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

A vajra song supplicating the early Dagpo Kagyu masters while expressing aspirations for realization through the luminous Mahāmudrā path. Abstract The Drop of Spring inspires us by supplicating the early Dagpo Kagyu lineage and making aspirational prayers on the path of the luminous Mahāmudrā. BDRC LINK W3PD1002 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 10:15 TRADITION Sakya Nyingma Marpa Kagyu INCARNATION LINE Dzogchen Khyentse Dzongsar Khyentse Beru Khyentse Dilgo Khyentse Pagchok Khyentse PREVIOUS & SUBSEQUENT INCARNATIONS Jigme Lingpa The Forty-Fourth Ngor Khenchen, Jampa Namkha Chimé Subsequent Incarnations Jamyang Khyentse Chökyi Lodrö Karma Jamyang Khyentse Özer Dilgo Khyentse Tashi Peljor The Third Dzongsar Khyentse, Khyentse Norbu The First Dzogchen Khyentse, Guru Tsewang HISTORICAL PERIOD 19th Century TRANSLATOR Tib Shelf STUDENTS Jampa Tenzin Khamnyön Dharma Senge Khenchen Tashi Özer The Fourth Zhechen Gyaltsab, Gyurme Pema Namgyal Mipam Gyatso Jamgön Kongtrul Lodrö Taye Ngorpa Pönlob Loter Wangpo Dongkam Tulku, Ngawang Damchö Gyatso The Fifteenth Karmapa, Khakhyab Dorje Śākya Śrī The Fifth Dzogchen Drubwang, Tubten Chökyi Dorje Gatön Ngawang Legpa Karma Ngedön Tengye Tashi Rinchen Orgyen Tenzin Norbu The Second Dzaka Chogtrul Kunzang Namgyal The First Adzom Drugpa, Drodul Pawo Dorje Khenchen Tubten Gyaltsen Özer Jamyang Sherab Chökyi Nangwa The First Gyatrul, Dongak Tenzin Rigzin Gargyi Wangchuk Khenchen Tsewang Rigzin Tubten Legshe Zangpo Kunga Jampal Drakpa The Eighth Dzamtang Chöje, Mipam Chökyi Jampa Jamyang Dragpa Pema Tegchok Loden The Fifth Zhechen Rabjam, Pema Tegchok Tenpe Gyaltsen Nyoshul Lungtok Tenpe Gyaltsen Ayu Khandro Dorje Paldrön Minyak Kunzang Sönam Kunzang Gyurme Palden Chimé Takpe Dorje Chokgyur Lingpa Kunga Palden The Sixty-Fifth Ngor Khenchen, Dampa Rinpoche Ngawang Lodrö Zhenpen Nyingpo Ngawang Nyima Könchok Paldrön Ngawang Jampal Rinchen INSTITUTIONS Mindröling Ngor Ewaṃ Chöden Dzongsar Dzongshö Rongme Karmo Taktsang Khawa Karpo Pema Shelpuk TEACHERS Gelong Tubten Dröltön Jamyang Chögyan Kagyu Trinle Wangchuk The Fourth Dzogchen Drubwang, Mingyur Namkhe Dorje Könchok Tenpa Rabgye Yeshe Döndrub Tenpe Gyaltsen Gyurme Tutob Namgyal Chokgyur Lingpa Gyelse Zhenpen Taye Özer Pema Dudul Wangchuk Dorje Rinchen Zhalu Losal Tenkyong The Fourth Zimok, Jampa Tenzin Nyendrak Minling Jetsun Trinle Chödrön The Eighth Chagzam, Khyenrab Tutob Kachen Lobzang Gelek Khenpo Damchö Özer The Forty-Seventh Ngor Khenchen, Jampa Kunga Tenzin The Second Mogtsa, Chöying Dorje Khengen Rigzin Gyatso The First Gyatrul, Dongak Tenzin Pema Vajra Taklung Trirab Ngawang Tenpe Nyima Sakya Yabje Kunga Rinchen Jigme Gyalwe Nyugu Ngawang Namgyal AUTHOR Jamyang Khyentse Wangpo The Drop of Spring: A Spontaneous Vajra Song of Definitive Meaning That Supplicates the Great Charioteers of the Luminous Mahāmudrā A ho! Conjoining the pristine primordial wisdom free of elaborations With the youthfulness of luminous great bliss, You attained union endowed with the supreme of all aspects and bear the major and minor marks of perfect accomplishment. Great Buddha Vajradhara, I long for you from the center of my heart— Bless me to realize the unborn true nature! Vajra Queen, devourer of the three existences, with your magical illusions You bring the fortunate to a banquet of the two accomplishments And experientially reveal the naturally liberated truth of the fundamental nature. Chief of the primordial wisdom ḍākinīs, I long for you from the center of my heart— Bless me to accomplish the unchanging supreme bliss! Displaying the drop of the primordially changeless nature of reality [365] As a playful emanation of the three seats of phenomena, You bestowed the short path of the ultimate secret yoga to the fortunate. Tilopa Prajñābhadra, [ 1 ] I long for you from the center of my heart— Bless me to realize the transcendent continuum! By the marvelous chariot of eighty-two challenging deeds, You approached the lotus feet of the presiding lord, the glorious guru, And attained the precious qualities of the stages and paths in a single moment. Reverend Lord Nāropa, [ 2 ] I long for you from the center of my heart— Bless me to obtain the nectar of maturation and liberation! The flowers of the secret tantras blossom in the ocean-like multitudes of teachings and practices; By tapping them to extract the honey-like nectar of the essential pith instructions, You introduced the intelligent to the restfulness of the supreme adepts. Yogin Marpa the Translator, [ 3 ] I long for you from the center of my heart— Bless me to realize the innate primordial wisdom! Driven by the wind of an intense and genuine determination to be free, You firmly secured yourself to the boat of the true nature, inner suchness, And crossed to the other shore of the ocean of existence and peace. Mila Zhepe Dorje, [ 4 ] I long for you from the center of my heart— Bless me to reach the ultimate goal in one life! Outwardly, you are a spiritual friend of the Mahāyāna fully trained in bodhicitta; Inwardly, you are a practitioner of the Vajrayāna treading the path of maturation and liberation; Secretly, you are the crown jewel of the doctrine holders of the essential [366] profound meaning. Dharma King Da Ö Zhönu, [ 5 ] I long for you from the center of my heart— Bless me so that the two benefits are accomplished spontaneously! In short, the beacons of the aural lineage of the ultimate and swift path Introduce all beings of the Land of Snow to the light of liberation And guide all with whom they have connections to the greatly blissful city of the three kāyas. Gurus of the Dagpo Kagyu of natural liberation, I long for you from the center of my heart— Bless me to realize all that is perceived as illusory! A ho! Although I have obtained the difficult to attain, the free and well-favored precious human body, I am disheartened at the way things appear to be—momentary and impermanent. Through the realization that wherever I am born in saṃsāra is naturally suffering— Bless me with the capacity to accept or reject cause and effect! Recognizing abodes, friends, and possessions to be a play of illusion, I deeply recall the revulsion toward insignificant things, come what may. In a cave of extreme isolation, under an overhanging cliff in a pleasing environment— Bless me to strive single-pointedly in practice! To accept the Three Jewels as the foremost refuge, To train in supreme bodhicitta both in aspiration and in deed, And to utterly expel all obscurations by utilizing the four powers— Bless me to achieve these goals and to endeavor on the path of the two accumulations! In particular, the embodiment of all the victors of the three times, The bodily display of [367] omniscient primordial wisdom, The presiding lord, the glorious guru possessing the three-fold kindness— Bless me to perfect uncontrived devotion! By the guru’s power, the empowerment that transfers vajra wisdom Purifies the three doors equally of all habitual tendencies of transference, [ 6 ] And one directly perceives the ultimate and unchanging, true fundamental nature— Bless me to liberate saṃsāra and nirvāṇa into the central channel! The form, arisen from the essence that is the same as emptiness, Perceiving it as the union of appearance and emptiness, the body of the deity, Firmly binds common delusory concepts— Bless me to cultivate the excellent path of the creation stage! By being saturated with the nectar of the three kinds of training, I have accomplished the union of all winds that enter, abide, and arise, And become familiar with the outer, inner, and secret yoga of inner heat— Bless me in my blazing, dripping, and dissolving in the central channel! [ 7 ] Resting in the actual primordial wisdom of near attainment during equipoise And perceiving all things as the eight similes of illusion [ 8 ] during subsequent cognition Familiarizes one with the illusory clarity-emptiness, pure and devoid of clinging— Bless me to accomplish the level of union! Having entered the luminosity of supreme bliss through complete or subsequent dissolution And conjoined it [368] with the essence of the four empties in an experience of equality, Everything is liberated into the space of the vajra mind of perfect accomplishment— Bless me to dissolve into the dharmakāya of death! Holding the wind and mind inseparably in the drop of the throat And viewing daytime appearances as only the entering and emerging of dreams, Conjoin one with the practice that recognizes derivative delusion for what it is— Bless me to master purification, multiplication, emanation, and transformation! [ 9 ] Familiarizing myself with the view that sees all phenomena as the unreal appearances of the intermediate state, The direct cause of being able to see those appearances as deity, mantra, and dharmakāya Merges the intermediate state with the level of the saṃbhogakāya— Bless me to achieve the supreme attainment! Although the ultimate is beyond elaborate characteristics, such as coming and going, Conventionally, by relying upon a messenger of yogic breath practice, The wind, mind, and drop are ejected into the space of the dhūti [ 10 ] — Bless me to attain the unerring Khecara ! [ 11 ] The meditative absorption of calm-abiding abandons all coarse and subtle concepts. When magnificently perfected, it is like a placid ocean. By embracing it with the insight of the inexpressible and self-arisen true nature— Bless me to realize their inseparable union! One-pointedness is remaining in a state of clarity-emptiness in the yoga of visionary experiences. Freedom from elaborations is realizing the original fundamental nature upon the path of seeing. One taste is being free from abandoning, adopting, denying, and affirming— Bless me to secure these along with the fourth, the stronghold of non-meditation! Through familiarizing myself with primordially innate, unchanging great bliss— The indivisible E and VAM, the drop of spring— And by introducing the indicative wisdom as the uncovered, true primordial wisdom— Bless me to perceive the definitive meaning of Mahāmudrā! Accordingly, by relying upon the vajra yogas of the swift path And maintaining my commitments and vows in a faultless form During the experiences of this life, at the time of death, and in the intermediate state— Bless me to achieve the level of the three kāyas! If the power of karma causes me to enter existence, Bless me to be born into the sharp-witted Vajrayāna family, And with songs intoxicated with the nectar of maturation and liberation— Bless me to proceed to the cities of accomplishment! In this way, with resolute respect, a supplicating song of the definitive meaning Was sung with a lotus-like and pleasing voice that is free of attachment On the twenty-fifth day during the waning phase when the heroes and ḍākinīs assembled To make an aspiration prayer to realize transcendent luminosity. COLOPHON This supplication to the great masters who attained accomplishment through the path of the luminous Mahāmudrā in conjunction with aspirational prayers of the profound path was freely composed by the renunciate beggar called Tsuglak Mawé Nyima [ 12 ] on the twenty-fifth day under the light of a butter lamp near the glorious Taklung Monastery. [ 13 ] Siddhirastu! [ 14 ] NOTES The Drop of Spring is a vajra song that invokes the Dagpo Kagyu Mahāmudrā lineage, recounts a brief tale of each of this tradition’s earliest masters, and requests inspiration to complete the path of awakening. According to the colophon, Jamyang Khyentse Wangpo composed this text spontaneously while seated near a butter lamp just outside Taklung Monastery. The song is divided into two main sections: lineage supplications and aspirations. The lineage supplicated is comprised of the earliest Mahāmudrā masters of the Dagpo Kagyu. Each stanza contains a vignette of a master, followed by Khyentse Wangpo’s heart-filled request for that master’s blessing. The aspirations begin with the four thoughts that turn the mind to the Buddhist teachings: precious human birth, impermanence, suffering, and causality. Toward the end of the aspirations, Khyentse Wangpo sings about the foundations of the Vajrayāna path and the special practices of Mahāmudrā. [1] te lo pa, 988–1069, BDRC P4024 [2] nA ro pa, 1012/1016–1100, BDRC P3085 [3] mar pa lo tsA ba chos kyi blo gros, 1012?–1097, BDRC P2636 [4] Milarepa (mi la bzhad pa’i rdo rje, 1040–1123, BDRC P1853 ) [5] Gampopa (dwags po zla ’od gzhon nu, 1079–1153, BDRC P1844 ) [6] “Habitual tendencies of transference” has a range of meaning but generally refers to the “transference of the elements during union.” For an extensive explanation, see Padmasambhava, The Light of Wisdom , Vol. 2, 281, n. 204. [7] The “yoga of inner heat” is a reference to tummo ( gtum mo ) practice. [8] The “eight similes” are that phenomena are like: (1) a dream, (2) an illusion, (3) an optical illusion, (4) a mirage, (5) a reflection of the moon in water, (6) an echo, (7) the City of the Gandharvas, and (8) a phantom. For more detail, see The Princeton Dictionary of Buddhism , entry on the “Eight Similes of Illusion” in the “List of Lists,” 73. [9] This stanza alludes to the practice of dream-state illusion, a subset of the illusory-body practice of the Six Yogas. During this method, the practitioner enacts specific processes to recognize appearances have the exact nature of dreams, identify dream phenomena, stabilize the clarity of dream states, and manipulate these experiences. The final line of “purification, multiplication, emanation, and transformation” succinctly points to such skillful means. For a detailed explanation and secondary reading, see Jamgön Kongtrul, The Elements of Tantric Practice , 163 and 345, n. 51. [10] The Sanskrit term dhūti refers to the central channel. [11] Khecara ( mkha’ spyod ) is first and foremost a highly purified experience connected with spiritual accomplishments ( dngos grub , siddhi ) in Buddhist tantra. It is a manifestation in which one’s realization is a completely pure realm. Endowed with eight qualities, such as subtly of form, the higher classification of Khecara is an utterly pure realm where one can further train on the path. Associated with the realm of form, the god realm, and the human realm, this lesser state can be reached through meditative abilities or by yakṣī or siddha guides. For further reading on the topic, see Jamgön Kongtrul, Journey and Goal , 346–348. [12] Academic Nyima, or Tsuglak Mawé Nyima (gtsug lag smra ba’i nyi ma), is one of the pen names of Jamyang Khyentse Wangpo (’jam dbyangs mkhyen brtse’i dbang po, 1820–1892), BDRC P258 . [13] Taklung Gönchen (stag lung dgon chen, BDRC G67 ) [14] "Let there be success!" Published: April 2022 This work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License . Originally published for Khyentse Vision Project Photo credit: Himalayan Art Resources BIBLIOGRAPHY mkhyen brtse'i dbang po. 2014. ’od gsal phyag rgya chen po’i shing rta chen po rnams la gsol ba ’debs pa’i rdo rje’i thol glu nges don dpyid kyi thig le. In gsung ’bum/_mkhyen brtse’i dbang po, vol. 22 (za), 364.3–369.6. khams sde dge rdzong sar dgon: rdzong sar blo gros phun tshogs. BDRC W3PD1002 ———. 2013. ’od gsal phyag rgya chen po’i shing rta chen po rnams la gsol ba ’debs pa’i rdo rje’i thol glu nges don dpyid kyi thig le. In mkhyen brtse'i bka' babs, vol. 2 (kha) 167.1–174.3. dkar mdzes bod rigs rang skyong khul sde dge rdzong: rdzong sar khams bye’i slob gling. BDRC MW4PD2082 Secondary: Buswell Jr, Robert E. and Donald S. Lopez Jr, eds. The Princeton Dictionary of Buddhism . Princeton: Princeton University Press, 2014. Jamgön Kongtrul Lodrö Tayé. Journey and Goal: An Analysis of the Spiritual Path and Levels to Be Traversed and the Consummate Fruition State . In The Treasury of Knowledge, Books Nine and Ten . Translated by Kalu Rinpoché Translation Group. Ithaca, New York: Snow Lion Publications, 2011. ———. The Elements of Tantric Practice: A General Exposition of the Process of Meditation in the Indestructible Way of Secret Mantra . In The Treasury of Knowledge, Book Eight, Part Three . Translated by Kalu Rinpoché Translation Group. Ithaca, New York: Snow Lion Publications, 2008. Jamgön Mipham Rinpoche. Gateway to Knowledge: The Treatise Entitled the Gate for Entering the Way of a Paṇḍita, Vol. III . Translated by Erik Pema Kunsang. Boudhanath: Rangjung Yeshe Publications, 2002. Padmasambhava and Jamgön Kongtrül. The Light of Wisdom, Vol. 2 . Translated by Erik Pema Kunsang. Boudhanath: Rangjung Yeshe Publications, 1999 The Drop of Spring: A Spontaneous Vajra Song of Definitive Meaning That Supplicates the Great Charioteers of the Luminous Mahāmudrā VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! Name * Email* Submit Tib Shelf is a not-for-profit organisation dedicated to translating, presenting and preserving primary source Tibetan texts across a vast array of genres and time periods. We make these literary treasures accessible to readers worldwide, offering a unique window into Tibet's rich history, culture and traditions. Tib Shelf has been accredited by the British Library with the International Standard Serial Number (ISSN): 2754–1495 CONTACT US | SHELVES@TIBSHELF.ORG © 2024 Tib Shelf. All rights reserved.

A Biography of Chöje Lingpa by Jamgön Kongtrul Lodrö Taye, detailing the life of Chöje Lingpa (Rogje Lingpa), a seventeenth- to eighteenth-century Tibetan treasure revealer (tertön) known for discovering and transmitting profound spiritual treasures (terma), including teachings on Guru Padmasambhava, Mahāmudrā, and Dzogchen. Abstract Written by Jamgön Kongtrul Lodrö Taye, this text recounts the life of Chöje Lingpa (Rogje Lingpa), a seventeenth- to eighteenth-century Tibetan treasure revealer (tertön) known for discovering and transmitting profound spiritual treasures (terma). Born into a noble lineage in Dagpo, he was recognized as a reincarnation of several esteemed masters and received extensive monastic training before embracing his role as a treasure revealer. He would become a prolific revealer in his own right and was considered the penultimate emanation of Gyalse Lhaje before his rebirth as Jamyang Khyentse Wangpo. His life was marked by rigorous practice, visionary experiences, and the revelation of numerous esoteric teachings, including cycles related to Guru Padmasambhava, Mahāmudrā, and Dzogchen. Terdzo-KA-006 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 00:27 TRADITION Nyingma | Kagyu INCARNATION LINE Gyalse Lhaje HISTORICAL PERIOD 17th Century 18th Century TEACHERS The Twelfth Karmapa, Jangchub Dorje Tagsham Nuden Dorje Jamyang Dragpa Gaden Trichen Lobzang Dargye Jangchub Lingpa Gongma Yönten Gyatso Geshe Dönden Zhab Tagmo Tertön Önse Khyuntok TRANSLATOR Tib Shelf INSTITUTION Rechungpuk STUDENTS The Fifth Gampopa, Orgyen Drodul Lingpa Mengom Tsultrim Zangpo Gyalwang Jangchub Dorje The Eighth Zhamar, Palchen Chökyi Döndrub Tre’o Chökyi Wangpo The Second Drigung Chetsang, Könchok Trinle Zangpo Dagpo Zhabdrung Tulku Lhundrub Ngedön Wangpo The Sixth Drugchen, Mipam Wangpo Tsubri Drubchen Lhowa Drubchen Ratön Tobden Dorje The Second Dorje Drak, Rigdzin Pema Trinle Minling Gyalse Pema Gyurme Gyatso AUTHOR Jamgön Kongtrul Lodrö Taye A Biography of Chöje Lingpa Thorns between compatriots summoning borderland people. Demonic emanations trampling over the earth. These signs appeared that it must not stay put; it must be extracted— The hidden hoard in Yumbu Lagang. Thus comes the one called “Orgyen Rogje Lingpa.” Tertön Rogje Lingpa, also called Chöje Lingpa and Önje Lingpa in some accounts, additionally referred to himself as Dagpo Chöje Lingpa. [1] He was the twelfth treasure-revealing incarnation of Gyalse Lhaje, [469] born in Lukhar Dong, Dagpo, as the son of Dorje Dragpa, the fifteenth descendant of the unbroken familial lineage starting from Lhaje Nyichung, the younger brother of Je Da Ö Zhönu. [2] He was commonly known as Chöje Dzamling Dorje and Dewe Dorje. While Je Zangpo Dorje asserted that he was the reincarnation of Zhabdrung Rinchen Dorje, [3] Zhamar Yeshe Nyingpo recognized him as the reincarnation of Chimé Wangpo, the emanation from Rechungpuk, and gave him the name of Dawe Wangpo Tenpe Salje. [4] At the age of six, Rogje Lingpa went to the monastic residence [of his former incarnation]. He then received novitiate ordination from the elder Jamyang Dragpa and full ordination from Gaden Trichen Lobzang Dargye. [5] He was thus given the name of Ngagi Wangpo Lobzang Chöying Palzangpo. [6] He became a great kalyāṇamitra who trained and mastered many texts of the sūtras and tantras from India and Tibet, amongst other things. As his predecessors had worn their hair in locks, he too had locks along with his monastic garb, and so he became known as Gelong Ralpachen (“Monk with Locks”). As such, in his early life, he carefully conducted himself as well through pure conduct and the monastic code. Later following the extraction of his profound treasures and toward the end of his life, he took Dechen Trinle Tsomo, the direct reincarnation of the female practitioner Orgyen Butri, as his mudrā (spiritual consort). Although a wonderful thing occurred when Drukpa Rinpoche’s reincarnation was born to them, his life was not long. [470] In any case, until he was twenty-five, he lived at Rechungpuk in Yarlung, which was the residence of the siddha Tsangyön the Great. [7] From Jangchub Lingpa Gongma Yönten Gyatso, Geshe Dönden Zhab, and others, he received all the empowerments, transmissions, pith instructions, and practices of their tradition. [8] Through extensive study and contemplation of the teachings of the sūtras and tantras, as well as the fields of knowledge, he reached the far shore of learning. As a result of his sustained mind training and practice at that abode, he exhibited the way of complete realization. Even though he never met Gyalwang Yeshe Dorje in person, by the power of this master’s transmitted blessings, he directly perceived the fundamental nature of Mahāmudrā. [9] From Rigdzin Tagsham Dorje, he received empowerment and complete entrustment of his various profound treasures, through which he came to master the realization of Dzogchen. Thus, he considered these two his root gurus. Specifically concerning how Rogje Lingpa received the transmission of the profound treasures, not only did the famous Tagmo Tertön Önse Khyuntok provide him with prophecies and treasure inventories, but when he traveled to the Mön region, the signs were evident. [10] As a result, he retrieved the Sādhana of the Guru’s Four Kāyas and inventories of such locations as Yumbu Lagang and Songtsen’s Bangso Marpo, as well as a treasure inventory of Ushangdo. [11] Following these, he extracted various profound treasures from Yumbu Lagang Bangpo Marpo. However, he did not endeavor greatly to organize them but rather sealed most of them as treasure. [471] Further, while considering that the time had come to benefit beings through the profound treasures, at age twenty-five, he handed over his monastic seat to the tulku (“emanation”) while he took up the conduct of a complete renunciant and set off for such places as the glorious Tsāriṭa, where he endeavored in the practice of his spiritual commitments. All the while, the inventories and prophecies became even clearer to him, and he retrieved the Combined Sādhana of the Immortal Three Roots , some marvelous water of longevity, and other items from the Zagme Jatsön Pugpa (“Cave of Immaculate Rainbows”). [12] Subsequently, he retrieved various treasures including Yangdak Heruka and Vajrakīla from the poisonous lake of Kharak Gogu (“Nine-Headed Karak”); the Heart Jewel of the Profound Path that Accomplishes the Guru from Chagö Shong (“Vulture Basin”) in Puwo; the Guru Vidyādhara from a lake in Makung Valley; the cycles of the Great Compassionate One, Essence of the Earth and Red Jambhala from Dongchu Temple; as well as Drolö , The Fierce Lion’s Roar , Black Kāli , and so forth. [13] He established most of these teachings, and the majority of their transmission lineages continue until today, like his cycles of pure visions and his Ruby Garland of Sādhanas , along with his collected works—even I ( Jamgön Kongtrul ) received them. [14] At Metok Letang in the land of Kongpo, he engaged in the approach and accomplishment of his spiritual practice for three years and also brought extensive benefit to beings and a flourishing of enlightened activity. His main Dharma heirs and disciples were Gyalwang Jangchub Dorje, Zhamar Palchen Chökyi Döndrub, Tre’o Chökyi Wangpo, Drigung Könchok Trinle Zangpo, Dagpo Zhabdrung Tulku Lhundrub Ngedön Wangpo, [472] Druk Tamche Kheynpa Pagsam Wangpo, and others. [15] There were also many others, like the great lamas Tsubri Drubchen, Lhowa Drubchen, and his single closest heart-son Ratön Tobden Dorje. [16] He also appeared to have a few other Dharma connections with Rigdzin Pema Trinle, Minling Gyalse Pema Gyurme Gyatso, and others. [17] Lastly, during the Jungar invasion, he traveled to and reached the heart of the hidden land of Pemakö, as he intended to open that place of power. Not long after, in the second month of his forty-fourth year, he departed for the pure realm of Lotus Light. It is common knowledge that his emanations include Jigten Wangchuk, who was born in the Gachak ruling family in Kongpo, and various others in secret forms who continue to appear up to the present. Extensive life stories of this lord can be seen in detail in the lord’s prevalent writing, in sections of his guidebooks, in the historical life story of Gampopa Zangpo Dorje, and in other places. [18] What are here are only kernels [of his life]. COLOPHON NOTES [1] gter ston rog rje gling pa, chos rje gling pa, dbon rje gling pa, dwags po chos rje gling pa, chos rje ’dzam gling rdo rje, bde ba’i rdo rje (1682–1720/1725). BDRC P671 . Chöje Lingpa was an important Kagyu teacher who was also connected to the Nyingma tradition by being a main disciple of Tagsham Nuden Dorje (stag sham nus ldan rdo rje, 1655–1708) and a treasure revealer. [2] Gyalse Lhaje (rgyal sras lha rje), also known as Gyalse Lharje Chogdrub Gyalpo (rgyal sras lha rje mchog grub rgyal po) was the second son of Mutik Tsenpo (mu tig btsan po, 798~815, BDRC P8LS13667 ), the son of Tri Songdetsen (khri srong lde brtsan, 742–800, BDRC P7787 ). dwags po klu mkhar gdong ( rdzong ?). This was constructed Lukhar Dzong was constructed in the sixteenth century below Dagla Gampo Monastery (dwags lha sgam po, BDRC G197 ). See See Ehrhard, The Treasure Discoverer from Dwags-po , 60, n. 6. Dorje Dragpa (rdo rje gras pa, 1652–1698) was the son of Orgyen Rigdzin Dorje (o rgyan rig ’dzin rdo rje) and a disciple of the Third Gampopa, Zangpo Dorje (sgam po pa 03 bzang po rdo rje, 1636–1700). See Ehrhard, The Treasure Discoverer from Dwags-po , 60. lha rje snyi chung. Chöje Lingpa was of the Nyiwa (snyi ba, rnyi ba) familial line of Dagla Gampo (dwags la sgam po). See Jamgön Kongtrul, The Life of Jamyang Khyentsé Wangpo , 268, n. 48 and Ehrhard, The Treasure Discoverer from Dwags-po , 60, n. 6. Gampopa Sönam Rinchen (sgam po pa bsod nams rin chen, 1079–1153). [3] The Third Gampopa, Zangpo Dorje. It would appear that Zhabdrung Rinchen Dorje is Chöje Lingpa’s grandfather, Orgyen Rigdzin Dorje. [4] The Seventh Zhamarpa, Yeshe Nyingpo (zhwa dmar pa 07 ye shes snying po, 1631–1694, BDRC P1386 ). Chimé Wangpo (’chi med dbang po) was the resident teacher at Rechengpuk (ras chung phug, BDRC G2832 ). Rechungpuk was the hermitage of Rechungpa (ras chung rdo rje grags pa, 1085–1161, BDRC P4278 ) and the location where Tsangnyön Heruka (gtsang smyon he ru ka rus pa'i rgyan can, 1452–1507, BDRC P442 ) composed the biography and songs of Milarepa (rje btsun mi la ras pa, 1040–1123, BDRC P1853 ). zla ba’i dbang po bstan pa’i gsal byed. [5] Jamyang Dragpa (dge slong ’jam dbyangs grags pa) was a personal attendant of the Great Fifth Dalai Lama, Ngawang Lobzang Gyatso (ta la’i bla ma 05 ngag dbang blo bzang rgya mtsho, 1617–1682, BDRC P37 ). Ehrhard documents that this occurred in Lhasa. See Ehrhard, The Treasure Discoverer from Dwags-po , 62. dga’ ldan khri pa 49 blo bzang dar rgyas, 1662–1723, BDRC P2758 . Ehrhard writes his name as Tri Rinpoche Tsultrim Dargye (khri rin po che tsul khrims dar rgyas) and states that this occurred at Maldro Dagpo (mal gro dag po). See Ehrhard, The Treasure Discoverer from Dwags-po , 67. [6] ngag gi bang po blo bzang chos dbyings dpal bzang po. Ehrhard documents his name as Ngagi Wangchuk Lobzang Chöying Palzang (ngag gi dbang phyug blo bzang chos dbyings dpal bzang). See Ehrhard, The Treasure Discoverer from Dwags-po , 67. [7] gtsang smyon he ru ka, 1452–1507, BDRC P442 . [8] byang chub gling pa gong ma yon tan rgya mtsho, d. 1693. [9] karma pa 11 ye shes rdo rje, 1675/1676–1702, BDRC P943 . [10] stag mo gter ston dbon/dpon gsas khyung thog. He was an emanation of Vairocana and claimed to be an incarnation of the earlier treasure revealer Pönse Khyungtok. See Jamgön Kongtrul, The Life of Jamyang Khyentsé Wangpo , 326, n. 441. [11] yum bu bla mkhar, BDRC G4459 . Bangso Marpo (bang so dmar po) is the tomb of Songtsen Gampo (chos rgyal srong btsan sgam po), BDRC P8067 . [12] See: https://rtz.tsadra.org/index.php/Bde_gshegs_rtsa_gsum_%27chi_med_dril_sgrub . [13] Kharak Gogu (kha rag dgo dgu) appears to be a land of demons (bdud yul), while Kharak may be the name of a nine-headed yakṣa ( srin po ). Please do contact us if you have any further information. thugs rje chen po sa yi snying po yid bzhin nor bu , see: https://rtz.tsadra.org/index.php/Thugs_rje_chen_po_sa_yi_snying_po_yid_bzhin_nor_bu . gnod sbyin dzam+b+ha la dmar po’i chos skor , see: https://rtz.tsadra.org/index.php/Gnod_sbyin_dzam%2Bb%2Bha_la_dmar_po%27i_chos_skor . Dongchu Temple is in Powo/Puwo; see Ehrhard, “The Role of ‘Treasure Discoverers,’ ” 5. Guru Dragpo Dorje Drolö, bdud ’dul ma hA gu ru drag po rdo rje gro lod , See: https://rtz.tsadra.org/index.php/Bdud_%27dul_ma_hA_gu_ru_drag_po_rdo_rje_gro_lod . gtum po seng sgrog , see: https://rtz.tsadra.org/index.php/Gtum_po_seng_sgrog . bla ma drag po yum bka’ khros ma nag mo , see: https://rtz.tsadra.org/index.php/Bla_ma_drag_po_yum_bka%27_khros_ma_nag_mo . [14] sgrub thabs pad+ma rA ga’i phreng ba . [15] zhwa dmar dpal chen chos kyi don grub (zhwa dmar 08 dpal chen chos kyi don grub, 1695–1732, BDRC P955 ). ’bri gung che tshang 02 dkon mchog ’phrin las bzang po, 1656–1718, BDRC P416 . dwags po zhabs drung sprul pa’i sku lhun grub nges don dbang po. He was the resident teacher of Rechungpuk. See, Ehrhard, Franz-Karl, The Treasure Discoverer from Dwags-po , 60. ’brug chen 05 dpag bsam dbang po, 1593–1641, BDRC P877 . Given the available dates on BDRC, this must be a mistake for the Sixth Drugchen Mipam Wangpo (’brug chen 06 mi pham dbang po, 1641–1717, BDRC P940 . [16] kong po rtsub ri grub chen, BDRC P4486 ; rwa ston gter ston stobs ldan rdo rje, BDRC P666 . [17] rdo rje brag rig ’dzin 02 pad+ma ’phrin las, 1641–1717, BDRC P657 ; smin gling khri chen pad+ma ’gyur med rgya mtsho, 1686–1718, BDRC P6 . [18] sgam po pa bzang po rdo rje, 1636–1700, BDRC P898 . Published: March 2025 BIBLIOGRAPHY Source Text Edition: Jamgön Kongtrul Lodrö Taye (’jam mgon kong sprul blo gros mtha’ yas). gter ston rog rje gling pa . In zab mo’i gter dang gter ston grub thob ji ltar byon pa’i lo rgyus mdor bsdus bkod pa rin chen bai DUr+ya’i phreng ba , vol. 1, 468–472. Shechen Publications, 2007–2016. Secondary Sources: Jamgön Kongtrul Lodrö Taye. The Life of Jamyang Khyentsé Wangpo . Translated by Matthew Akester. Khyentse Foundation, 2020. Ehrhard, Franz-Karl. “The Role of ‘Treasure Discoverers’ and Their Writings in the Search for Himalayan Sacred Lands”. The Tibet Journal , 19, no. 3 (1994), 3–20. Ehrhard, Franz-Karl. “The Treasure Discoverer from Dwags-po: Two Texts on the Life of Chos-rje gling-pa (1682–1720).” Revue d’Etudes Tibétaines, no 64 (2022): 57–83. A Biography of Chöje Lingpa VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! Name * Email* Submit Tib Shelf is a not-for-profit organisation dedicated to translating, presenting and preserving primary source Tibetan texts across a vast array of genres and time periods. We make these literary treasures accessible to readers worldwide, offering a unique window into Tibet's rich history, culture and traditions. Tib Shelf has been accredited by the British Library with the International Standard Serial Number (ISSN): 2754–1495 CONTACT US | SHELVES@TIBSHELF.ORG © 2024 Tib Shelf. All rights reserved.

A playful song mocking the “great meditator” whose liberation is already “right under your nose,” yet remains obscured by distraction, worldly concerns and habit. Abstract A sharply comic song in which the Third Karmapa, Rangjung Dorje, mocks the pretensions of the “great meditator” who remains caught in distraction, worldly concerns, idle chatter and spiritual complacency while liberation is “right under your nose.” Each stanza turns the criticism into a joke, with the speaker adopting a succession of identities, including yogin, siddha, ngakpa, monk and even the Second Karmapa, Karma Pakshi, giving the song a playful ambiguity. Beneath the humour is a serious point: wisdom, Mahāmudrā and Buddhahood are not somewhere distant, but immediately present if one recognises them. BDRC MW30541 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 00:27 TRADITION Karma Kagyu Nyingma Zhije and Chod INCARNATION LINE Karmapa HISTORICAL PERIOD 13th Century 14th Century TEACHERS Orgyenpa Rinchen Pel shes rab gzhon nu 'byung ba shes rab dpal kun dga' don grub ye shes Kumāradza Meban Rinchen Lingpa TRANSLATOR Tib Shelf English editing by Libby Hogg INSTITUTIONS Tsel Gungtang Sangpu Neutok Tsurpu Monastery Karma Gon Dechen Teng Wutai Shan Lhateng STUDENTS Yungton Dorje Pel kun dga' rgyal mtshan Longchenpa The Second Gangkar Lama, Rinchen Zangpo Zhangton Gyawo Sonam Drakpa Kumāradza Puntsok Pelzang rgyal ba dpal Yakde Paṇchen Tsondru Dargye kun dga' rdo rje dar ma rgyal mtshan The First Zhamarpa, Drakpa Sengge Gyelse Lekpa rgya ston kun dga' brtson 'grus 'jam dbyangs grags pa Barawa Gyeltsen Pelzang Meban Rinchen Lingpa AUTHOR The Third Karmapa, Rangjung Dorje This Little Song, I Burst Out Laughing Oṃ sarva svasti siddhi hūṃ To the great meditator who lacks the five wisdom kāyas,
 whose five and three poisons erupt from the very root—
 what a waste!
 And yet the five poisons, dawning as wisdom itself, are right under your nose! [1] Seeing this, I, the lone yogin, burst out laughing. Not having realised this path to liberation, and carrying no provisions for the next life—
 what a waste!
 And yet the experience of Mahāmudrā is right under your nose! Seeing this, I, the great meditator, burst out laughing. To the great meditator forever fussing with this and that, [2] failing to attain awakening, the path of liberation—
 what a waste!
 And yet Buddhahood is right under your nose! Seeing this, I, the lone siddha, burst out laughing. To the great meditator yet to renounce worldly ties,
 not realising the ultimate—
 what a waste!
 And yet the Buddhahood of the five kāyas is right under your nose!
 Seeing this, I, the realised one, laugh in shame. To the great meditator who squanders a lifetime in town,
 rattling on in frenzied chatter— [3] what a waste!
 And yet the secluded mountain retreat is right under your nose! Seeing this, I, the lone ngakpa, burst out laughing. To the great meditator entangled in the eight worldly concerns,
 blind to the ultimate truth—
 what a waste!
 And yet release from the knot of such worldly concerns is right under your nose! Seeing this, I, the monk, burst out laughing. To the great meditator who settles down and takes to drink, [4] failing to attain Buddhahood in this very life—what a waste!
 And yet primordial wisdom, the path to liberation, is right under your nose! Seeing this, I, Karma Pakshi, [5] burst out laughing! To the great meditator who lies corpse-like in ignorance,
 untouched by the guru’s blessing—
 what a waste!
 Seeing this, I, the three kāyas, burst out laughing. COLOPHON This little song, I Burst Out Laughing, arose from the expanse of wisdom. Thus it was said. NOTES [1] "Right under your nose.” This renders the recurring Tibetan rtsa na ta le gda’ , which conveys something immediately present, close at hand, and vividly apparent. The colloquial English was chosen to preserve both the immediacy and the lightly mocking tone of the refrain. [2] "Forever fussing with this and that.” Tibetan bya byed has a broad sense of activities, undertakings, or busyness. The freer “fussing with this and that” was chosen to preserve the dismissive, almost teasing force of the stanza rather than render it plainly as “engaging in activities.” [3] “Rattling on in frenzied chatter.” The Tibetan literally evokes the mouth “blazing fiercely.” The English renders the behaviour implied by that image rather than reproducing the metaphor directly, in order to retain the stanza’s immediacy and comic contrast with the mountain retreat. [4] The source reads rten ’cha’ chu ’thung , a difficult and uncertain phrase. We have emended chu (“water”) to chang (“alcohol”), yielding “settles down and takes to drink.” Gamble likewise treats the line as problematic, changing the preceeding line see to compensate Gamble (2013). [5] The reference to Karma Pakshi, the Second Karmapa, raises some uncertainty over the identity of the speaker, though it may also be a playful use of one of several elevated self-designations in the song. Since the song is preserved in Rangjung Dorje’s collected songs, we have followed that attribution here BIBLIOGRAPHY Primary Source Rang byung rdo rje. 2006. gSung mgur thor bu. In Gsung 'bum/ rang byung rdo rje. 16 vols. Zi ling: mTshur phu mkhan po lo yag bkra shis, vol. 5, pp. 397–398. BDRC MW30541 . Secondary Source Gamble, Ruth Ellen. 2013. The View From Nowhere: The Travels of the Third Karmapa, Rang byung rdo rje in Stories and Songs. PhD thesis, The Australian National University. This Little Song, I Burst Out Laughing VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! Name * Email* Submit Tib Shelf is a not-for-profit organisation dedicated to translating, presenting and preserving primary source Tibetan texts across a vast array of genres and time periods. We make these literary treasures accessible to readers worldwide, offering a unique window into Tibet's rich history, culture and traditions. Tib Shelf has been accredited by the British Library with the International Standard Serial Number (ISSN): 2754–1495 CONTACT US | SHELVES@TIBSHELF.ORG © 2024 Tib Shelf. All rights reserved.

Dzogchen Master Khenpo Ngawang Palzang 1879–1941 BDRC P724 TREASURY OF LIVES LOTSAWA HOUSE Khenpo Ngawang Palzang, a renowned nineteenth- to twentieth-century Nyingma master, was born in 1879 in Derge, Kham. Recognized early for his spiritual gifts, he trained under Nyoshul Lungtok Tenpe Nyima, receiving profound Dzogchen teachings in the Longchen Nyingtik lineage. As abbot of Katok Monastery, he preserved Nyingma traditions, trained thousands of monks, and authored significant texts. Known for his humility and realization, he balanced retreat practice with teaching, leaving a lasting legacy in Tibetan Buddhism before passing in 1941. Prayer A Prayer to the Three Roots Khenpo Ngawang Palzang An opening homage to the Three Roots, invoking the full refuge assembly, gurus, deities, ḍākinīs, and protectors—as they arise from the expanse of the dharmadhātu and carry out enlightened activity. Read Poetry Talking to Myself Khenpo Ngawang Palzang Khenpo Ngawa Palzang's stream of consciousness flows through self-reflection and moral inquiry, inviting readers to examine their own condition in this meditation on accountability. Read Advice Devotion is the Highest Practice Khenpo Ngawang Palzang Khenpo Ngawang Palzang's morning devotional rings clear and true with tantra's essential message: devotion stands as the highest practice. Read Buddhist A Prayer to Lord Atiśa and His Spiritual Sons Khenpo Ngawang Palzang Khenpo Ngawang Palzang's devotional prayer to Jowo Je Atiśa and his successors captures the essence of spiritual lineage while embodying profound Buddhist devotion. Read Translated Works Mentioned In Menu Close Home Publications Read Listen Watch People Information About Meet the Team Services Translators Donate Research Tool Privacy Policy & Terms of Use SUBSCRIBE Publications Watch People Listen

After five days of Guru Pema practice, Chöwang's pure vision atop Mt Meru reveals worldly omens and a profound teaching: all phenomena, even demons, arise from mind itself. Abstract Following five days dedicated to Guru Pema’s heart practice, a pure vision befalls Guru Chöwang in which he finds himself atop Mt. Meru, where he perceives frightening worldly omens. Beware of phenomenal demons and one’s arrogance. But never forget there is nothing that does not come from the mind. BDRC LINK MW23802 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 04:51 TRADITION Nyingma INCARNATION LINE Tri Songdetsen HISTORICAL PERIOD 13th Century TEACHERS Namkha Pal TRANSLATOR Tib Shelf INSTITUTION Layak Guru Lhakhang STUDENTS Gyalse Pema Wangchen Ma Dunpa Menlungpa Mikyö Dorje AUTHORS Guru Chökyi Wangchuk An Extraordinary Pure Vision at Kharchu's Nectar Cave: A Dream of Guru Chöwang Namo Guru! It was the morning following five days of Guru Pema’s heart practice in Nectar Cave of Kharchu, Lhodrak. After breakfast and a gaṇacakra, I cast out the torma, and it flared up with light. As I looked at it, a numbness fell over my vision. Then, the grand torma materialized as Mount Meru and the four continents. Atop the palace of the Ever-Victorious One, perched at the peak of the mountain, was the Guru of extraordinary and complete liberation. At the sight of him and from a place of great elation, I swelled with pride and my heroic resolve emboldened. Out of my attachment to the world, I intently took in the view and witnessed armies clashing at the smoky border regions. I was horrified as my mind raced with terror. In any case, without the time to do anything about it, these displays of extraordinary omens were deceptive demonic obstacles, stirring up intense negative thoughts. I became ill-pleased with myself since I was driven by my clinging to various prideful notions of good and bad. Then the self-aware Guru explained the following Dharma to me, dispelling the obstruction of conceptual thoughts. “Emaho! Chöwang the treasure revealer, consider this: the omens you, a faithful and diligent man with karmic fortune, have experienced are fantastic. However, it is a demonic obstacle when elation and arrogance manifest—remain vigilant! For instance, seeds sown in the spring season sprout because of the abundance of water and manure. This is the nature of phenomena, so why is it surprising? “In a similar fashion, excellent signs also appear according to your mind’s [387] habituation to noble thoughts. Basically, good signs don’t come from somewhere else; they are mental [ 1 ] phenomena, so don’t be arrogant about it. Nevertheless, due to doubt, negative thoughts, [ 2 ] arrogance, timidness, or fear, they are demons—it’s like a monkey who becomes angry and agitated by looking at its face reflected in a mirror—what you perceive in your mind does not come from someplace else. “So, don’t worry about demons, and even if the nine-headed Lord of Death literally appears, there are no gods or demons separate from the mind. If one examines the mind with reason, there’s nothing to identify. Good and bad signs are akin to dreams. Therefore, objects and the mind are non-dual emptiness: where there are no likes, dislikes, or arrogance and no attainment in terms of fruition. Through the power of a mind familiarized [with such realization], everything needed will come to be, just like a precious treasury. The mind is empty by its very essence, and its objects are illusory. It has always been this way, so you shouldn’t doubt it. “When you realize it is so, the demons will grant you siddhi. In the meantime, you will be free from all activities and the act itself. Unrealized deities also create obstacles. Therefore, hold that understanding in the center of your heart.” “Having understood this fully, one should practice in the following way. For the sake of all beings who lack realization, one should take to heart the accomplishment of bodhicitta and, also in the end, dedicate all virtue to the omniscience of all beings. Always visualize the guru as the deity atop the crown, become revolted by saṃsāra, renounce the ten non-virtues and so forth, guard the three vows, and make offerings to the deities and Dharma protectors. “Since everything is an illusion, renounce attachment. Since demons are of one taste in the nature of the mind, if the mind rests as it is without distraction and mindfulness, the demons will be like darkness that can never bear the sunrise [388] or like ice melting in water. “If you strive in that way, non-conceptual fruition will dawn. If you don’t listen to your own advice, explaining the Dharma to others will be woefully pointless. Therefore, listen to this advice from the self-aware Guru!” COLOPHON I, Chökyi Wangchuk the monk of Pang [ village ] , have explained the advice of the self-aware Guru that dispels obstacles. All adherents should etch it in their hearts. Iti . [ 3 ] Thus, it was said. OṂ ĀḤ HŪṂ MAHĀ GURU SARVA SIDDHI HŪṂ: This is Pang Ban Chökyi Wangchuk’s spiritual pledge. NOTES Sigla: A1 and A2: Guru Chöwang (gu ru chos dbang). 1979. gu ru chos dbang gi rang rnam dang zhal gdams . 2 vols. rin chen gter mdzod chen po’i rgyab chos , vols. 8–9. Paro: Ugyen Tempai Gyaltsen. BDRC MW23802 . B1–3: Tertön Guru Chökyi Wangchuk (gter ston gu ru chos kyi dbang phyug). 2022. gter ston gu ru chos kyi dbang phyug gi ran rnam dang zhal gdams bzugs so , vols. 1–3. Edited by Dungse Lama Pema Tsewang (gdung sras bla ma pad+ma tshe dbang). Lamagaun, Nepal: Tsum Library. [1] A1: 387.1 interpolation: snang srid ’khor ’das (A1: ’khors) thams cad (A1: thaMD ) la sems las ma *rtogs (A1: rtoD ) chos med phyir ces pas (Because it is said, “Concerning all of phenomenal existence, whether of saṃsāra or nirvāṇa, there exist no phenomenon that is understood to be separate from the mind.”). [2] A1: 387.1 interpolation: gi gegs (A1: geD) sel (A1: gsel) dpas mtshon pas gsal bar ston no (A1: bstonno ) (“the analogy clearly demonstrates dispelling the obstacles of [x]”). [3] Tibetanized Sanskrit quote marks. Published: May 2024 BIBLIOGRAPHY Guru Chöwang (gu ru chos dbang). 1979. g+hu ru chos dbang gi rnalaM/ mkhar chu bdud+tsi phug gi dag snang khyad par can bzhug so+ho . In gu ru chos dbang gi rang rnam dang zhal gdam s. rin chen gter mdzod chen po’i rgyab chos , v. 8, 385–388. Paro: Ugyen Tempai Gyaltsen. BDRC MW23802 . Tertön Guru Chökyi Wangchuk (gter ston gu ru chos kyi dbang phyug). 2022. gu ru chos dbang gi rnal lam/ mkhar chu bdud rtsi phug gi dag snang khyad par can bzhugs so . In gter ston gu ru chos kyi dbang phyug gi ran rnam dang zhal gdams bzugs so , vol. 2, 57–58. Edited by Dungse Lama Pema Tsewang (gdung sras bla ma pad+ma tshe dbang). Lamagaun, Nepal: Tsum Library. An Extraordinary Pure Vision at Kharchu's Nectar Cave: A Dream of Guru Chöwang VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! Name * Email* Submit Tib Shelf is a not-for-profit organisation dedicated to translating, presenting and preserving primary source Tibetan texts across a vast array of genres and time periods. We make these literary treasures accessible to readers worldwide, offering a unique window into Tibet's rich history, culture and traditions. Tib Shelf has been accredited by the British Library with the International Standard Serial Number (ISSN): 2754–1495 CONTACT US | SHELVES@TIBSHELF.ORG © 2024 Tib Shelf. All rights reserved.

Treasure Revealer Dudul Dorje 1615–1672 BDRC P651 TREASURY OF LIVES PHOTO CREDIT Dudul Dorje, born in 1615 in eastern Tibet's Derge region, was a prominent treasure revealer whose spiritual journey spanned multiple Buddhist traditions. Trained initially in Sakya monasteries, he later embraced Nyingma teachings, receiving profound Dzogchen instructions and undertaking rigorous retreats. Guided by visions and empowered by Padmasambhava, he revealed significant treasure cycles, including texts, sacred objects, and rituals, often while enduring political and personal challenges. His teachings flourished despite resistance, particularly from the Fifth Dalai Lama's administration, and he ultimately found refuge in the southern Tibetan regions of Powo and Kongpo, where he trained influential disciples, opened pilgrimage sites, and preserved esoteric Buddhist practices. Dudul Dorje's legacy endured through his lineage, prominent disciples, and subsequent reincarnations, notably including Dudjom Rinpoche . Instruction Addiction Dudul Dorje Through verse, Dudul Dorje explores addiction and worldly attachments, revealing how these forms of suffering stem from the clinging mind itself. Read Translated Works Mentioned In Menu Close Home Publications Read Listen Watch People Information About Meet the Team Services Translators Donate Research Tool Privacy Policy & Terms of Use SUBSCRIBE Publications Watch People Listen

Treasure Revealer Do Khyentse Yeshe Dorje 1800–1866 BDRC P698 TREASURY OF LIVES LOTSAWA HOUSE HAR Do Khyentse Yeshe Dorje (1800–1866) was born in the Golok region of Amdo after a mythic and divine conception. He spent many years of his youth with the Drigung sect and his root guru, the First Dodrubchen, Jigme Trinle Özer . He was later recognized as an emanation of Jigme Lingpa (1729–1798) and is remembered as a wild yogi and treasure revealer, leading a life filled with magical narratives. Aspirational Prayer The Truthful Words of a Sage Do Khyentse Yeshe Dorje Do Khyentse's final aspirational prayer from his Dzinpa Rangdröl treasures, concluding the Exceedingly Secret Enlightened Heart Essence of the Ḍākinī collection. Read Biography The Hook Which Invokes Blessings: A Supplication to the Life and Liberation of Knowledge-Holder Jalu Dorje Do Khyentse Yeshe Dorje A self-penned biographical prayer by Do Khyentse Yeshe Dorje, composed at the request of Trokyab's king Namkha Lhündrub, invoking blessings through life stories. Read Aspirational Prayer For the Long Life of Ḍākki Losal Drölma Do Khyentse Yeshe Dorje Do Khyentse, writing as Tragtung Dorje, crafts a long-life prayer for Ḍākki Losal Drölma that playfully incorporates her lesser-known name Drön while praising her spiritual attainments. Read Guru Yoga, Prayer, Supplication Prayer Cloudbanks of Blessings: A Guru Yoga Do Khyentse Yeshe Dorje A rare guru yoga from Do Khyentse's treasure teachings centered on a historical yoginī, revealing unique insights into female practitioners and tantric transformation in Tibet. Read Lineage Prayer A Lineage Prayer for the Natural Liberation of Grasping Gyalwang Nyima, Do Khyentse Yeshe Dorje A compilation of supplication verses and transmission lineage for Do Khyentse's Dzinpa Rangdröl treasure cycle, arranged by Galwang Nyima from original revealed texts. Read Translated Works Song Passing Song of the First Dodrubchen, Jigme Trinle Özer Do Khyentse Yeshe Dorje At the moment of his death, the First Dodrubchen Jigme Trinle Özer sings of his conscious dissolution into each of the five buddha wisdoms, before closing with final instructions to his heart student Do Khyentse Yeshe Dorje. Read Biography The Biography of Ḍākki Losal Drölma Tubten Chödar A realized female master, Ḍākki Losal Drölma served as custodian of her half-brother Do Khyentse's treasure teachings while deepening her own spiritual attainments in Tibet's sacred sites Read Biography The Biography of Gyalse Rigpe Raltri Tubten Chödar Son of Do Khyentse and recognized as Jigme Lingpa's son's reincarnation, Rigpe Raltri became a revered Minyak guru, transmitting the Yangsang Khandro Tugtik treasures to his own son. Read Biography A Brief Biography of Jetsunma Do Dasal Wangmo Tsangpo A renowned female master in eastern Tibet, Do Dasal Wangmo - Do Khyentse's great-granddaughter - served as nun, physician, and treasure revealer, later teaching medicine despite political hardship. Read Biography Biography Of Getse Lama Jigme Ngotsar Gyatso Tenzin Lungtok Nyima Getse Lama Jigme Ngotsar Gyatso, disciple of Jigme Lingpa and founder of Kilung Monastery, spread the Longchen Nyingtik teachings while establishing his own enduring legacy. Read Biography Abridged Biographies: The Lineage of the Do Family Do Dasal Wangmo Chronicling Do Khyentse Yeshe Dorje's lineage, with special attention to his half-sister Losal Drölma - an honored teacher whose story emerges from the margins of temple narratives. Read Mentioned In Menu Close Home Publications Read Listen Watch People Information About Meet the Team Services Translators Donate Research Tool Privacy Policy & Terms of Use SUBSCRIBE Publications Watch People Listen

Teacher The First Dodrubchen, Jigme Trinle Özer 1745–1821 BDRC P293 TREASURY OF LIVES LOTSAWA HOUSE PHOTO CREDIT The First Dodrubchen Jigme Trinle Özer (1745–1821) was a prominent Tibetan Buddhist master and the principal heir to Jigme Lingpa's Longchen Nyingtik lineage. Born in Golok's Do valley, he trained under renowned teachers, including the Second Shechen Rabjam and other Dzogchen masters, and undertook extensive pilgrimages across Tibet, receiving key transmissions such as the Khandro Nyingtik. Known for his profound retreats and visionary experiences, he established significant religious centers, including Dodrubchen Monastery, and spread the Longchen Nyingtik teachings widely in Kham. As a trusted spiritual advisor to the Derge royal family and the Tibetan government, he performed pivotal rituals and contributed to regional stability. Revered as a treasure revealer and author, his disciples included luminaries like Do Khyentse Yeshe Dorje and Dza Patrul Rinpoche, cementing his legacy as a cornerstone of the Nyingma tradition. Translated Works Song Passing Song of the First Dodrubchen, Jigme Trinle Özer Do Khyentse Yeshe Dorje At the moment of his death, the First Dodrubchen Jigme Trinle Özer sings of his conscious dissolution into each of the five buddha wisdoms, before closing with final instructions to his heart student Do Khyentse Yeshe Dorje. Read Biography The Biography of Ḍākki Losal Drölma Tubten Chödar A realized female master, Ḍākki Losal Drölma served as custodian of her half-brother Do Khyentse's treasure teachings while deepening her own spiritual attainments in Tibet's sacred sites Read Biography A Brief Biography of Jetsunma Do Dasal Wangmo Tsangpo A renowned female master in eastern Tibet, Do Dasal Wangmo - Do Khyentse's great-granddaughter - served as nun, physician, and treasure revealer, later teaching medicine despite political hardship. Read Biography Biography Of Getse Lama Jigme Ngotsar Gyatso Tenzin Lungtok Nyima Getse Lama Jigme Ngotsar Gyatso, disciple of Jigme Lingpa and founder of Kilung Monastery, spread the Longchen Nyingtik teachings while establishing his own enduring legacy. Read Biography The Hook Which Invokes Blessings: A Supplication to the Life and Liberation of Knowledge-Holder Jalu Dorje Do Khyentse Yeshe Dorje A self-penned biographical prayer by Do Khyentse Yeshe Dorje, composed at the request of Trokyab's king Namkha Lhündrub, invoking blessings through life stories. Read Biography Abridged Biographies: The Lineage of the Do Family Do Dasal Wangmo Chronicling Do Khyentse Yeshe Dorje's lineage, with special attention to his half-sister Losal Drölma - an honored teacher whose story emerges from the margins of temple narratives. Read Mentioned In Menu Close Home Publications Read Listen Watch People Information About Meet the Team Services Translators Donate Research Tool Privacy Policy & Terms of Use SUBSCRIBE Publications Watch People Listen

A song by Tsangnyön Heruka, using the imagery of ocean, waves, and wind to point directly at the nature of mind. Abstract Sung by Tsangnyön Heruka (1452–1507) in response to a student’s meditation report, this short mgur serves as a direct pointing-out instruction. Having received guidance on recognising the nature of mind, Tashi Rinchen Palsangpo reports his meditative experience to Tsangnyön, who replies in song. Through the recurring imagery of ocean, wind, and waves, Tsangnyön gives vivid expression to the relation between mind, dualistic grasping, and appearances, directing the listener to the nature of mind itself. By Tsangnyön’s own account, the highest use of mgur is to sing to realised yogins of view, meditation, conduct, and fruition, and this song stands as a succinct expression of precisely that purpose. BDRC LINK MW4CZ1248 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 01:26 TRADITION Marpa Kagyu CLAN Nyang HISTORICAL PERIOD 14th Century 15th Century TEACHERS sangs rgyas seng+ge kun dga' sangs rgyas yon tan rgya mtsho kun dga' nyi ma don grub grags pa The Second Drukchen, Kunga Peljor TRANSLATOR Tib Shelf INSTITUTIONS Pelkhor Chode Swayambhunath Rechung Puk Kailash Tsāri Labchi STUDENTS sna tshogs rang grol rdo rje seng+ge rin chen rnam rgyal dngos grub dpal 'bar AUTHOR Tsangnyön Heruka Ocean, Waves, and Wind: A Song on the Nature of Mind Namo guru! The ocean of mind is stirred by the wind of grasping at subject and object. The childish take the waves of appearance as something to reject. For the wise, the waves are none other than the water itself. In the ultimate, there is no river and no waves. When the waves cause harm, abandon the wind. When they do not harm, they are like a fair wind for a boat. If one is willing to make use of this wind, it becomes a companion on the path. When it causes harm, the very wind itself is the means of release. You, Yogi, understand it in this way! Evaṃ COLOPHON None NOTES * “Ocean, Waves, and Wind: A Vajra Song on the Nature of Mind” is a title supplied by the translators since this “song,” or doha , is untitled in the Collected Songs of Tsangnyön Heruka. BIBLIOGRAPHY Tsangnyön Heruka (gtsang smyon he ru ka rus paʼi rgyan can). rje btsun gtsang smyon he ru kas la phyi nas blangs pa’i nyams mgur . In gtsang smyon he ru kaʼi mgur ʼbum , 1 vol., 1, compiled by Godtsangpa Natsok Rangdröl (rgod tshang pa sna tshogs rang grol). BDRC MW4CZ1248 . Ocean, Waves, and Wind: A Song on the Nature of Mind VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! Name * Email* Submit Tib Shelf is a not-for-profit organisation dedicated to translating, presenting and preserving primary source Tibetan texts across a vast array of genres and time periods. We make these literary treasures accessible to readers worldwide, offering a unique window into Tibet's rich history, culture and traditions. Tib Shelf has been accredited by the British Library with the International Standard Serial Number (ISSN): 2754–1495 CONTACT US | SHELVES@TIBSHELF.ORG © 2024 Tib Shelf. All rights reserved.

A self-penned biographical prayer by Do Khyentse Yeshe Dorje, composed at the request of Trokyab's king Namkha Lhündrub, invoking blessings through life stories. Abstract This concise biographical prayer to Do Khyentse Yeshe Dorje was written by the master himself at the request of a king, most likely Namkha Lhündrub of Trokyab. BDRC LINK W18047 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 08:43 TRADITION Nyingma INCARNATION LINE Jigme Lingpa HISTORICAL PERIOD 19th Century TEACHERS The Fourth Dzogchen Drubwang, Mingyur Namkhe Dorje The First Dodrubchen, Jigme Trinle Özer Gyurme Tsewang Chokdrub Dola Jigme Kalzang Jigme Gyalwe Nyugu TRANSLATOR Tib Shelf INSTITUTIONS Mahā Kyilung Monastery Katok Monastery Dzogchen Monastery Tseringjong Yarlung Pemakö Drigung Til STUDENTS Losal Drölma Trokyab Gyalpo Tsewang Rabten Nyala Pema Dudul The Second Dodrubchen, Jigme Puntsok Jungne Patrul Orgyen Jigme Chökyi Wangpo The First Dodrubchen, Jigme Trinle Özer Ranyak Gyalse Nyoshul Luntok Tenpe Gyaltsen Özer Taye Kalzang Döndrub Pema Sheja Do Drimé Drakpa Kunzang Tobden Wangpo Gyalse Zhenpen Taye Özer The Third Alak Gyalpo Chöying Tobden Dorje Rigpe Raltri AUTHOR Do Khyentse Yeshe Dorje The Hook Which Invokes Blessings: A Supplication to the Life and Liberation of Knowledge-Holder Jalu Dorje ཨེ་མ་ཧོ། emaho Emaho! གདོད་མའི་མགོན་པོ་ཀུན་བཟང་འོད་མི་འགྱུར།། dömé gönpo kunzang ö mingyur The Primordial Protector, Samantabhadra, the Buddha of Unchanging Light, རྩལ་སྣང་ཡེ་ཤེས་རིགས་ལྔའི་ཚོམ་བུ་ཤར།། tsalnang yeshe rik ngé tsombu shar Who arises as the appearing-radiance of the gathering of the five wisdoms; ཐུགས་རྗེས་གར་བསྒྱུར་འགྲོ་འདུལ་སྤྲུལ་པའི་སྐུ།། tukjé gar gyur drodul trulpé ku Transforming into the dance of compassion, the nirmāṇakāya that tames beings སྐུ་གསུམ་དབྱེར་མེད་མགོན་པོ་ཚེ་མཐའ་ཡས།། ku sum yermé gönpo tsé tayé And is indivisible from the three kayas, Lord Amitāyus, སྙིང་རྗེའི་རང་གཟུགས་འཕགས་མཆོག་པད་དཀར་འཆང་།། nyingjé rang zuk pakchok pekar chang The embodiment of compassion, noble and supreme Holder of the White Lotus (Avalokiteśvara), འགྲོ་ངོར་སྣང་བ་མཚོ་སྐྱེས་སྤྲུལ་པའི་སྐུ།། dro ngor nangwa tsokyé trulpé ku The Lake-Born nirmāṇakāya (Padmasambhava), who appears in response to beings, རིགས་བདག་རྡོར་སེམས་དགའ་རབ་དཔའ་བོ་དང་།། rikdak dorsem garab pawo dang Lord of the Family, Vajrasattva, hero Garab Dorje, དབྱེར་མེད་ཐོད་ཕྲེང་རྩལ་ལ་གསོལ་བ་འདེབས།། yermé tötreng tsal la solwa deb And the inseparable Guru Tötrengtsal, I supplicate. གང་ཁྱོད་གདོང་དམར་བོད་ཀྱི་གདུལ་བའི་དོན།། gang khyö dong mar bö kyi dulwé dön For the sake of those to be tamed, the red-faced Tibetans, མཐའ་དབུས་ཐམས་ཅད་གཏེར་གྱིས་བཀང་ནས་ཀྱང་།། ta ü tamché ter gyi kang né kyang You filled the whole of Tibet from center to its borders with treasures. གང་དང་ཐུགས་སྲས་རྗེ་འབངས་སྤྲུལ་པའི་སྐུ།། gang dang tuksé jebang trulpé ku I supplicate you and your emanated heart-disciples, the king and subjects, ཟབ་གཏེར་སྒོ་འབྱེད་ཚོགས་ལ་གསོལ༴ zabter gojé tsok la solwa deb Who opened the gateway to those profound treasures. དེང་དུས་ལྔ་ཕྲག་ཐ་མའི་སེམས་ཅན་ཀུན།། dengdü nga trak tamé semchen kün Currently, unbearable suffering is greatly increasing བཟོད་དཀའི་སྡུག་བསྔལ་ཆེས་ཆེར་མཆེད་པའི་ཚེ།། zö ké dukngal ché cher chepé tsé For all sentient beings of the final five-hundred-year period. དྲི་མེད་དགའ་རབ་པད་འབྱུང་བཱི་མ་ལའི།། drimé garab pejung bi ma lé During this time, I supplicate the supreme, single-embodied emanation སྤྲུལ་པ་གཅིག་བསྡུས་མཆོག་དེར་གསོལ༴ trulpa chikdü chok der solwa deb Of Drimé Özer, Garab Dorje, Padmasambhava, and Vimalamitra. ལྷུམས་སུ་ཞུགས་ནས་ཏིང་འཛིན་མི་གཡོ་ཞིང་།། lhum su shuk né tingdzin mi yo shing You entered the womb never wavering from samādhi. བཙས་པའི་ཞག་གསུམ་མཁའ་འགྲོའི་ཚོགས་གྲལ་འགྲིམས།། tsepé shak sum khandrö tsokdral drim Three days after your birth, you roamed among the assembly of ḍākinīs, ཟླ་བཅུའི་དུས་སུ་མཁའ་འགྲོས་དབང་བསྐུར་བའི།། da chü dü su khandrö wangkurwé And when you were ten months old, you received empowerment from them— རང་བྱུང་སྤྲུལ་པའི་སྐུ་ལ་གསོལ༴ rangjung trulpé ku la solwa deb I supplicate the naturally arisen nirmāṇakāya. བགྲང་བྱ་གསུམ་ནས་དཔལ་རི་རིག་འཛིན་ཞིང་།། drangja sum né palri rigdzin shing At the age of the two, in Zangdok Palri (the Copper-Coloured Mountain), the realm of the knowledge-holders, སྤྲུལ་གཞིར་མཇལ་ནས་དབང་བསྐུར་བྱིན་གྱི་བརླབས།། trulshir jal né wangkur jin gyi lab You beheld the prominent nirmāṇakāya who conferred empowerment and blessings upon you— དཔའ་བོ་མཁའ་འགྲོ་རིགས་ལྡན་ཚོགས་ཀུན་གྱིས།། pawo khandro rikden tsok kün gyi I supplicate the one who is always watched over མེལ་ཚེས་རྟག་ཏུ་བསྐྱངས་དེར་གསོལ༴ meltsé taktu kyang der solwa deb By the heroes and ḍākinīs of all the noble families. སྔོན་གནས་རྗེས་དྲན་རིགས་བདག་བླ་མ་བཙལ།། ngön né jedren rikdak lama tsal Recalling your previous lives, you searched for your guru, the Lord of the Family, [ 1 ] ཐུགས་རྗེས་རྗེས་བཟུང་བདུད་ཀྱི་གཡུལ་ལས་རྒྱལ།། tukjé jezung dü kyi yul lé gyal Who lovingly and compassionately accepted you [as a disciple]. ཆོས་ཀྱི་བདག་པོ་རིགས་ཀྱི་མྱུ་གུ་བཙས།། chö kyi dakpo rik kyi nyugu tsé Victorious over the hordes of demons, your potential as a Dharma lord was brought forth— རྟེན་འབྲེལ་དུས་སུ་སྨིན་དེར་གསོལ༴ tendrel dü su min der solwa deb I supplicate the one whose auspicious connections ripened on time. གཞོན་ནུའི་དུས་ནས་ངེས་འབྱུང་སྐྱོ་ཤས་ཀྱིས།། shönnü dü né ngejung kyoshé kyi From a young age, with the sadness born from renunciation, རྒྱུད་བསྐུལ་ཉིན་སྣང་རྨི་ལམ་སྒྱུ་མ་དང་།། gyü kul nyin nang milam gyuma dang You continuously saw daily appearances as an illusory dream, མཚན་སྣང་སྐུ་དང་འཇའ་ཟེར་ཐིག་ལེ་འདྲེས།། tsen nang ku dang jazer tiklé dré And at night you mingled the kāyas and the spheres of rainbow light— སྔོན་ལས་དུས་སུ་སྨིན་དེར་གསོལ༴ ngön lé dü su min der solwa deb I supplicate the one whose previous karma ripened on time. བཅུ་གསུམ་ལོན་ནས་བསྐྱེད་རྫོགས་ལམ་དུ་ཞུགས།། chusum lön né kyedzok lam du shuk When you reached twelve, you entered the path of creation and completion [stage practices]. ཉིན་དུས་རིགས་བདག་བླ་མའི་ཞལ་ཁྲིད་དང་།། nyin dü rikdak lamé shal tri dang During the day, you received oral instructions of the guru, the Lord of the Family, མཚན་སྣང་དཔའ་བོ་ཌཱཀྐིས་བརྡ་སྤྲོད་པས།། tsen nang pawo daki datröpé And during the night the heroes and ḍākinīs symbolically transmitted [the teachings] ས་ལམ་སྐད་ཅིག་བསྒྲོད་དེར་གསོལ༴ salam kechik drö der solwa deb By which you traversed the stages and paths in an instant—I supplicate you. བཅོ་ལྔ་ལོན་ནས་གཏེར་གྱི་ཁ་བྱང་ཐོབ།། cho nga lön né ter gyi kha jang tob When you reached fourteen, you obtained an inventory of treasures. བླ་མའི་ཐུགས་བསྐྱེད་ཨོ་རྒྱན་བྱིན་རླབས་ཀྱིས།། lamé tukkyé orgyen jinlab kyi By the compassion of the guru and the blessings of Orgyen [Guru Rinpoche], ས་གཏེར་དགོངས་པའི་གཏེར་དུ་དབང་བསྒྱུར་ནས།། sa ter gongpé ter du wanggyur né You had the authority over earth and wisdom-mind treasures— མཁའ་འགྲོའི་གསང་མཛོད་དབང་དེར་གསོལ༴ khandrö sangdzö wang der solwa deb I supplicate the one who has the command of the secret ḍākinī treasury. ཉི་ཤུ་ལོན་ནས་སྨིན་གྲོལ་བསྐྱེད་རྫོགས་ལ།། nyishu lön né mindrol kyedzok la When you reached nineteen, having mastered the creation and completion phases of maturation and liberation, མངའ་བརྙེས་རིགས་བདག་གནང་བ་ཐོབ་ནས་སླར།། nga nyé rikdak nangwa tob né lar You obtained permission from the Lord of the Family. དཔའ་བོ་མཁའ་འགྲོས་ལུང་བསྟན་ཇི་བཞིན་དུ།། pawo khandrö lungten jishin du Once again, in keeping with the prophecy of the heroes and ḍākinīs, རྣལ་འབྱོར་སྤྱོད་པ་བསྐྱངས་དེར་གསོལ༴ naljor chöpa kyang der solwa deb You maintained the yogic observances—I supplicate you. བླ་མ་ཡི་དམ་དངོས་གྲུབ་མཆོག་བརྙེས་ཞིང་།། lama yidam ngödrub chok nyé shing You attained the supreme accomplishment of the guru and deity བསྙེན་སྒྲུབ་མཐར་ཕྱིན་བསྲེག་མནན་འཕེན་པ་ཡིས།། nyendrub tarchin sek nen penpa yi And defeated the attacks of unruly demons by completing the approach and accomplishment [stages of deity practice], མ་རུང་བདུད་ཀྱི་གཡུལ་ངོ་ཕམ་མཛད་པའི།། ma rung dü kyi yulngo pam dzepé And by burning, suppressing, and casting away [as found in those practices]— ཡེ་ཤེས་རོལ་པའི་རྡོ་རྗེར་གསོལ༴ yeshe rolpé dorjér solwa deb I supplicate you, Yeshe Rölpe Dorje ("Vajra of the Display of Primordial Wisdom"). བསྐྱེད་རིམ་ཕྱག་རྒྱ་ཕྲ་བའི་རྣལ་འབྱོར་བརྙེས།། kyerim chakgya trawé naljor nyé You obtained the subtle, yogic mudrā of the creation stage, རྫོགས་རིམ་རྟགས་བཅུ་ཡོན་ཏན་མཐའ་རུ་ཕྱིན།། dzokrim tak chu yönten ta ru chin Perfected the qualities of the ten signs of the completion stage, དྭངས་མའི་ཐིག་ལེ་ཨ་ཝ་དྷུ་ཏིར་བཅིང་།། dangmé tiklé a wa dhu tir ching And held the pure vital-essence in the central channel— གྲུབ་བརྙེས་རིག་འཛིན་མཆོག་དེར་གསོལ༴ drub nyé rigdzin chok der solwa deb I supplicate the supreme and accomplished knowledge-holder. ཁྲེགས་ཆོད་སྣང་སེམས་འདྲེས་ཤིང་གཟུང་འཛིན་ཞིག། trekchö nang sem dré shing zungdzin shik By the [practice] of cutting-through ( trekchö ), you mixed appearances and mind, thus destroying subject-object grasping. དབའ་རླབས་ལ་བརྟེན་འབྲས་བུའི་དེ་ཉིད་མཐོང་།། walab la ten drebü denyi tong Relying on the [energy] waves, you beheld the resulting suchness. ཐོད་རྒལ་ཉམས་སྣང་གོང་འཕེལ་མཐའ་རྫོགས་པའི།། tögal nyam nang gongpel ta dzokpé Through the [practice] of leaping-over ( togal ), the experiences and visions were increased to their perfect culmination— འཁྲུལ་ཞིག་འཇའ་ལུས་རྡོ་རྗེར་གསོལ༴ trulshik jalü dorjér solwa deb I supplicate Trulzhik Jalu Dorje ("Indestructible Rainbow Body that Dismantles Delusion"). རྨི་ལམ་འོད་གསལ་ཉམས་ཀྱི་སྣང་བ་ལ།། milam ösal nyam kyi nangwa la In the experiential appearances of the clear light of dreams, བདེ་བྱེད་བརྩེགས་དང་མཁའ་སྤྱོད་ས་སྤྱོད་གནས།། dé jé tsek dang khachö sachö né You abided in the Tiers of Bliss and other celestial and terrestrial realms. རིག་འཛིན་དཔའ་བོ་མཁའ་འགྲོའི་ཚོགས་གྲལ་འགྲིམས།། rigdzin pawo kha drötsok dral drim You roamed among the assembly of knowledge-holders, heroes, and ḍākinīs— ཁྲག་འཐུང་དཔའ་བོའི་ཞབས་ལ་གསོལ༴ traktung pawö shab la solwa deb I supplicate at the feet of Tragtung Pawo ("Blood Drinking Hero"). ཐ་སྙད་ཤེས་བྱའི་གནས་ལ་མ་སྦྱང་ཡང་།། tanyé shejé né la ma jang yang Although you did not study the conventional fields of knowledge, ལྷན་སྐྱེས་ཡེ་ཤེས་བདེ་བ་ཆེན་པོ་ཡིས།། lhenkyé yeshe dewa chenpo yi You completely unraveled the cakra of the Wheel of Enjoyment ལོངས་སྤྱོད་འཁོར་ལོའི་རྩ་འཁོར་ཡོངས་ཞིག་པའི།། longchö khorlö tsakhor yong shikpé By the great bliss of the innate, primordial wisdom— བདེ་བའི་རྡ་རྗེ་དཔལ་དེར་གསོལ༴ dewé da jé pal der solwa deb I supplicate Dewai Dorje Pal ("Glorious, Blissful Vajra"). ངོ་བོ་ཆོས་སྐུའི་རྒྱལ་སར་མངའ་བརྙེས་ཀྱང་།། ngowo chökü gyalsar nga nyé kyang You seized the royal seat of the essential dharmakāya; མ་དག་འགྲོ་བའི་ལོས་བློ་མཐུན་སྣང་དང་།། ma dak drowé lö lo tün nang dang Still, you performed deeds to tame impure beings འཚམས་པར་གང་ལ་གང་འདུལ་དོན་མཛད་པའི།། tsampar gang la gang dul dön dzepé According to their devotion, intelligence, and common perceptions— མཐུ་སྟོབས་དཔའ་བོའི་ཞབས་ལ་གསོལ་བ་འདེབས།། tutob pawö shab la solwa deb I supplicate at the feet of Tutob Pawo ("Hero of Power and Strength"). ཡང་གསང་ལུས་མེད་མཁའ་འགྲོའི་ཐུགས་ཐིག་ཆོས།། yangsang lümé khandrö tuk tik chö To benefit the fortunate ones of the highest capacity, མན་ངག་སྙན་བརྒྱུད་ཡི་གེ་མོད་པའི་སྐོར།། mengak nyengyü yigé möpé kor You properly taught the cycle without letters, the pith instructions of the hearing lineage, དབང་རབ་སྐལ་ལྡན་དོན་དུ་ལེགས་བསྟན་ནས།། wang rab kalden döndu lek ten né The doctrine of The Extremely Secret Enlightened Heart-Essence of the Formless Ḍākinīs [ 2 ] — འཇའ་ལུས་འོད་སྐུའི་ལམ་སྟོན་ལ་གསོལ༴ jalü ökü lam tön la solwa deb I supplicate the teacher of the path of the rainbow body of light. གཟུགས་ཅན་གཟུགས་མེད་འགྲོ་བ་མཐའ་དག་ཀུན།། zukchen zukmé drowa tadak kün With great love and compassion, you held limitless beings, བྱམས་དང་སྙིང་རྗེ་ཆེན་པོས་རྗེས་བཟུང་ནས།། jam dang nyingjé chenpö jezung né Both those with form and those without form, དངོས་སམ་བརྒྱུད་ནས་སྨིན་གྲོལ་སྒོར་བཅུག་ཅིང་།། ngö sam gyü né mindrol gor chuk ching And, directly and indirectly, ushered them through the gates of maturation and liberation— བཙན་ཐབས་རྫོགས་སངས་རྒྱས་མཛད་ལ་གསོལ༴ tsentab dzoksang gyé dzé la solwa deb I supplicate the one who enacts the robust deeds of a perfected buddha. བདག་སོགས་ཁྱེད་ཀྱི་གདུལ་བྱར་གྱུར་པ་རྣམས།། dak sok khyé kyi duljar gyurpa nam We who have become your disciples ལས་ཉོན་སྡུག་བསྔལ་དྲག་པོའི་མུན་འཐུམས་ཤིང་།། lé nyön dukngal drakpö mün tum shing Are enveloped in the darkness of the intense sufferings of karma and afflictions. ཁྱོད་ཀྱི་གསང་གསུམ་གཏིང་དཔག་དཀའ་བ་ཡི།། khyö kyi sang sum ting pak kawa yi We are blind to the qualities of your three secrets, so difficult to fathom, ཡོན་ཏན་ལྟ་བའི་འདྲེན་བྱེད་ཅེ་རེ་ལོངས།། yönten tawé dren jé ché ré long And the view that would guide us. ལས་ངན་དབང་གིས་ཐེ་ཚོམ་ལོག་ལྟ་འཁྲུགས།། lé ngen wang gi tetsom lokta truk By the power of negative karma, we are conflicted with doubt and wrong views ལོག་སྨོན་བདུད་ཀྱི་སྡེ་ཚོགས་དབང་ཤོར་ཞིང་།། lok mön dü kyi dé tsok wang shor shing And overpowered by the demonic masses of wrong aspirations. རྩ་བ་ཡན་ལག་དམ་ཚིག་ཉམས་འགལ་རལ།། tsawa yenlak damtsik nyam gal ral Our root and branch samayas have deteriorated, been transgressed, and torn apart. གཏིང་ནས་འགྱོད་པ་དྲག་པོས་བཟོད་པར་གསོལ།། tingné gyöpa drakpö zöpar sol With fervent, heartfelt regret, we pray for forgiveness. རྨོངས་དང་མཉམ་འགྲོགས་དབང་ཤོར་ལོག་པར་བལྟས།། mong dang nyam drok wang shor lokpar té Influenced by ignorance and its close friend, wrong views, གཤེ་ཞིང་སྐུར་པ་འདེབས་དང་དད་མེད་ཀྱི།། shé shing kurpa deb dang demé kyi I have abused and slandered, སྣང་ངོར་བསམ་བཞིན་མ་དག་ཚུལ་བསྟན་ནས།། nang ngor samshin ma dak tsul ten né And intentionally demonstrated impure behavior in the presence of those without faith. ཐེ་ཚོམ་བསྐྱེད་ཅིང་ངན་འབྲེལ་གྱིས་སྡུད་པའི།། tetsom kyé ching ngen drel gyi düpé I have given rise to doubt and have amassed negative connections, གཏིང་དཔག་དཀའ་བའི་དགོངས་པ་མ་རྟོགས་ཤིང་།། ting pak kawé gongpa ma tok shing And because of this, I have not realized your unfathomable and all-subsuming enlightened mind. བཀའ་འགལ་ཐུགས་དཀྲུགས་ཐུགས་སུན་སྐྱོན་བརྗོད་ཅིང་།། ka gal tuk truk tuk sün kyön jö ching I have opposed your command, upset and disturbed your mind, proclaimed faults, ཅི་མཛད་ལེགས་མཐོང་དག་སྣང་འགྲིབ་གྱུར་པ།། chi dzé lek tong daknang drib gyurpa And have diminished my pure perception that sees all that the master does as good. ཡོན་ཏན་རྗེས་སུ་དྲན་པས་བཟོད་པར་གསོལ།། yönten jesu drenpé zöpar sol By remembering your qualities, I pray for forgiveness. བླ་མའི་ཐུགས་རྒྱུད་དགོངས་པའི་བྱིན་རླབས་འཕོས།། lamé tukgyü gongpé jinlab pö Now, by the blessings transferred from the wisdom-mind of the guru, ད་ནི་ལས་ངན་བག་ཆགས་སྲབ་གྱུར་པས།། dani lé ngen bakchak sab gyurpé My negative karma and habitual tendencies are diminished. ལོག་པར་མི་རྟོག་སྙིང་ནས་དམ་བཅའ་འཛིན།། lokpar mi tok nying né damcha dzin Thus, from my heart, I vow not to hold onto wrong concepts, བརྩེ་བ་ཆེན་པོས་རྗེས་སུ་བཟུང་དུ་གསོལ།། tsewa chenpö jesu zung du sol And I pray you lovingly hold me close. མགོན་ཁྱོད་ཡོན་ཏན་གབ་ཅིང་སྐྱོན་སྟོན་པས།། gön khyö yönten gab ching kyön tönpé Protector, you hide your qualities and display faults, མ་དག་སེམས་ཅན་མགོ་བོ་རྨོངས་གྱུར་ཅིང་།། ma dak semchen gowo mong gyur ching So that we impure sentient beings are fooled. ལས་སྐལ་ལྡན་པའང་ཐེ་ཚོམ་དབང་གྱུར་ཕྱིར།། lekal denpa ang tetsom wang gyur chir For the karmically fortunate beings under the sway of doubt, གཏིང་དཔག་དཀའ་བའི་ཡོན་ཏན་བསྟན་དུ་གསོལ།། ting pak kawé yönten ten du sol Please reveal your unfathomable qualities. རྡོ་རྗེའི་སྐུ་ལ་བགྲེས་རྒུད་མི་མངའ་ཡང་།། dorjé ku la dré gü mi nga yang The vajra body is not subject to decay or decline; སྐུ་ཚེ་མཐར་ཕྱིན་འགྲོ་དོན་ཡོངས་རྫོགས་ཤིང་།། kutsé tarchin dro dön yongdzok shing Yet I pray that your life reaches its fullest extent so that you fully accomplish the benefit of beings; ད་དུང་འཁོར་བའི་འཇིག་རྟེན་མ་སྟོངས་བར།། dadung khorwé jikten matongwar And thereafter, until cyclic existence is emptied, སྣ་ཚོགས་སྤྲུལ་པས་འགྲོ་དོན་མཛད་དུ་གསོལ།། natsok trulpé dro dön dzé du sol Please act to benefit beings through a myriad of emanations. རྩེ་གཅིག་གསོལ་བ་བཏབ་པའི་འབྲས་བུ་ཡིས།། tsechik solwa tabpé drebu yi By the fruit of this one-pointed supplication, ཞབས་ཏོག་མཐར་ཕྱིན་འགྲོ་དོན་ཡོངས་རྫོགས་ནས།། shabtok tarchin dro dön yongdzok né May I perfectly serve you and fully benefit beings. ཟག་པ་བག་ཆགས་བཅས་པ་ཡོངས་ཟད་ཅིང་།། zakpa bakchak chepa yong zé ching Having done so, may the defilements and habitual tendencies be completely exhausted; སྣང་བཞི་མཐར་ཕྱིན་འཇའ་ལུས་འགྲུབ་པར་ཤོག། nang shi tarchin jalü drubpar shok May I perfect the four visions and attain the rainbow body! དགེ་བས་འགྲོ་ཀུན་སྡུག་བསྔལ་མཚོ་སྐེམས་ནས།། gewé dro kün dukngal tso kem né By this virtue, may sentient beings’ ocean of suffering dry up. བདེ་གཤེགས་སྙིང་པོ་རང་རིག་ངོ་ཤེས་ཤིང་།། deshek nyingpo rangrig ngoshé shing May they recognize the reflexive awareness, the essence of the sugata. སྟོང་ཉིད་བྱང་ཆུབ་སེམས་ཀྱི་འབྲས་སྨིན་ནས།། tongnyi changchub sem kyi dré min né May the fruit of emptiness-bodhicitta ripen! སྐུ་གསུམ་རྒྱལ་བའི་ཞིང་དུ་དབུགས་དབྱུང་ཤོག། ku sum gyalwé shing du ukyung shok May they be assured in the realms of the victors of the three kāyas! COLOPHON ཅེས་པའང་ཁྲོ་ཆེན་ས་དབང་མཆོག་གིས་གསུང་ནན་ལན་གྲངས་གནང་བ་ལྡོག་མི་ནུས་ཏེ་བློ་ངོར་གང་ཤར་ཐོལ་བྱུང་དུ་འཇའ་ལུས་རྡོ་རྗེས་རང་ཆེ་འབྱིན་བའི་རྒྱུར་འགྱུར་ཀྱང་དད་ལྡན་སུན་མི་འབྱིན་པའི་ཕྱིར་སྨྲས་པ་སྟེ་ཡི་གེར་འདུ་བྱེད་སློབ་བུ་འོད་ཟེར་མཐའ་ཡས་ཀྱིས་བགྱིས་པའོ།། །། This was repeatedly and earnestly requested by the supreme Trochen Sawang, and I was unable to refuse his request. Although this has caused self-aggrandizement to come forth, I, Jalu Dorje, in order not to disenchant those with faith, composed this supplication, which suddenly arose and filled my mind, and the disciple, Özer Taye, wrote it down. NOTES [1] This refers to the First Dodrubchen, Jigme Trinle Özer (1745–1821). BDRC P298 [2] The Extremely Secret Enlightened Heart-Essence of the Formless Ḍākinīs a cycle of revealed treasures discovered by Do Khyentse Yeshe Dorje. BDRC W1PD89990 Thanks to Adam Pearcey at Lotsawa House for his editing. Published: January 2021 BIBLIOGRAPHY Ye shes rdo rje. 1859. rig ’dzin ’ja’ lus rdo rje’i rnam thar gsol ’debs byin rlabs ’gugs pa’i lcags kyu . In Mdo mkhyen brtse ye shes rdo rje'i rnam thar, pp. 406–413. Gangtok: Dodrupchen Rinpoche, null. BDRC W18047 The Hook Which Invokes Blessings: A Supplication to the Life and Liberation of Knowledge-Holder Jalu Dorje VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! Name * Email* Submit Tib Shelf is a not-for-profit organisation dedicated to translating, presenting and preserving primary source Tibetan texts across a vast array of genres and time periods. We make these literary treasures accessible to readers worldwide, offering a unique window into Tibet's rich history, culture and traditions. 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Yogi Tsangnyön Heruka 1452 –1507 BDRC P442 TREASURY OF LIVES Tsangnyön Heruka (1452–1507), the “Madman of Tsang,” was one of Tibet’s most extraordinary yogins—renowned for his radical lifestyle, uncompromising devotion to practice, and enduring literary legacy. Trained as a monk but later abandoning conventional norms, he wandered as a tantric ascetic, deliberately adopting the wild appearance and conduct of the Indian siddhas to embody a path beyond social and religious constraint. A devoted follower of the Kagyü tradition and the legacy of Milarepa, he meditated in remote sacred sites such as Tsari, Labchi, and Kailāsa, where he sang spontaneous songs of realisation (mgur) expressing profound insight into the nature of mind. Despite his outwardly provocative behaviour, Tsangnyön was deeply learned, defending his conduct through scriptural authority and tantric philosophy. He is best remembered as the compiler and publisher of the Life and Songs of Milarepa , works that became foundational to Tibetan literature, as well as a pioneering figure in the use of printing to disseminate Buddhist texts. A paradoxical figure—at once wandering yogin, influential teacher, miracle-working siddha, and cultural force—his life continues to inspire as a powerful expression of realised practice lived beyond convention. Song Searching for Mind Tsangnyon Heruka This song points to the paradox that mind cannot find its own nature by searching for it, since seeker and sought are not separate. Read Song Ocean, Waves, and Wind: A Song on the Nature of Mind Tsangnyon Heruka A song by Tsangnyön Heruka, using the imagery of ocean, waves, and wind to point directly at the nature of mind. Read Song A Madman’s Meditation Experiences: A Song from Labchi Tsangnyon Heruka A Madman’s Meditation Experiences: A Song from Labchi, is a doha sung by Tsangnyön Heruka at the sacred hermitage of Labchi. Read Translated Works Mentioned In Menu Close Home Publications Read Listen Watch People Information About Meet the Team Services Translators Donate Research Tool Privacy Policy & Terms of Use SUBSCRIBE Publications Watch People Listen