different kinds of service for him, including digging for fungus to cover both their taxes. At that time, Lama Anying stayed at Khong Yerpo,[19 ] where his mind dissolved into the sphere of reality (i.e. he passed away). ​ One day, Alho Nyingjé made plans to come to the place known as Gepa Yangshar Yechok Shingkyong Yabyum (Parents of the Local Protectors of the Steep Cliff Facing East).[20 ] When his student Sé Pema arrived, he was not there. But Alho Nyingjé arrived after a short wait. Sé Pema asked, “Where did you go? I have been waiting for you here.” Alho Nyingjé answered along with providing a prophecy, “I fell asleep for a short while. When I fell asleep, I dreamt that you would have a son who will be a great help for the Barom teachings, but I am not sure that others will believe this.” Similarly, many noble beings prophesied in the same way. ​ Furthermore, in the past, when Dungtrül Rinpoche came to Khatsa Traba,[21 ] Sé Pema helped him to set up his residence. When Dungtrül Rinpoche arrived at the monastery, he said to Sé Pema: “Your eldest son is the heart of your family. He is a superior being, but do not tell others.” Thus, he recognised him as Tsoknyi Rinpoche, but no one was informed for five years. ​ When Situ Pema Wangchok Gyalpo[22 ] visited Kyodrak before 1958, he was strongly requested to recognise the reincarnation of Tsoknyi Öser, but he said, “There is no need to hurry now because in the future there will be someone who will certainly benefit the Dharma and sentient beings. As the saying goes, ‘although the gold is under the earth, its light shines in the sky.’ We can recognise him at a later time.” As such, based on the prophecies made by the Karmapa Düdül Dorjé now the karma and aspirations had ripened in time. ​ When Saljé Rinpoche was on a strict retreat at Samten Chöling, Tsoknyi had an audience with him and received advice. Many natural, auspicious interdependent connections occurred during this audience, such as when Tsoknyi reached the top of the ladder, Saljé Rinpoche was carrying a full bowl of white yoghurt. Saljé Rinpoche said, “Tashi delek, come inside.” When Tsoknyi was prostrating three times, Rinpoche hurriedly said, “Please sit down.” Tsoknyi sat on the cushion, and the student and master had a long conversation beginning with inquiring about each other’s well-being. During lunchtime, some Taiwanese and Hong Kong students of Saljé Rinpoche were also present. When Saljé Rinpoche said, “Tsoknyi Rinpoche,” Tsoknyi said, “I have not used that name, and I am not willing to use it! There is a danger that it will produce pride in me.” Saljé Rinpoche said, “It was a slip of the tongue, but it has created good interdependent connections.” After that, Saljé Rinpoche offered another bowl of white yoghurt to him and said, “I am offering this to Tsoknyi with the aspiration that he receives complete instruction and benefits all sentient beings.” Tsoknyi remarked, “This is like the old story of the village girl Lekyima offering yoghurt to the Buddha, the Bhagavān. Because she offered yoghurt, she was blessed with peace throughout the three times and the realisation of the pure essence of the supreme wisdom. Hence with this aspiration, I’ll drink it all without leaving any behind.” ​ From a young age, he possessed many excellent signs. For example, when the monastery was first granted approval,[23 ] many people used to gather in the dance hall, and the numbers were immense. Due to the small size of the hall, queues formed outside. Having moved through in file, he made it inside without any difficulties. This was the first time he heard the sounds of Dharma, and his mind was filled with joy due to his previous karma. After a brief moment, he and his father reluctantly had to leave due to overcrowding. However, in his heart, his desire to join prayer gatherings became like that of a thirsty person discovering water; yet since it was impossible, he could do nothing but cry. His mother said, “Don’t do that. Those people also need to join [the prayer gathering]. If you learn how to read, you will be able to become a monk.” Upon hearing these comforting words and from the incredible joy he felt, it seems that his karmic propensities awoke. Thus, he went to learn to read and write. [In relation to this] his father let the young boy sleep with him in his bed. Every morning his kind-hearted father chanted Shaking Samsara from the Depths [24 ] prayer and every evening The Kīla Prayer . As a result, the young boy learnt The Kïla Prayer easily even before learning to read. Moreover, he had delightful experiences and dreams. However, I fear there would be too many words, so I shall not write them here. ​ While he was offering his hair[25 ] to Saljé Rinpoche of Kyodrak in 1982, Rinpoche asked, “What is your name?” He replied, “My name is Tsültrim Nyima.” Rinpoche replied, “Usually, we change the name when we perform the hair-cutting ceremony, but your name is good, so let us leave it as it is.” This was the moment he entered the Buddhist tradition. On that spring day, there was a bit of drizzle and fog had gathered on top of the sacred mountain of Gardzé.[26 ] On that distant mountain, he saw the Dzachu river, resembling a turquoise dragon ascending into the sky, and grass sprouting on the grounds of Kyodrak Monastery. Consequently, he stated that it was a difficult place to forget since he was very fortunate to have had that opportunity. ​ Then, having enrolled in the monastery, he studied the monastic education programme in its entirety—learning ritual dances, musical instruments, and other disciplines. He also received a lot of exceptional instructions on [the paths of] means and liberation. From Jamyang Lodrö Rinpoche,[27 ] he received the cycles of teachings of the Barom tradition and empowerments and pith instructions. He received many empowerments and pith instructions from Saljé Rinpoche, who is endowed with the three types of kindness, and Dungtrül Rinpoche.[28 ] He received precepts of renunciation and the name Tsültrim Sangpo and also received the empowerment of The Kīla of the Secret Essence [29 ] from the Abbot Karma Jampa Yönten or Do Dé Rinpoche.[30 ] Moreover, he received various empowerments and transmissions from Sanggyé Tenzin,[31 ] over the course of a month. In particular, Rabjor Rinpoche[32 ] and Tsoknyi received the empowerment and instructions of the single lineage. On top of that, he received teachings on the medical sciences and The Four Tantras with its empowerment from Wön Gelek and Rabpel.[33 ] He received the details of the [medical] practices for those tantras from Wön Gelek. He also received teachings on astrology and other instructions from the chant master and vajra master of the monastery, Abbot Karma Orgyen, and education on Tibetan grammar, A Guide of the Bodhisattva’s Way of Life (Bodhicaryāvatāra ), and other teachings from abbots and masters. From the yogi Yeshé Rabgyé,[34 ] he began to learn Nāropa’s Six Yogas of the path of skilful means and the Barom tradition’s practice of Mahāmudrā of the path of liberation. Having combined the methods of the profound instructions of the paths of skilful means and liberation with study, contemplation, and meditation, he engaged in a strict, solitary retreat of three years, three months, and three days at the Barom Meditation Centre. After his retreat came to an end, he stayed at the meditation cave of Tseril[35 ] for several years and received empowerments of Cakrasaṃvara and Mahākāla from Sanggyé Drakpa.[36 ] He became a fully accomplished excellent scholar having relied upon various non-sectarian great beings and having integrated study, contemplation, and meditation. ​ As the Refuge-lord Saljé Rinpoche often had many excellent and wondrous dreams and signs, he recognised the Fifth Tsoknyi Rinpoche and named him Karma Khyenrab Lodrö Chökyi Döndrup.[37 ] Later, Tsoknyi visited the sacred sites of India and Nepal. He has come back to his fatherland three times since 2001. Keeping the monastery and its people in mind and with a pure intention, he constructed a five-story temple at Kyodrak Monastery that is comparable in size to a seven-story building. It has a gilded roof complete with a gold ornament and victory banner and seventy-eight rooms to accommodate about five thousand monks. Moreover, he built a three-story meditation hall called Chabti Serpuk[38 ] with a gold ornament above its assembly hall. Along with this hall, he also built seventeen monk’s quarters called Yabeb Khang[39 ] and a monastic college containing an assembly hall and eighty monk’s quarters. ​ He made donations towards the construction of Serphug Namtsang assembly hall,[40 ] which is the abode of the renunciate Tsültrim Tarchin. He donated 300,000 Yuan towards [recovery projects after] the Yushul earthquake. He gave donations to the Serta monks and nuns for their prayers. He also donated clothes to the region of Yushul and offered 500 Samten Bülchung[41 ] to the meditators. He sponsors the twenty-ninth pūjā every year and donates money to the monks. With Khen Jiga[42 ] he sponsors the food and other facilities for the monks at the monastic college. He also diligently accumulates funds for Barom’s Prayer Festival. Other than that, he donates thermoses and quality incense to the abbots, retreat masters, and great meditators and clothes to the needy. Each and every year he strives in gathering the accumulations. ​ The religious centres he has built with great effort for the benefit of others are Taiwan Dharma Centre, Barom Tegsum Chökhor Ling, Macao Dharma Centre, Ngedön Tegchen Ling, and the England Dharma Centre, Künpan Jampa Ling. Furthermore, he is currently visiting many countries, including Singapore, Macao, Honkong, Guato, and Mauritius to give teachings, rescue animals, and advise people in need. ​ May all be virtuous! [1] karma pa 10 bdud 'dul rdo rje, BDRC P828 [2] chos rje gling pa, BDRC P671 [3] This is a scribble error as the dates between the First Tsoknyi and the Third Tsoknyi does not make this possible. [4] chos rgyal rdo rje, BDRC P1711 [5] lang gro dkon mchog 'byung gnas, [6] rat+na gling pa, BDRC P470 [7] 'jam mgon kong sprul blo gros mtha' yas, BDRC P264 [8] 'ba' rom pa dar ma dbang phyug, BDRC P1856 [9] gman chos mi 'gyur rdo rje, BDRC P659 [10] karma chags med, BDRC P649 [11] tshogs gnyis 'od zer karma mkhyen rab blo gros chos kyi don 'grub [12] skyo brag [13] nang sog [14] 'bar ba' rdo rje [15] bkra nang bkra shis lung pa [16] se pad+ma; g.yes bza' dge g.yang [17] Cultural Revolution [18] pad sdong a lho snying rje [19] a snying bla ma; khong g.yer po [20] gas pa g.yang shar g.yas phyogs zhing skyong yab yum [21] dung sprul rin po che; kha tsha pra ba [22] ta' sit u 11 pad+ma dbang mchog rgyal po, 1886–1952, BDRC P925 [23] This is approval is from CCP after the cultural revolution. [24] 'khor ba dong sprug [25] This is when the lama cuts the first tip of the hair before the individual becomes ordained. [26] gar mdzad ri [27] 'jam dbyangs blo gros [28] dung sprul [29] gsang thig phur pa [30] byams pa yon tan / mdo sde rin po che [31] sangs rgyas bstan 'dzin [32] rab 'byor rin po che [33] dbon dge legs; rab 'phel [34] ye shes rab rgyas [35] tshe ril [36] sangs rgyas grag pa [37] karma mkhyen rab blo gros chos kyi don grub [38] chab bsti gser phug [39] ya 'bebs khang [40] gser pug rnam tshang 'du khang [41] bsam rten 'bul chung [42] mkhan 'jig dga' ​ Published November 2020 Edited September 2021 NOTES BIBLIOGRAPHY Dbon dge legs. 2020. Grub pa'i sa mthor gshegs pa'i skyo brag tshogs gnyis 'od zer sku phreng rim byon gyi rnam thar mdor bsdus bzhugs so . London: Tib Shelf P005 COLOPHON None A Brief Biography: The Successive Incarnations of Tsoknyi Öser Abstract These introductory biographies of the successive reincarnations of Tsoknyi Öser invite us to the land of liberation by establishing their enlightened lifestyles as examples. The text highlights the significance of devotion towards a spiritual master as, for example, the Third Tsokyni lighting his ring finger on fire, offering it as a lamp to fulfil his guru's aspirations. ​ English | བོད་ཡིག Tib Shelf P005 DOWNLOAD TRANSLATION VIEW TRANSLATION AUTHOR Wönpo Gelek TRADITION Barom Kagyü INCARNATION LINE Chöjé Lingpa Tsoknyi Öser HISTORICAL PERIOD 18th Century 19th Century 20th Century 21st Century TEACHERS The First Incarnation: The Thirteenth Karmapa Düdül Dorjé Saljé Chödrub ​ The Second Incarnation: n/a ​ The Third Incarnation: Ralo Tarlam Karma Döndam Jigdral Wangpo The Fifth Trülshik Mahāpaṇḍita, Gyurmé Tsewang Trinlé A Deu Rinpoche Yongdzin Lama Tenwang Taglung Tenpé Nyima Rigzin Chögyal Dorjé Karma Tengyé Chöpel The Seventh Chögön Chökyi Nyinché Trülshik Kyabné Trinlé Gyatso Nagpo Togden Guru Pünchö Jamgön Kongtrül Lodrö Tayé Lama Salga Rinpoche Ten Nying Rinpoche Dungkar Rinpoche TRANSLATOR Tib Shelf Rachael Griffiths Michael Elison INSTITUTIONS Kyodrak Monastery STUDENTS - A Brief Biography: The Successive Incarnations of Tsoknyi Öser TIB SHELF SUBMIT A TRANSLATION SUBSCRIBE ALL PUBLICATIONS BIOGRAPHICAL GOVERNMENTAL MISCELLANEOUS CONTEMPORARY INSTITUTIONAL BUDDHIST

An Aspiration to Travel to the Hidden Land of Pemoko 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. Lelung Zhepai Dorje Aspiration Prayer Chapter Narrating the Pure Vision of Gesar The Fifth Lelung Rinpoche, Zhepai Dorje (1697–1740), is unusual among senior Gelug 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’ (dag snang) 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 Zhepai Dorje Pure Vision Translated Works Persons The Fifth Lelung Jedrung, Lobzang Trinle (1697–1740) on being recognized as the reincarnation of the Fourth Lelung Jedrung, Gendun Chogyel had his hair cutting ceremony carried out by The Sixth Dalai Lama (1683–1706) in 1702. Later the treasure revealer Choje Lingpa (1681–1720/1722) prophesied that Lelung would be the one to receive and propagate a terma focussed on a peaceful and wrathful form of Avalokiteśvara. is collected works total some forty-six volumes. In 1740 he passed away at the age of forty-three was posthumously declared to be the protector deity Drakshul Wangpo who is focused on subduing the spirit Dorje Shugden. He left behind his collected works of forty-six volumes. PEOPLE PAGE DUPLICATE 1697–1740 BDRC P675 TREASURY OF LIVES LOTSAWA HOUSE PHOTO CREDIT ALL PUBLICATIONS BIOGRAPHICAL GOVERNMENTAL MISCELLANEOUS CONTEMPORARY INSTITUTIONAL BUDDHIST

Eleventh Day, Ninth Month, Water Pig Year These letters were purchased and are now conserved in a private collection in France. The means of the initial acquisition is unknown. The recipient(s) of the letters are currently unidentified, and their connection with the Thirteenth Dalai Lama is undetermined. We are happy to receive any information concerning these letters. The Thirteenth Dalai Lama, Tubten Gyatso Correspondence Translated Works If you have a translation submission for this author or translated text mentioning him, please contact us. TBC TBC TBC Mentioned In Dalai Lama The Thirteenth Dalai Lama, Tubten Gyatso, was forced into exile due to the British invasion led by Colonial Francis Younghusband in 1904. He fled to Mongolia and proceeded to Beijing. Shortly after his return to Lhasa, the Chinese invaded Tibet, and he had to escape once again, this time to Darjeeling, returning in 1912. Following the collapse of the Qing Dynasty, he declared Tibet's independence in 1913 and brought in an era of political and social reform. The Thirteenth Dalai Lama, Tubten Gyatso 1876–1933 BDRC P197 TREASURY OF LIVES LOTSAWA HOUSE PHOTO CREDIT ALL PUBLICATIONS BIOGRAPHICAL GOVERNMENTAL MISCELLANEOUS CONTEMPORARY INSTITUTIONAL BUDDHIST

RETURN TO ALL PUBLICATIONS ཨེ་མ་ཧོ། emaho Emaho! ​ དག་པ་རབ་འབྱམས་དབུ་་མའི་གྲོང་ཁྱེར་ན།། dakpa rabjam umé drongkhyer na In the city of the infinite purity of the central channel ​ སེམས་ཀྱི་རྡོ་རྗེ་ཆོས་སྐུའི་ངོ་བོ་ཉིད།། sem kyi dorjé chökü ngowo nyi Is the vajra mind, the essence of the dharmakaya. ཕུང་པོ་ཁམས་དང་སྐྱེ་མཆེད་གདན་གསུམ་ལྷའི།། pungpo kham dang kyemché den sum lhé The aggregates, elements, and sense-fields are the deities of the three seats. ​ རྣམ་རོལ་རྩ་བརྒྱུད་བླ་མར་གསོལ་བ་འདེབས།། namrol tsa gyü lamar solwa deb I supplicate their manifestations— the root and lineage gurus. ​ རླུང་སེམས་དབྱེར་མེད་ཞུ་བདེའི་ཙཎྜ་ལཱི།། lungsem yermé shudé tsendali May Chandali, the melting bliss of inseparable energy and mind, ​ འཁོར་ལོ་ལྔ་ཡི་དཔའ་བོ་མཁའ་འགྲོའི་གྲོང་།། khorlo nga yi pawo khandrö drong Bring delight to the cities of the dakinis and heroes in the five chakras ​ ཚོགས་ཀྱི་འཁོར་ལོའི་འདུ་བས་མཉེས་བྱས་ནས།། tsok kyi khorlö duwé nyé jé né Through the gatherings of the tantric feast, ​ དབང་དང་དགའ་བཞིའི་ཡེ་ཤེས་རོས་གང་ཤོག། wang dang ga shi yeshe rö gang shok And may I be suffused with the experiences of the empowerments and the primordial wisdom of the four joys. ​ ཁྱད་པར་མཆོག་གི་གཏུམ་མོས་འཁོར་ལོ་བཞིའི།། khyepar chok gi tummö khorlo shi In particular, may the supreme fierce inner heat, ​ རླུང་སེམས་ལས་རུང་དྷུ་ཏིའི་རྩ་མདུད་རྣམས།། lungsem lé rung dhuti tsa dü nam Make pliable the energy and mind within the four chakras, and as the knots of the central channel ​ ཚོགས་དང་སྦྱོར་མཐོང་སྒོམ་པའི་ལམ་དུ་གྲོལ།། tsok dang jor tong gompé lam du drol Are released as the paths of accumulation, unification, seeing, and meditation, ​ ས་བཅུའི་རྒྱུན་མཐའ་གཙུག་ཏོར་རྩེར་སྨིན་ཤོག། sa chü gyün ta tsuktor tser min shok May energy and mind ripen at the crown protuberance, the conclusion of the ten stages. ​ ཉོན་མོངས་རླུང་སེམས་འཁོར་བའི་རང་བཞིན་ནི།། nyönmong lungsem khorwé rangshyin ni With the afflictions, energy, and mind— the nature of cyclic existence, ​ རྣམ་གྲོལ་ཞི་བ་ཡེ་ཤེས་རླུང་མཆོག་གིས།། namdrol shiwa yeshe lung chok gi Brought under control through the supreme, utterly free and peaceful primordial wisdom energy, ​ རང་དབང་གྱུར་ལས་རྩ་ཁམས་ཡི་གེའི་སྤྲིན།། rangwang gyur lé tsa kham yigé trin May the channels and elements be spontaneously perfected ​ འཁོར་ལོ་ཚོགས་ཆེན་ས་ལ་ལྷུན་རྫོགས་ཤོག། khorlo tsokchen sa la lhün dzok shok On the stage of the Great Cloud Mass of Rotating Syllables.[1 ] ​ ས་མ་ཡ། Samaya ​ རྫོགས་རིམ་ལམ་གྱི་མདོ་ཆིངས་ཀུན།། རྡོ་རྗེའི་ཚིག་རྐང་འདིས་གྲོལ་བྱེད།། These vajra verses disclose all the most essential points related to the path of the completion stage. རྒྱ་རྒྱ་རྒྱཿ Seal — Seal — Seal [1] This is the thirteenth of the sixteen stages according to the Nyingma system of inner tantras. See: Rigpawiki Sixteen Bhumis ​ With thanks to Khenpo Sonam Tsewang and Han Kop for their assistance as part of the Longchen Nyingtik Project , 2020. Thanks to Adam Pearcey at Lotsawa House for his editing. ​ Published: November 2020 NOTES BIBLIOGRAPHY 'Jigs med gling pa mkhyen brtse 'od zer. 1973. Klong chen snying gi thig las: Gtum mo'i gsol 'debs rdo rje'i tshig rkang . In Klong chen snying thig gi chos skor, vol. 3. p. 52. New Delhi: A 'dzom chos sgar par khang: Ngawang Sopa. BDRC W21024 COLOPHON None The Vajra Verses: A Prayer of the Fierce Inner Heat Abstract This supplication, filled with instruction for the completion stage practice of fierce inner heat, was written by Jigme 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. BDRC LINK W21024 DOWNLOAD TRANSLATION VIEW TRANSLATION AUTHOR Jigmé Lingpa TRADITION Nyingma INCARNATION LINE Dzogchen Khyentse Pakchok Khyentse Gonchen Khyentse HISTORICAL PERIOD 18th Century TEACHERS Longchenpa Drime Ozer Ngawang Lobzang Pema Nawang Kunga Lekpa Chokyi Drakpa Pema Chokdrub Tenzin Yeshe Lhundrub Pel Gonpa Mon Dzakar Lama Dargye The Third Shechen Rabjam, Peljor Gyatso Drime Lingpa Tukchok Dorje TRANSLATOR Tib Shelf INSTITUTIONS Tseringjong Zha Lhakhang Boudhanath Pelri Tekchen Ling Samye Chimpu STUDENTS Kunga Rinchen Changchub Dorje Jigme Ngotsar Gyatso The First Dodrubchen, Jigme Trinle Ozer Gyurme Tsewang Chokdrub Jigme Losel The First Gurong, Namkhai Jigme Jigme Gyelwai Nyugu Kunga Lekpai Jungne Longchen Rolpa Tsel Ngawang Tenzin Dorje Pema Tsogyel Kunga Pende Gyatso Sangye Zangpo The Second Chaktsa Tulku, Kunzang Tenpai Nyinje Jigme Gocha The Third Dzogchen Drubwang, Ngedon Tenzzin Zangpo Namkha Tsewang Chokdrub The First Petseling, Drubtob Namgyel Lhundrub Jigme Kundrol Namgyel The First Khatok Situ, Choki Senge The First Chaktsa Tulku, Kunzang Ngedon Wangpo ​ The Vajra Verses: A Prayer of the Fierce Inner Heat 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