Ancient Buddhist scriptures from the Collection of Precious Qualities reveal how collective karma shapes our universe's formation and every world system within it. The Formation of the Outer Container As it says in the Noble Verses on the Collection of Precious Qualities [ 1 ] concerning the formation of the outer container, the foundation of the earth and the mountains: “The wind [element] depends on space and aggregations of the water [element] depend on the wind [element]. This great earth, supporting sentient beings, depends on the water [element].” Furthermore, the former constituents of that world system, having been destroyed by fire, water, and wind of an eon then for twenty intermediate eons, will all together become nothing. It is after this [period of time], the constituents of the world system will form .[ 2 ] The initial cause of this world system depends upon the collective karma of sentient beings. Known as the Pure Mind, [ 3 ] it is a white space that radiates light and develops into a sizable container [ 4 ] capable of supporting a three-thousandfold world system .[ 5 ] Atop that space forms a wind mandala, and a blue rippling wind rises forth known as the Great Churning Wind. [6] The All-Pervading Wind [ 7 ] spreads it in all directions amassing like fog in the sky. The Wild and Rough Wind [ 8 ] noisily scatters that wind like clouds in the sky, which is collected by the Colossal Gathering Wind, [ 9 ] becoming vast and thick. Through the burning of the fire that spreads from the orange Ripening Fire Wind, [ 10 ] the wind mandala becomes smooth with an even surface. The multi-coloured Wind of the Dividing Wind [ 11 ] rises up in a rush, dispersing the wind mandala, and the Churning Wind mixes it into its proper formation. The colour of the wind takes the aspect of a sapphire jewel, shaped like a crossed vajra and surrounded by a round rim. As for its size, its thickness is 1,600,000 yojanas [ 12 ] and has an immeasurable width. Since its inherent quality is solid and firm, it supports the [elements] such as water. A water mandala forms on top of that, and clouds possessing the essence of gold gather in the space above the wind mandala. A stream of rain descends about the size of a chariot’s axel. From its swirling centre a shape like a full circular moon forms called the Calm and Clear Water .[ 13 ] As for the size of the water mandala, its thickness is 120,000 yojanas and has an immeasurable width. On top of that a golden foundation forms: The Churning Wind arises from the wind mandala that is underneath the water, churning the water mandala. Out of the cream that is produced from the churning of the water mandala, a golden foundation is established, like the ice that forms on a lake. It is square with a yellow gold-like hue, as for the size, its thickness is 220,000 yojanas and has an immeasurable width. Mountains, oceans, and continents form on top of that. Moreover, in the space above the golden foundation clouds of various constituents amass, and a stream of water descends from them for a significant duration. After this, the Gathering and Sorting Wind [ 14 ] separates the elements: a billion Mt. Sumerus are established from the best elements, a billion mountains of the seven rings are established from the mediocre elements, and billions of iron mountains of the outer rim, billions of the four continents, and billions of the sub-continents are established from the inferior elements. The manner of this formation is stated in the sutra. In that way, when the four continents and sub-continents are formed with the inferior elements, the head of the four great rivers and the great Mt. Kailash are also established in the centre of the southern Jambudvipa [continent]. This should be known. COLOPHON None NOTES [1] ārya prajñāpāramitāratnaguṇasaṃcayagāthā [2] According to Buddhist cosmology, the cycle of the world system consists of four periods: 1. eon of formation (chags pa'i bskal pa, vivartakalpa), 2. eon of abiding (gnas pa'i bskal pa, vivartasthāyikalpa), 3. eon of dissolution ('jig pa'i bskal pa, saṃvartakalpa), and 4. eon of nothingness (stong pa'i bskal pa, saṃvartasthāyikalpa). The Abhidharmakośabhāṣya (Chos mngon pa'i mdzod kyi bshad pa), attributed to the famous master Vasubhandu (c. 4th–5th CE), states that each of the four eons consists of twenty intermediate eons (bar bskal pa, antarakalpa). This initiatory section of the text describes the cycle of these four eons. For more information see: The Princeton Dictionary of Buddhism 2014: kalpa. [3] yid rnam par dwangs pa [4] snod [5] A three-thousandfold world system is the largest universe or cosmological container capable of containing upwards of a billion world systems each with their own central Mt. Sumeru and geological and continental structures. For more information see: The Princeton Dictionary of Buddhism 2014: trisāhasramahāsāhasralokadhātu [6] rnam par srub byed kyi rlung [7] kun tu khyab byed kyi rlung [8] rtsub 'gyur gyi rlung yam [9] rnam par sdud byed kyi rlung [10] smin byed me'i rlung [11] 'byed byed rlung gi rlung [12] Yojana – An ancient Indic measurement of distance said to be the distance that a pair of yoked oxen can travel in a single day. There are various modern measurements estimating this distance ranging from four to ten miles. For more information see: The Princeton Dictionary of Buddhism 2014: yojana. [13] zhi ba gsal dag [14] 'byed sdud kyi rlung BIBLIOGRAPHY 'Bri gung chos kyi blo gros. 1998. Phyi snod sa gzhi ri bcas chags tshul . In Gnas yig phyogs bsgrigs, pp. 136–139. Khreng tu'u: Si khron mi rigs dpe skrun khang. BDRC W20820 Abstract The Formation of the Outer Container is a description of the formation of the universe according to Buddhist cosmogony. BDRC LINK W20820 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 04:15 TRADITION Kagyu INCARNATION LINE N/A HISTORICAL PERIOD Unknown TEACHERS Unknown TRANSLATOR Tib Shelf INSTITUTION Unknown STUDENTS Unknown AUTHOR Drigung Konchok Tendzin Chokyi Lodro The Formation of the Outer Container VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! 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.

Two spontaneous songs by Lelung Zhepe Dorje: one honoring the mysterious Je Traktung Pawo, another celebrating unobstructed awareness - both transmitting direct spiritual experience through verse. A Series of Spontaneous Spiritual Songs Aho mahāsukha ye! I bow at the feet of the benevolent, paternal lama! Akaniṣṭha, the celestial realm of lotus light, Is where the peaceful and wrathful victorious protectors reside. As foretold by the oath-bound mother ḍākinīs, Je Traktung Pawo (“Lord Heroic Blood-Drinker”), set foot here— In this supreme, protected holy abode where spiritual experiences naturally arise, I offer these spontaneous spiritual songs. Here today the assembly of vajra brothers and sisters, Due to previously accumulated karmic fortune, which is not lacking, Have met you, the essence of all refuge. Now, having gained this feast of good fortune, Vajra blessings permeate our three doors: We’re ablaze with spontaneous visions in every way. Our bodies, maṇḍalas of the major and minor marks, shimmer like a rainbow. We’ve received the essential nectar of vajra speech. The great joyful awakened mind embraces us. [183] What auspicious fortune—an excellent, blissful experience! Yet, we were born at the end of this degenerate age, Where stainless Dharma conduct has nearly declined— All paternal siddhas have passed into the realm of space. Those who boast of being doctrine holders Only ever pass their time in attachment and aversion. In the glorious Vajrayāna tradition, Sincere devotion is extraordinarily rare. The life stories of the great, holy noble lords— They have sullied them with their misconceptions, Creating all sorts of entrances to negative deeds. Even righteous deeds they view as wrong. In these times when whatever one does becomes flawed, Thinking of this stirs up anguish within. Peerless precious father, Infallible refuge, When I recall how you care for me, My anguish is quashed. We, brothers and sisters, gathered here, With minds of unwavering faith, At this time we make this supplication: Glorious Traktung Wangpo, our lord lama, Atop the unchanging vajra throne, May the prints of your vajra feet ever remain! With the magnificent maṇḍala [184] of your three secrets, In the hidden grove where the mother ḍākinīs assemble, May you open gateways to hundreds of pure lands And ever turn the wheel of the profound and vast Dharma! With your limitless enlightened activity that tames beings, O Protector, may you illuminate The essential meaning of the glorious, indestructible luminosity In all directions, times, and circumstances! Those gathered together in this sacred abode, All the devoted, fortunate men and women, In the self-appearing Akaniṣṭha pure land, With the lord lama, King of Self-Awareness, [1] Amidst a retinue of one hundred thousand drops of self-luminous wisdom, In a feast gathering of inseparable union, In times that never shift, change, or wane, May we enjoy it as one taste! Root and lineage gurus of the three transmissions And the assembly of heroes and ḍākinīs of the three places, Through your unified unwavering enlightened intent, May our hopes and aspirations be fulfilled! Aho ye sarva maṅgalaṃ! Colophon: Thus, when Dzogchen Tulku Rinpoche, the blood-drinking accomplished hero and crown jewel of all holders of the knowledge mantras, journeyed from Ölga in the east to the supreme place of the Glorious Copper-Colored Mountain, those gathered there offered elaborate long-life prayers along with a feast offering, during which this melodious song, blazing with spiritual insight and faith, was spontaneously offered. Later on, Rabten, the venerable manager of that holy one’s enlightened activities, requested these be put into writing. Although the words may not be an exact match, I, Zhepe Dorje, the one who [185] practices according to his own spontaneous nature, arranged whatever I could recall. Aho ye! I’ve realized my mind to be the dharmakāya! Even what is called “Buddha” is nothing other than this. In the state of the astonishing, unobstructed view, Let whatever appearances arise be free and unfettered, Undistracted presence in the continuity of non-meditation. Though there is nothing to abandon like dullness, agitation, and other afflictions, Rest the thoughts that grasp the objects of the six senses Completely in the meditative equipoise where they naturally dissolve. All appearing sense pleasures are for the enjoyment of one’s own mind. Joyfully relaxing in a continuity free from grasping, Rest in just this uncontrived yoga. Through the kindness of the authentic guru, my sole father, By making devoted prayers from the very depths of my heart, Blessings have pervaded the wheel of phenomenal existence And there is no distinction between the guru and my mind. How joyful is the way I, the yogin, nurture good experiences! There is no difference between the six classes of beings and buddhas. Everything is the great dharmadhātu’s festive display. By understanding this very nature of the fundamental state, May everything be liberated effortlessly into the body of light! COLOPHON I, Zhepe Dorje, composed this following the wishes of Chö Samdrub the Scholar of Letters. NOTES [1] “King of Self-Awareness” ( rang rig gi rgyal po ) is one appellation for the personification of the primordial ground ( gzhi ) in the Dzogchen view. This figure, who resides in the keep of Dzogchen thought, is generally referred to by various epithets, including All-Creating King ( kun byed rgyal po ), All-Knowing King ( kun rig rgyal po ), King of Awareness ( rig pa rgyal po ), King of Cognizant Awareness ( shes rig gi rgyal po ), Purifying King of Self-Cognizant Awareness ( sbyong byed rang shes rig pa’i rgyal po ), and Purifying King of Awareness ( sbyong byed rig pa rgyal po ), amongst others. Also see Karmay 2007, 52, n. 45. Photo credit: Lelung Dharma Centre Published: November 2024 BIBLIOGRAPHY Primary: Zhepe Dorje (bzhad pa’i rdo rje). 1983–1985. mgur gyi rim pa thol byung rdo rjeʼi glu . In gsung ’bum/_bzhad pa’i rdo rje , vol. 6, 181–185. Leh: T. Sonam & D.L. Tashigang. BDRC MW22130_9A3DB8 . Secondary: Karmay, Samten Gyaltsen. 2007. The Great Perfection (rDzogs Chen): A Philosophical and Meditative Teaching of Tibetan Buddhism . 2nd ed. Leiden: Brill. Abstract In this publication, we are introduced to two spontaneous spiritual songs by Lelung Zhepe Dorje. The first reverently focuses on a figure named Je Traktung Pawo, though his exact identity remains elusive. The second shifts to a more introspective theme, emphasizing the experience of unobstructed, spontaneous presence—a state free from rigid meditation or effort, embodying the natural flow of awareness. These spontaneous songs, or gur ( mgur ), are composed without premeditation and serve as a profound means for both the singer and the listener to connect with the essence of the teachings. Through these verses, we are invited to experience a direct and heartfelt transmission of the subject being sung, bridging the inner realization of the practitioner with the audience’s understanding. Please note video narration is only 2nd song at the present time. BDRC MW22130_ 9A3DB8 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 06:03 TRADITION Geluk | Nyingma INCARNATION LINE Lelung Jedrung HISTORICAL PERIOD 18th Century TEACHERS The Sixth Dalai Lama, Tsangyang Gyatso The Fifth Panchen Lama, Lobzang Yesh e Damchö Zangpo Mingyur Paldrön Chöje Lingpa Dönyö Khedrup The First Purchok, Ngawang Jampa Ngawang Chödrak Yeshe Gyatso Damchö Gyatso Losal Gyatso Lhundrub Gyatso Dungkar Tsangyang Drukdrak TRANSLATOR Tib Shelf INSTITUTION Lelung Monastery Mindröling Ngari Dratsang Chökhor Gyal Trandruk Potala Tsāri STUDENTS Kunga Mingyur Dorj e Dorje Yom e Kunga Paldzom Lobzang Lhachok Dönyö Khedrub Polhane Sönam Tobgy e Ngawang Jampa Mingyur Paldrön The Fifth Dorje Drak Rigdzin, Kalzang Pema Wangchuk Lhasang Khan AUTHOR Lelung Zhepe Dorje A Series of Spontaneous Spiritual Songs VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! Name * Email* Submit Tib Shelf is a not-for-profit organisation dedicated to translating, presenting and preserving primary source Tibetan texts across a vast array of genres and time periods. We make these literary treasures accessible to readers worldwide, offering a unique window into Tibet's rich history, culture and traditions. Tib Shelf has been accredited by the British Library with the International Standard Serial Number (ISSN): 2754–1495 CONTACT US | SHELVES@TIBSHELF.ORG © 2024 Tib Shelf. All rights reserved.

From imperial-era Nyingma roots to its 17th-century Geluk conversion, Drago Monastery continues as a major Buddhist center, now housing 500 monks and preserving Tibetan culture. A Brief History of Drago Monastery The glorious Hor Drago Ganden Rabten Nyamgal Ling Monastery upholds the Great Lord’s (Tsongkhapa) tradition, the refined gold of the Victor’s teachings. [ 1 ] Tibet—a great land of accomplishment completely encompassed by mountains—is the stage of our sole, destined deity, the most exalted Lotus Holder (Avalokiteśvara). It is in this deity’s realm that the flower of the snow-mountain people of Tibet fell. When Gyalse Lhalung Palgyi Dorje was practicing and passing through the Six Ranges of Dokham: Drida Salmogang, Tsawagang, Markhamgang, Poborgang, Mardzagang, and Minyak Rabgang, following his liberation of Langdarma, he constructed the initial Hor Drago Monastery (around 920 CE) .[ 2 ] This occurred in the supreme sacred place of Ramagang, which is endowed with such excellent qualities as the four pillars and the four protectors of the land .[ 3 ] It is located about a mile south of the center of the Drago district, a county called Trehor Dago of Dotö, which belongs to greater Tibet when Tibet is divided into Tibet and greater Tibet. Today we can see the supreme, sacred places of Lhari Chödzong Mukpo and Dori Barsing, where Lhalung Palgyi Dorje conducted accomplishment practices for some time in the many caves where ḍākinīs congregate. [ 4 ] He gathered the accumulations [of merit and wisdom] through making an unthinkable amount of real and mentally emanated offerings to the buddhas and bodhisattvas of the ten directions. As a sign of this accomplishment, there is an imprint of one of his offerings in the stone at the sacred place of Ramagang, which can still be seen today. In 1633, Dza Chöje Ngawang Puntsok, the great heart disciple of the Fifth Supreme Victor, Ngawang Lobsang Gyatso who is the crown jewel of all beings, even the gods, converted Hor Drago Monastery to the Geluk tradition. [ 5 ] He named the monastery The Steadfast and Utter Victorious Religious Institutional Abode: A Wish-Fulfilling Jewel of the Victor’s Teaching and All-Conquering Order of the Powerful Sovereign ( Ganden Rabten Namgyal Ling Chödra Gyalten Yishin Norbu Wangi Gyalpo Chokle Nampar Gyalwe De ). The victorious resounding drum of this monastery’s fame came to fill the earth. [DRAGO MONASTERY'S ARTWORK] At that time, the benevolent lord Tseten Norbu, an emanation of a great bodhisattva king, was the great ruler of the land. [ 6 ] Being a descendent of Hor Godan Khan, Tseten Norbu was a descendent of the heavenly king, lord Genghis Khan. The benevolent lord Tseten Norbu sent applications to the kings of Tibet and China (Manchu), intending to construct Drago Monastery’s principal sacred object—a Jowo Rinpoche statue of white silver and riches as a representation of the Teacher (Buddha Śākyamuni). Having invited craftsmen from Nepal and other areas, the beautifully crafted and high-quality statue was constructed for devotees to collect their merit. The Nanghola Temple, which is also named “Marvelous Temple,” was built to house this precious statue .[ 7 ] Above its door, the temple’s name was written in three scripts: Tibetan (Tsedé Ling), Mongolian (Nanghola), and Chinese. Namkha Gyen, an unrivaled and divinely emanated artisan, was born in the village of Tropa, Drago. [ 8 ] When he was a young boy, he went to herd cattle but ended up falling asleep. In his dream he had a vision of the master Lake-Born Vajra (Padmasambhava), who said to him, “From now on you must paint deities, as it’ll accomplish vast benefit for beings.” [ 9 ] The master then handed Namkha Gyen the artistic tools that he would need. Upon awakening from his nap, Namkha Gyen recalled many imprinted memories from his previous lives, then noticed four brushes and a complete set of tools right in front of him, which he clutched immediately. Never needing to learn how to paint, he became widely known as a divinely emanated artisan, as his innate talent naturally produced divine works of art. There are many of his sacred paintings at the monastery that are endowed with refined artisanship and shimmer with blessings. Painted scrolls and frescos of the six ornaments, two supreme ones, and Sukhāvatī are some of these precious sacred works. [ 10 ] It is said that a master woodcarver capable of engraving a lion and snow mountain facing each other on a single grain of barley was born in a village called Dragyab in Drago. [ 11 ] He carved many scriptural woodblocks and statues of buddhas and bodhisattvas, including the four Kadam deities, a liberating diagram, the Kuntik maṇḍala, and woodblocks of the Great Compassionate One (Avalokiteśvara). [ 12 ] (Historical documents also record that he carved the monastery’s name above the door in Mongolian, but this has yet to be found.) ESTABLISHING DRAGO MONASTERY'S PHILOSOPHICAL COLLEGE In Kardze Kushab Trungsar Lama Lobsang Puntsok’s dream, a samaya-breaking elemental spirit was on the verge of wreaking havoc by loosening an arrow at Drago Monastery. [ 13 ] The lama thought establishing a philosophical college would be beneficial in preventing this catastrophe. When Drago’s political rulers came before him, he described his dreams in minute detail. [Upon learning about the vision], the people of Drago requested him to come and establish the philosophical college. But Lama Lobsang Puntsok replied, “In the past, the Great Fifth [Dalai Lama] ordered Amdo Jamyang Shepa to establish philosophy colleges at thirteen monasteries in Hor. So, you should invite him.” [ 14 ] At first, a messenger was dispatched to Ladrang Tashikhyil to invite Amdo Jamyang Shepa, and slowly about a hundred laypeople and monastics of Drago made the trip. [ 15 ] Jamyang Shepa embarked on his journey to Drago after receiving the initial messenger. But, since it was not the right time for him to come, a fiercely powerful and massive river unlike anything seen before surged and flooded the road. They waited there for a while, but Jamyang Shepa came to realize that the timing was not quite right. So, before making his homeward journey, he sent a skilled swimmer with a letter that read, “Although this is not the right time for me to come to Drago, at some point, there will be a person named Jamyang who will establish a philosophical college at Drago Monastery.” [Many decades later,] Jamyang Shepa’s reincarnation Jamyang Surpa who lived at Sera Keutsang Hermitage eventually came to Kham and established Drago Monastery’s philosophical college for sūtra studies in the “All-Mighty,” Fire, Female-Ox year (1817) of the fourteenth sexagenary. [ 16 ] AN ACCOUNT OF DRAGO MONASTERY'S SUBLIME LAMAS Jetsun Lama Dampa Keutsang Lobsang Tenzin Yargye On the fifteenth day of the third month of the Wood, Sheep year in the village of Kharshul, Karze, the glorious and kind Lobsang Tenzin Yargye was born to Tsetan (father) and Atso (mother) .[ 17 ] He was ordained at the age of seven by the glorious and excellent Trungsar Dorjechang Losang Puntsok Tutob Gyatso. [ 18 ] Kushap Lodrö Puntsok came to recognize him as the reincarnation of Keutsang Lama Pönlop Jampa Mönlam. [ 19 ] When he went to Lhasa at the age of twelve, he studied the sūtra and tantra teachings as he relied upon many spiritual masters—namely, the omniscient protector, [the Eleventh Dalai Lama] Khedrup Gyatso. [ 20 ] He would later return to Kham and take responsibility for Drago Monastery’s teachings of scripture and realization all the while compassionately caring for his disciples. Lobsang Tenzin Yargye authored numerous texts, including The Essence of Tantra and Sūtra: Notes Taken During the Bestowal of The Fifty Verses on the Lama and Eight Serious Downfalls and Fourteen Root Downfalls ; The Harbor from which Bodhisattva Captains Board on the Ship That Traverses the Ocean of the Two Accumulations: How to Practice the Stages of the Path to Enlightenment conjointly with Mahāyāna Mind Training ; Stream of Faith: A Melodious Praise to Remember the Guru’s Kindness ; The Guide who Presents the Excellent Path of Great Bliss: Pith Instruction for the Yoga of Harnessing Amitābha combined with the Practice of Transference . In the perception of his disciples, he concluded his life by dissolving his rūpakāya while abiding in meditative equipoise within the dharmadhātu, the nature of bliss and emptiness. This sublime being’s reincarnation took birth twice in the village of Gangshab, but both ended up passing away shortly after. [ 21 ] Keutsang Choktrul Rinpoche, Tubten Palden Gelek Nyamgyal In the Water, Male-Tiger year of the fifteenth sexagenary cycle, Tubten Palden Gelek Nyamgyal was born in Shaposhi in eastern Minyak to Apo (father) and Tsering Drölma (mother). [ 22 ] Sigyab the great vajra-holder prophesied and recognized him as the reincarnation of the supreme Keutsang. [ 23 ] When he turned four on the sixteenth day of the eleventh month in the Wood, Snake year, Drago Monastery invited him to Sengdeng Hermitage Dechen Samten Ling and offered him the room called “Tashi Nyi'ö Khyilwa.” [ 24 ] At the age of eight, he was enthroned as Drago Monastery’s throne holder. He eventually traveled to Lhasa and studied all the teachings of sūtra and tantra. Being endowed with unimaginable qualities of erudition and discipline, he became as famed as the sun throughout China and Tibet. Dragkar Tulku Lobsang Palden Tenzin Nyendrak Lobsang Palden Tendzin Nyendrak was born in the fifteenth sexagenary cycle. [ 25 ] He became a great scholar who hoisted the precious victory banner of theory and practice into the sky. He accomplished this by bestowing the teachings of the fourth guide of this fortunate age (Buddha Śākyamuni) and the great Jamgön Lama Tsongkhapa’s teachings of scripture and realization. There are twelve volumes of his works that cover sūtra, tantra, and the general sciences. His main residence was Gethar, situated in Drago. [ 26 ] Tri Rinpoche Jampa Chödrak Tri Rinpoche Jampa Chödrak was born in the village of Walung. [ 27 ] He enrolled in Drago Monastery’s religious studies institution at an early age and studied Prajñāpāramitā and valid cognition, among other topics. He traveled to central Tibet at the age of fifteen and enrolled at Drepung Monastery, where he thoroughly studied the five major subjects .[ 28 ] There he earned a Geshe Lharam degree and became well known since he was the top of his class. [ 29 ] He went on to enroll in the glorious Gyumé Monastery and became an erudite authority in the study of secret mantra. [ 30 ] He later became the abbot of Gyumé and subsequently Jangtse Monastery’s throne holder. [ 31 ] In 1920, he became Ganden Monastery’s golden-throne holder and continued to conduct marvelous and unfailing spiritual activities of the three spheres. [ 32 ] After completing his role as the Ganden throne holder, he traveled to Nepal and renovated the Svayaṃbhūnāth Stūpa and consecrated it while he presented an immense number of offerings. This, in turn, made him extremely popular. [ 33 ] In the end, he passed into the dharmadhātu. His reincarnation, Jampa Chökyi Tendar, was born in Lhasa. [ 34 ] He enrolled in a monastery at a young age and learned the Tibetan scripts and studied Buddhist scripture. He later came to Drago Monastery and was the monastery’s throne holder. He accomplished magnificent benefit for sentient beings and the teaching by heading prayer festivals. Tulku Lobsang Palden Tenpe Gyaltsen Lobsang Palden Tenpe Gyaltsen, the reincarnation of Khenpo Lobsang Wangchuk, was born in the nomadic area of Norpa, Drago. [ 35 ] He traveled to Lhasa and enrolled in a monastery at the age of twenty, where he thoroughly and broadly studied the teachings of sūtra and tantra. Returning home, he greatly benefitted his disciples and the restoration of the teachings until he passed away at the age of sixty-one. Trehor Kyor Pönpo Rinpoche Tsewang Norbu Trehor Kyor Pönpo Rinpoche Tsewang Norbu, the renunciant lord of siddhas, was born in the village of Tropa, adjacent to the central district of Drago. [ 36 ] Ever since he was young, he was free from the behaviors of ordinary people, possessed a strong faith in the Three Jewels, and developed renunciation, bodhicitta, and a pristine view in his heart. He enrolled in Drago Monastery, where he studied reading while he was receiving teachings. Following his time at Drago Monastery, he went to Lhasa and enrolled at Drepung Monastery, where he thoroughly studied the main scriptures. There he earned a Geshe Lharam degree and became well known since he was the top of his class. Eventually he entered the glorious Gyumé Monastery and studied the great secret-mantra tradition. In the end, he renounced all worldly matters and entrusted his three doors of body, speech, and mind to a life of isolation, while he practiced all that he had learned. Consequently, he developed clear realization, leading people to revere him as the crown jewel of all scholars and siddhas and giving him the moniker of the “Second Lord Milarepa.” Kushab Jampa Rinpoche Kushab Jampa Rinpoche’s first reincarnation was Lama Lobsang of Hor .[ 37 ] He was the master of the twenty-five lamas of the local ruler. His residence was at Sangra Hermitage, where he practiced meditation, eventually passing away. [ 38 ] The second reincarnation, Geshe Gönpo Rinchen, was born in the nomadic area of Norwa, Drago .[ 39 ] He went to Lhasa in central Tibet, where he enrolled in a monastery and received a Geshe degree. After returning to his homeland, he gave numerous teachings, empowerments, and transmissions. In the end, he upheld the lifestyle of a renunciant yogin, practicing the essence of the scriptures. This resulted in the state of his accomplishment reaching a high level. The third reincarnation, Kushap Jampa Rinchen, was born in Tau, and Purchok Jampa Rinpoche recognized him as the reincarnation of the previous Jampa Rinpoche .[ 40 ] He was accepted by Kushab Khentrul and went to Lhasa at the age of fifteen to join Drepung Monastery. He took the title of “Tulku of the Great Assembly” and completed the studies of five major scriptural subjects. He escaped to India in 1950 and is still alive, emanating the light of scholastic qualities. [ 41 ] Furthermore, like an unbroken garland of jewels, there have been numerous learned and accomplished holders of the Tripiṭaka. Gehse Sönam Gönpo and Geshe Yeshe Norbu are two such examples of these excellent and great beings. They are emanations merely playing the role of a human. [ 42 ] All these excellent beings benefitted the precious Buddhist teachings and sentient beings in addition to developing Drago Monastery’s teachings that integrate the sūtra and mantra traditions. There are an unlimited number of biographies concerning these spectacular people but penning them here would be much too extensive. DRAGO MONASTERY'S FOUR GREAT HERMITAGES 1. In the past, Sanglung Palgyi Hermitage in the Sugye valley was the abode of numerous yogins known as the "four protectors and five communities.” [ 43 ] Take Repa Janchup Öser as an example of one of these yogins. [ 44 ] Lobsang Tsultrim Tenpe Gyaltsen and Lamdrak Dorjechang Kalsang Namgyal were among the many others who came to live there. [ 45 ] The hermitage holds a tradition of having twenty-five monks live at the hermitage. 2. Sungjuk Gawé Hermitage situated in Noru is the sacred place of accomplishment of Tongkor Lama Jamyang Gedun Gyatso and Amdo Lama Döndrub Miyi Senge. [ 46 ] It maintains a tradition of having twenty-five monks live at the hermitage. 3. Sengdeng Hermitage was the seat of Pangnang Kyabgön Shalupa. [ 47 ] Eventually Ala Geshe Yeshe Tsöndru lived there, followed by Kharsar Lama Sönam Tashi, Keutsang Lama Tenzin Yargye, and Keutsang Tubten Palden Gelek Nyamgyal, respectively. [ 48 ] Twenty-five monks live at the hermitage. 4. Sangra Hermitage was founded by the benevolent lord Tseten Norbu for twenty-five Hor lamas to teach, practice, and study secret mantra. [ 49 ] Geshe Gönpo Rinpoche later developed it even further. Then Khentrul Lobsang Palden Tenpe Gyaltsen and Yangtrul Jampa Tubten Rinchen lived there. There are twenty-five monks, five nuns, and around one hundred male and female lay disciples at the hermitage. RASOGANG On the sacred Rasogang (Goat Feeding Hill) there is a stūpa which the Dharma king Aśoka erected with his magic power. [ 50 ] This occurred when the Dharma king constructed millions of stūpas around the world. This stūpa contains relics of Buddha Kāśyapa. When Tibetan emperor Songtsen Gampo invited the Unshing Kongjo (Wencheng), a noble heiress of Tang emperor Taizong, to be his queen, she came with a divinely emanated goat hauling soil intended for the construction of the Rasa Trulnang Temple (Jokhang Temple). [ 51 ] Since they stayed in Drago and fed the goat on that hill, the place is called Rasogang. The intelligent minister (Gar Tongtsen) and the princes constructed a temple as well as a Jowo (Buddha) statue there. [ 52 ] This temple is said to be one of the Further Taming Temples. [ 53 ] A CURRENT ACCOUNT OF DRAGO MONASTERY During the time of the teaching’s revival [in the 1980s], Drago’s laypeople and monastics, such as Tritrul Jampa Chödak Tendar, Kushab Jampa Tubten Rinchen, Tripa Geshe Ador, Geshe Yeshe Döndrub, chant leader Jamyang, and the leader of the monks Gönpa Kyab, convened and consulted lamas and deities. [ 54 ] As a result, on the eighth day of the tenth month in Wood, Male-Rat year, 1984, of the sixteenth sexagenary cycle, they began to prepare the foundation of Drago Monastery’s temple. This took place at the foot of the auspicious and verdant Rasogang in the mountain range of Dokham Salmogang. The scale of the temple is eighty-eight pillar measurements. The Jokhang temple is the length of forty-nine pillars measurements. The two-story mantra temple is the length of twenty-nine pillars measurements. All in all, construction was completed in 1998. During the period of chaotic upheaval, some thoughtful monks and laypeople put their lives on the line and hid numerous, old sacred objects. These included religious paintings, such as the six ornaments and the two supreme ones painted by Namkha Gyen, and ritual instruments, such as the two types of cymbals. There are a lot of stories one could write concerning these sorts of events, but as it would be too much, I will not write them here. The education system of the monastery provides studies in sūtra and mantra. First, for the general subjects, monks began their education at the newly founded school for Buddhist studies by learning to read and write from basic grammar textbooks beginning with The Children’s Orthography to The Guide to Signs . Later, their instruction consists of [foundational curriculum of] The Classification of Mind , The Classification of Reasons , and The Collected Topics , after which they study the four subjects of Prajñāpāramitā. Pramāṇavārttika ( Commentary on Valid Cognition ) is studied during the winter term and does not have a separate class for it. Those who study the tantra tradition conduct the great approach [of the three-year retreat] and the five hundred thousand accumulations [that make one a] suitable [vessel]. Through all of this, the monastery extensively spreads the teachings of scripture and realization. Additionally, are many other cultural traditions cherished in this monastery, but they are not written here. COLOPHON This brief history is from Drago Monastery’s website .[ 55 ] NOTES [1] hor brag 'go dgon dga' ldan rab brtan rnam rgyal gling, BDRC G3844 [2] lha lung dpal gyi rdo rje, BDRC P6986 [3] ra ma sgang; The four pillars of the soil (sa'i ka bzhi) are the four mountains in the cardinal directions. According to Tibetan geomancy, if a land possesses these four mountains, this is considered to be a fortuitous sign. The four protectors of the land (sa'i srung bzhi) are (1) a whitish-gray tiger in the east, (2) a turquoise dragon in the south, (3) a red bird in the west, and (4) a multicolored turtle in the north. [4] lha ri mchod rdzong smug po; rdo rin bar zing [5] rdza chos rje ngag dbang phun tshogs; ta la'i bla ma 05 ngag dbang blo bzang rgya mtsho, 1617–1682, BDRC P37 [6] dpon drin rje tshe bstan nor bu [7] gnang ho la; ngo mtshar rmad byung bkod pa'i gtsug lag khang [8] rnam mkha' rgyan; dkro pa [9] slob dpon mtsho skyes rdo rje [10] The six ornaments are Nāgārjuna, Āryadeva, Asaṅga, Dignāga, Vasubhandu, and Dharmakīrti. The two supreme ones are Śākyaprahba and Guṇaprabha. [11] grag 'go'i brag rgyab [12] kun tigs dkyil 'khor [13] dkar mdzes sku zhabs 'khrungs sar bla ma blo bzang phun tshogs [ 14] 'jam dbyangs bzhad pa 01 'jam dbyangs bzhad pa'i rdo rje, 1648–1721/1722, BDRC P423 [15] bla brang bkra shis 'khyil, BDRC G162 [16] The text does not specify if this is the east or west Keutsang Hermitage. se ra ke'u tshang ri khrod, BDRC G2509 and BDRC G2511 [17] ke'u tsang blo bzang bstan 'dzin yar gyas; mkar mdzes mkhar shul; tshe brtan; a mtsho [18] 'khrungs sar rdo rje 'chang blo bzang phun tshogs mthu stobs rgya mtsho [19] sku zhabs blo gros phun tshogs; ke'u tshang bla ma dpon slob byams pa smon lam [20] ta la'i bla ma 11 mkhas grub rgya mtsho, 1838–1855, BDRC P255 [21] sgang zhabs [22] thub bstan dpal ldan dge legs rnam rgyal; mi nyag sha pho gshis; a po; tshe ring sgrol ma [23] gzigs rgyab rdo rje 'chang chen po [24] seng ldeng ri khrod bde chen bsam gtan gling; bkra shis nyi 'od 'khyil ba [25] brag dkar sprul pa'i sku blo bzang dpal ldan bstan 'dzin snyan grags [26] brag 'go'i dge thar [27] dga' ldan khri pa 90 byams pa chos grags, 1876–1937, BDRC P5355 ; wa lung [28] 'bras spungs dgon, BDRC G108 ; The five major subjects are Pramāṇavārttika, Pāramitā, Madhyamaka, Vinaya, and Abhidharmakośa. [29] In the Geluk tradition, there are five different kinds of Geshe degrees, of which the Geshe Lharampa is the highest. This degree can be equated to a Ph.D. with honors. [30] rgyu smad grwa tshang, BDRC G394 [31] dga' ldan byang rtse grwa tshang, BDRC G77 [32] dga' ldan dgon, BDRC G337 ; The three spheres ('khor gsum) can be described in many ways as it has a plethora of applications, but here it means body, speech, and mind. [33] 'phags pa shing kun, BDRC G3156 [34] byams pa chos kyi bstan dar [35] sprul sku blo bzang dpal ldan bstan pa'i rgyal mtshan; mkhan po blo bzang dbang phyug; brag 'go'i nor pa [36] tre hor skyor dpon tshe dbang nor bu, 1899–1967, BDRC P9616 ; dkro pa [37] sku zhabs byams pa rin po che; hor gyi bla ma blo bzang [38] bzang ra ri khrod [39] dge bshes mgon po rin chen; brag 'go'i nor ba [40] sku zhabs byams pa thub bsten rin chen; rta'u rdzong, BDRC G2298 ; phur cog byams pa rin po che [41] This brief history of the monastery was written before Kushab Jampa Rinpoche passed away in 2013 at Drepung Monastery in southern India. [42] The Tripiṭaka, or the “three baskets,” is the threefold collection of Buddhist scriptures comprised of Sūtra, Abhidharma, and Vinaya. [43] bzang lung dpal gyi ri khrod; su rgyas [44] ras pa byang chub 'od zer [45] blo bzang tshul khrims bstan pa'i rgyal mtshan; lam brag rdo rje 'chang skal bzang rnam rgyal [46 ] nor 'u khug gi zung 'jug dga ba'i ri khrod; stong skor bla ma 'jam dbyangs dge 'dun rgya mtsho; a mdo bla ma don grub mi yi seng+ge [47] spang nang skyabs mgon zha lu [48] a bla dge bshes ye shes brtson 'grus; mkhar sar bla ma bsod nams bkra shis [49] bzang rwa ri khrod [50] ra gso sgang [51] chos rgyal srong bstan sgam po, 617–650, BDRC P8067 ; Wencheng Kongjo was possibly the daughter of Emperor Taizong’s (598–649) cousin Li Daozong. For further information, see: https://treasuryoflives.org/biographies/view/Wencheng-Kongjo/10811 ; ra sa 'phrul snang, BDRC G4261 [52] mgar stong bstan, BDRC P8117 [53] yang 'dul gyi gtsug lag khang [54] khri pa dge bshe a rdor; dge bshes ye shes don 'grub; dbu mdzad 'jam dbyangs; grwa tshang dbu mdzad dgon pa skyabs [55] This website is currently not active due to the Chinese government's internet censorship. Published: February 2022 Edited: November 2023 BIBLIOGRAPHY brag 'go dgon. 2021. brag 'go dgon gyi lo rgyus mdor . London: Tib Shelf I002. Abstract Drago Monastery ( brag 'go dgon ) has its historical roots during the Tibetan empire. History says that Drogo Monastery used to be a Nyingma monastery until it was converted to the Geluk tradition in the 17th century. Currently, it has around 400 to 500 monks, including the monks who are studying at Drepung Losaling Monastery in south India. Being the largest monastery in Drago, it plays a pivotal role in preserving Tibetan culture and spreading the Buddhist teachings. TIB SHELF I002 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 18:07 TRADITION Geluk FOUNDED c. 920 REGION Kardze, Kham ASSOCIATED PEOPLE Lhalung Palgyi Dorje Tri Rinpoche Jampa Chödrak Trehor Kyor Pönpo Rinpoche Tsewang Norbu Wencheng Kongjo Not found on BDRC: Dza Chöje Ngawang Puntsok Tseten Norbu Namkha Gyen Kardze Kushab Trungsar Lama Lobsang Puntsok Keutsang Lobsang Tenzin Yargye Keutsang Choktrul Rinpoche, Tubten Palden Gelek Nyamgyal Dragkar Tulku Lobsang Palden Tenzin Nyendrak Jampa Chökyi Tendar Tulku Lobsang Palden Tenpe Gyaltsen Kushab Jampa Rinpoche Hor Lama Lobsang Geshe Gönpo Rinchen Kushap Jampa Rinchen Gehse Sönam Gönpo Geshe Yeshe Norbu Repa Janchup Öser Lobsang Tsultrim Tenpe Gyaltsen Lamdrak Dorjechang Kalsang Namgyal Tongkor Lama Jamyang Gedun Gyatso Amdo Lama Döndrub Miyi Senge Pangnang Kyabgön Shalupa Ala Geshe Yeshe Tsöndru Kharsar Lama Sönam Tashi Tripa Geshe Ador Geshe Yeshe Döndrub Umdze Jamyang Dratsang Umdze Gönpa Kyab TRANSLATOR Tib Shelf INSTITUTION Drago Monastery INCARNATION LINES Ke'utsang Dragkar Kushab Jampa Rinpoche AUTHOR Drago Monastery A Brief History of Drago Monastery VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! 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Author & Poet Döndrub Gyal 1953–1985 BDRC P5110 TREASURY OF LIVES TREASURY OF LIVES Döndrub Gyal is considered the first modern Tibetan poet to break through traditional Tibetan formalist elements. He is widely regarded in Tibet as the founder of modern Tibetan toetry. An accomplished scholar, writer, poet, and patriot, he committed suicide in 1985 when he was only 32. Poetry Waterfall of Youth Döndrup Gyal Döndrup Gyal's free-verse poem, written as Rangdröl, visually cascades down the page like a waterfall, its rhythm and form mirroring the flowing dynamics of youth. Read Translated Works Mentioned In Menu Close Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate SUBSCRIBE Publications Watch People Listen

Do you have a translation request that you would like to discuss with us or perhaps an existing translation that you would like to publish? Tib Shelf is always open to new projects, partnerships and ideas, in pursuit of our mission to translate, present and preserve Tibetan history, culture and wisdom. Contact shelves@tibshelf.org Follow Us Subscribe Instagram Facebook Donate CONNECT 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

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. A Brief Biography of Jetsunma Do Dasal Wangmo The omniscient Jigme Lingpa’s incarnation was the greatly accomplished knowledge-holder Do Khyentse Yeshe Dorje , the renowned son of the family. [ 1 ] Yeshe Dorje’s son, Dechen Rigpe Raltri , was born to Dzompa Kyi, the daughter of Golok Akyong Lhachen. [ 2 ] And from Rigpe Raltri and Ragshulsa Rigche Wangmo of Minyak, Kham, Do Rinpoche Khamsum Silnön Gyepa Dorje and his sister, Tsedzin Wangmo, were born. [ 3 ] DO RINPOCHE KHAMSUM SILNÖN GYEPA DORJE Sherab Mebar, a son of the refuge protector Do Khyentse Yeshe Dorje, was the incarnation of the elder Dodrubchen [ Jigme Trinle Öser ]. [ 4 ] Sherab’s reincarnation was the knowledge-holder Drimé Drakpa from Gutang in Gyalrong, [ 5 ] and Drimé Drakpa’s emanation was Do Rinpoche Khamsum Silnön Gyepa Dorje. DO FAMILY Since the time of the refuge protector Do Khyentse Yeshe Dorje’s life, the Do family has worked for the benefit of beings everywhere in the Land of Snow through their lama encampment. Because they looked after the people of the eighteen kingdoms of Gyalrong and the Dardo Chakla king as their disciples, [ 6 ] their lama encampment became famously known as the Do Camp. [ 7 ] During the time of Khamsum Silnön Gyepa Dorje, the Do Camp significantly expanded its beneficial activities through the new establishment of Mewa Monastery and other developments. [ 8 ] Many wealthy spiritual followers came to venerate and serve them. But Khamsum Silnön Gyepa Dorje maintained a nomadic lifestyle, following the tradition of the previous lords, and moved the encampment around as he carried out his beneficial deeds. JETSUNMA DO DASAL WANGMO The sister of lord Do Rinpoche Khamsum Silnön Gyepa Dorje was Tsedzin Wangmo, considered to be the miraculous manifestation of the ḍākinī Karmendrāṇī. [ 9 ] Jetsunma Do Dasal Wangmo was born to Tsedzin Wangmo at the sacred place of Tratsang in the Machen Mountain range of Golok in 1928, the Earth Dragon year of the sixteenth calendrical cycle. [ 10 ] She worked extensively for the benefit of beings through the Dharma and the general fields of knowledge, particularly the science of healing. She was a true bodhisattva, lovingly caring for the ill with no set system for collecting payment for her medical treatments. Being essentially unattached to worldly things, Dasal Wangmo exemplified the view, conduct, and excellent character of a sublime being in every way. She never took delight in such worldly pleasures as traditional jewelry, and she intentionally cast away, destroyed, ruined, or hid the many necklaces and other ornaments she received, striving to transcend any need for fashionable attire. Since she was innately intelligent due to her training in previous lives. When she was about eight years old, she learned to spell and read from her maternal uncle, Tulku Rangjung, in only one sitting. [ 11 ] The following day, he placed the text of the Mañjuśrīnāmasaṃgīti into her hands, telling her to read it, and she began reading it immediately. There were numerous amazing indications of her innate intelligence such as these. Later her maternal uncle, Do Rinpoche Gyepa Dorje, saw the pure realms (i.e., he passed away). The family requested that she assume responsibility for the Do Camp’s property and continue the family lineage. But she never accepted these familial obligations due to her tremendous and enduring wisdom. Usually, when washing her hair, she would appear irritated and ask, “When will it be the time to cut my hair?” So, when Dasal Wangmo was twenty-two, her precious mother knew that her daughter was all grown up and possessed the ability to analyze the path that lay before her, and her mother inquired, “Are you sure you have decided?” Since Dasal Wangmo's response was in accord with the unchanging conviction that she had always held in her heart, her mother accepted and planned to send her to Tulku Drachen of Lautang in Minyak along with a silk scarf. [ 12 ] First, she sent an official letter of request to Tulku Drachen. He replied, "I'm hesitant to perform her first hair-cutting ceremony, but I could do so if I used the hair from her brush." Thus, having brushed her hair by herself and offered it to him, the supreme Tulku Drachen imparted the vows of a laywoman of pure conduct. The following year, when she was twenty-three, Dasal Wangmo traveled to Dzogchen Monastery, where she received novice vows and the name Tubten Tsultrim Palmo from Khenchen Tubten Drak, a paṇḍita of the five fields of knowledge. [ 13 ] She honored Khenchen Rinpoche as her primary lama and stayed at the Dzogchen Kyamo Hermitage for about six years, receiving many sūtra and tantra teachings, including Longchenpa’s Seven Treasuries, Trilogy of Finding Comfort and Ease, and Yeshe Lama , in addition to Adzom’s preliminary practices, The Treasury of Precious Qualities , and Madhyamakāvatāra . [ 14 ] From Dzogchen Khenchen Jigme Yöntan Gönpo, she received instructions on the Lama Yangtik and Yeshe Lama , as well as the entrustment ceremony for the Enlightened Heart-Essence (Do Khyentse Yeshe Dorje’s treasure cycle), authorizing empowerment for Primordially Pure Liberation , and other teachings. [ 15 ] She received empowerments and transmissions from the Early Translation school from Adzom Rinpoche, including the Gongpa Sangtal , Chetsun Nyingtik, and his own treasures of Divine Lifeforce and Vajrakīla . [ 16 ] She received numerous further teachings, such as the empowerment of the Natural Liberation of Grasping from the Enlightened Heart-Essence and the appropriate instructions and transmissions for the aural lineage of the ḍākinīs, oath fulfillment practices, and the preliminaries from her maternal uncle Do Rinpoche Khamsum Silnön Gyepa Dorje’s teachings. From Drubchen Khenpo Önam, she received the instructions of The Wish-Fulfilling Treasury , The Treasury of Precious Qualities , and The Thirty-Seven Practices of Bodhisattvas , and from Gapa Khyentse, she received the lifeforce entrustment of Gesar. [ 17 ] Dasal Wangmo relied upon several supreme beings who possessed both scholarship and accomplishment, such as her maternal uncle, the supreme Tulku Rangjung. She retained the numerous teachings of sūtra and tantra she received in her mind, which is like an ocean of milk, completely maturing her mind-stream through empowerment, transmission, explanation, and pith instructions. She obtained the textual explanations and practical instructions on the medical sciences, principally the glorious Four Tantras, from Troru Jampal, a direct disciple of Ju Mipam, and from Troru Jampal’s disciple Guru Sanglo, as well as her own mother Tsedzin Wagmo. [ 18 ] She also studied the sciences of Indian astrology and Chinese elemental calculations with Palri Lama Orgyan Rangdröl and Dzogchen Khenpo Chötsa, including the five components, five planets, and the Svarodaya Tantra , thus becoming a specialist in both medicine and astrology. [ 19 ] Moreover, under these masters, she studied all the ordinary fields of knowledge, such as philology, poetry, and grammar, and came to a [well-rounded] understanding. During the “time of change,” Dasal Wangmo went to the community of Goro in Lhagang in her fatherland of Minyak, Kham, and made the Ragshul settlement (her maternal household) her residence. [ 20 ] During the violent turbulence of these terrible times, she was forced to wear the hat of the four types of bad people, also known as the hat of gods, demons, provocative forces, and obstructors. For more than fourteen years, she experienced immeasurable suffering and torment due to conflicts, beatings, and manual labor reform. But like gold that has been set to flame, cut, and rubbed, she always displayed the true nature of an excellent being regardless of the torment of these cruel circumstances. She always trained her mind in bodhicitta and exclusively enacted altruistic deeds. Amid discord and beatings, she secretly gathered medicinal herbs and freed the destitute and ill from the suffering of unwelcomed illness. Later Dasal Wangmo was the “bare-footed doctor” of Goro village and built a Tibetan medical center in a township of Naklung. [ 21 ] Regardless of whether it was day or night, she compassionately bestowed the gift of deathless vitality to the destitute and ill, who traveled from near and far to see her. Although trapped in strife and a recipient of beatings, she was more concerned with serving and performing duties for the refuge protector Senkar Choktrul [Tubten Nyima]. [ 22 ] In 1978 when the Dege Printing House was reopening, Dasal Wangmo assisted with editing the Kangyur, Tengyur, and other collected works for Sönam Dargye. [ 23 ] Then in 1979, following the invitation from the Dartsedo district and Kardze autonomous region’s health department, she became the primary editor for the publications of the Four Tantras and the Garland of Crystal Balls at the Kardze News Office. [ 24 ] In 1981 following the enlightened intent of the refuge protector Tubten Nyima, she became an inaugural teacher at the Sichuan Province Tibetan Language Institute—initially responsible for preparing the necessary textbooks at the newly constructed school. Then in 1983, she journeyed to Lhasa in central Tibet, where she received extensive instructions and explanations on the glorious Four Tantras, as well as empowerments and oral transmissions for the Yutok Nyingtik from Troru Khenchen Tsenam. [ 25 ] When Khenpo Petse, Rakor Khenpo Tubnor, Khenpo Wanglo, and others taught on the Bodhicaryāvatāra , Gateway to Knowledge , Prajñāpāramitā, Madhyamaka, and other topics at the Tibetan Language Institute, Dasal Wangmo was not at all complacent and unceasingly received the textual instructions as if she was a student. [ 26 ] She also continued to kindly teach lessons on medicine and astrology to many students from Dzogchen, Tau, and Dartsedo, to name a few, and many lineage-holding students. Moreover, Jetsunma Do Dasal Wangmo was renowned as the actual ḍākinī emanation of Ḍākki Losal Wangmo , and from time to time, she directly perceived symbolic scripts and prophetic visions. [ 27 ] However, because of her location and circumstances, she did not widely disseminate these teachings, and some of her mind-treasures were forever lost since she was unable to tend to them. She also considered most of these teachings to be of little benefit, so she offered them into the mouth of her fire. Nowadays, those found and collected have been compiled and published. Even though Dasal Wangmo has turned eighty this year, she generously shares her allotted teachings with numerous devotees from Dzogchen, Minyak, Murhā, Drago, Golok, Serta, Mewa, Kenlho, and other places, especially the empowerments, transmissions, and entrustment for the Enlightened Heart-Essence. [ 28 ] While nurturing the destitute and ill and bestowing deathless vitality upon them, her indestructible lotus feet always remain in the essence of the seven vajra attributes.[ 29 ] COLOPHON Jetsunma Do Dasal Wangmo’s nephew, the young and humble Tsangpo, whom she lovingly cared for, composed this biography in June 2007. NOTES [1] 'jigs med gling pa, 1730–1798, BDRC P314 ; mdo mkhyen brtse ye shes rdo rje, 1800–1866, BDRC P698 [2] bde chen rig pa'i ral gri 1830–1896, BDRC P7933 ; 'dzom pa skyid, BDRC P1PD76600 ; mgo log a skyong lha chen [3] rag shul bza' rig byed dbang mo, BDRC P1PD76607 ; mi nyak, BDRC G1033 ; rdo grub 'jigs med 'phrin las 'od zer 04 khams gsum zil gnon dgyes pa rdo rje, 1890–1939, BCRD P8431 ; tshe 'dzin dbang mo, 1894–1953, BDRC P1PD76609 [4] rdo grub 'jigs med 'phrin las 'od zer 02 shes rab me 'bar, 1829–1842, BDRC P1PD76603 ; rdo grub chen 01 'jigs med 'phrin las 'od zer, 1745–1821, BDRC P293 [5] rdo grub 'jigs med 'phrin las 'od zer 03 dri me grags pa, 1846–1886, BDRC P8006 ; 'gu thang, BDRC G1PD76606 [6] chags la rgyal po; dar rtse mdo, BDRC G1135 [7] dar mdo lcags la, BDRC G1489 ; mdo sgar [8] rme dgon pa, BDRC G3217 [9] mkha' 'gro ma las kyi dbang mo [10] mgo log rma chen khra tshang, BDRC G1PD76615 [11] sprul sku rang byung [12] sprul sku sgra gcan [13] rdzogs chen dgon, BDRC G16 ; thub bstan tshul khrims dpal mo; mkhan chen thub bstan snyan grags, 1883–1959, BDRC P6958 [14] rdzogs chen skya mo ri khrod [15] rdzogs chen mkhan chen yon tan mgon po, 1899–1959, BDRC P6600 [16] a 'dzom rgyal sras 'gyur med rdo rje, b. 1895, BDRC P741 [17] grub chen mkhan po 'od rnam; sga pa mkhyen brtse [18] gso rig rgyu bzhi, BDRC WA3CN1694 ; khro ru 'jam dpal, BDRC P1PD76610 ; 'ju mi pham , 1846–1912, BDRC P252 ; dgu ru gsang lo, BDRC P1PD76616 [19] Personal communication from Tibetan doctor and astrologer Erik Jampa Andersson ( www.shrimala.com ): The five components (lnga bsdus) refer to the days of the week, lunar days, lunar mansions, yoga, and karaṇa (gza' tshes skar sbyor byed pa lnga). For more information on the five components, see: Edward Henning, Kālacakra and the Tibetan Calendar (New York: American Institute of Buddhist Studies, 2007), 40–45. The Svarodaya Tantra (dbyangs 'char gyi rgyud) is a manuscript of Śaiva origin relating to Indic astrology and astrological magic. For more information on Svarodaya Astrological Magic, see: https://www.himalayanart.org/search/set.cfm?setID=2779 ; mi nyag dpal ri dgon pa'i mkhan po o rgyan rang grol, BDRC P1PD76612 ; rdzogs chen mkhan po chos tsha [20] The “time of change” here alludes to the Cultural Revolution. khams mi nyag lha sgang go ro lha sde [21] nags lung [22] a lags gzan dkar 03 thub bstan nyi ma, b. 1943, BDRC P2362 [23] sde dge par khang, BDRC G1657 [24] shel gong 'phreng, BDRC W7516 [25] g.yu thog rnying thig, BDRC WA2DB13636 ; khro ru mkhan po tshe rnam, 1928–2005, BDRC P4779 [26] rdzogs chen mkhan po pad+ma tshe dbang lhun grub, 1931–2011, BDRC P9514 ; rwa skor mkhan po thub bstan nor bu, 1924–1987, BDRC P1272 ; dge mang khen po dbang lo [27] DAk+ki blo gsal sgrol ma, 1802–1861, BDRC P1GS138134 [28] mur hA; brag 'go, BDRC G2299 ; mgo log BDRC G1490 ; gser rta, BDRC G2302 ; kan lho, BDRC G2199 [29] These seven qualities of a vajra include: (1) invulnerability (mi chod pa), (2) indestructibility (mi shigs pa), (3) authenticity (bden pa), (4) incorruptibility (sra ba), (5) stability (brtan pa), (6) unobstructibility (thogs pa med pa), and (7) invincibility (ma pham pa). See Dudjom (2002), 33–34. Published: February 2022 BIBLIOGRAPHY Mdo zla gsal dbang mo. “Rje btsun ma mdo zla gsal dbang mo'i mdzad rnam rags bsdus.” In Gsung thor bu zla gsal dbang mo. Par gzhi dang po, Mi rigs dpe skrun khang, 2007, pp. 1–8. BDRC MW1GS60403 Abstract Nun, physician, and treasure revealer, Do Dasal Wangmo was a well-respected female master in eastern Tibet. She was the great-granddaughter of Do Khyentse Yeshe Dorje and the last member of his family line. Her religious affinity and familial connections allowed her to follow a contemplative, studious, and altruistic lifestyle as a monastic physician and professor of Tibetan medicine. Although briefly imprisoned and under difficult circumstances for fourteen years, she was later allowed to practice medicine and was appointed to government-funded medical schools in Kham. BDRC MW1GS60403 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 10:36 TRADITION Nyingma INCARNATION LINE N/A HISTORICAL PERIOD 20th Century 21st Century TEACHERS Troru Jampal Minyak Palri Gönpe Khenpo Orgyan Rangdröl Guru Sanglo Dzogchen Khenchen Yönten Gönpo Khenchen Tubten Nyendrak Adzom Gyalse Gyurme Dorje The Sixth Dzogchen Jigdral Changchub Dorje Do Rinpoche Kamsum Silnön Gyepa Dorje Tsedzin Wangmo Tulku Rangjung Tulku Drachen Drubchen Khenpo Önam Gapa Khyentse Dzogchen Khenpo Chötsa The Third Alak Senkar, Tubten Nyima Troru Khenchen Tsenam Dzogchen Khenpo Petse Rakor Khenpo Tubnor Geman Khenpo Wanglo TRANSLATOR Tib Shelf INSTITUTIONS Dzogchen Monastery Śrī Siṃha College Dzogchen Kyamo Hermitage Kardza Hermitage Sichuan Province Tibetan Language Institute STUDENTS Lama Dorde Tubten Chödar AUTHOR Tsangpo A Brief Biography of Jetsunma Do Dasal Wangmo VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! 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Teacher The Seventh Dzogchen Tenzin Lungtok Nyima Rinpoche b. 1974– BDRC P8686 PHOTO CREDIT Tenzin Lungtok Nyima Rinpoche was born in 1974 in the Baré region of lower Amdo. At the age of seven, he chose to pursue monastic life at Dzogchen Monastery. There, he was raised and educated by senior figures, including his uncle Dzogchen Pema Kalzang Rinpoche. At fifteen, he joined Śrī Siṃha College, where he formally took ordination and began advanced studies in Tibetan grammar, poetry, and Buddhism. By eighteen, he was appointed assistant professor. At twenty-seven, he took full ordination and was formally recognized with the title of Khenpo, becoming an established academic and educator within the Nyingma tradition. Tenzin Lungtok Nyima was formally recognized as the Seventh Dzogchen Rinpoche by Dogden Lama, who publicly acknowledged him during a teaching session by placing a ceremonial scarf around his neck and presenting a handwritten prophecy. Biography Mura Pema Dechen Zangpo Tenzin Lungtok Nyima A genealogy of the Mura lineage through its incarnations, focusing on the Third Mura Pema Dechen's life, teachings, and key relationships, penned by Tenzin Lungtok Nyima. Read Biography Biography Of Getse Lama Jigme Ngotsar Gyatso Tenzin Lungtok Nyima Getse Lama Jigme Ngotsar Gyatso, disciple of Jigme Lingpa and founder of Kilung Monastery, spread the Longchen Nyingtik teachings while establishing his own enduring legacy. Read Translated Works Mentioned In Menu Close Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate SUBSCRIBE Publications Watch People Listen

Nun, Physician & Treasure Revealer Do Dasal Wangmo 1928–2018 BDRC P1GS60402 TREASURY OF LIVES LOTSAWA HOUSE PHOTO CREDIT Nun, physician, and treasure revealer, Do Dasal Wangmo was a well-respected female master in eastern Tibet. She was the great-granddaughter of Do Khyentse Yeshe Dorje and the last member of his family line. Her religious affinity and familial connections allowed her to follow a contemplative, studious, and altruistic lifestyle as a monastic physician and professor of Tibetan medicine. Although briefly imprisoned and under difficult circumstances for fourteen years, she was later allowed to practice medicine and was appointed to government-funded medical schools in Kham. 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 Translated Works Biography The Biography of Gyalse Rigpe Raltri Tubten Chödar Son of Do Khyentse and recognized as Jigme Lingpa's son's reincarnation, Rigpe Raltri became a revered Minyak guru, transmitting the Yangsang Khandro Tugtik treasures to his own son. Read Timetable A Chronological Timetable: Lives of Do Khyentse’s Familial Line Tubten Chödar A chronology of birth and death dates mapping Do Khyentse Yeshe Dorje's family lineage through its key figures and connections. Read Biography A Brief Biography of Jetsunma Do Dasal Wangmo Tsangpo A renowned female master in eastern Tibet, Do Dasal Wangmo - Do Khyentse's great-granddaughter - served as nun, physician, and treasure revealer, later teaching medicine despite political hardship. Read Mentioned In Menu Close Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate SUBSCRIBE Publications Watch People Listen

In this 1245 dream vision at Palpuk Ring, Guru Chöwang encounters his recurring guide, a ḍākinī named Yeshe Gyen, at his childhood home - sparking profound symbolic revelations of dharmic truth. The Great Symbolic Vision at Palpuk Ring: A Dream of Guru Chökyi Wangchuk Homage to Guru Pema Tötrengtsal! Namo! In the summer of the Wood Female Snake year (1245), on the tenth day of the Dog month, at Palpuk Ring (“Glorious Long Cave”), located at the supreme and exalted sacred site of Kharchu in Lodrak, I was performing a ritual feast with torma offerings and empowerment at Guru Pema’s abode of accomplishment. It was at that time that I, the monk Chökyi Wangchuk, [1] had a dream at dawn. I was sitting before Pang Village, [2] taking in my homeland, and a white girl with a cowrie headdress came to me. She pointed towards my house and inquired, “Who built this place?” “My parents built it.” “That’s not true—where are your parents now?” Remembering that my parents had passed away, I leaned against the door, tears flowing in my grief. I felt uncertain about the situation and wondered if my parents were still inside, so I cried in sorrow: “Papa, you home? Mama, you’re there, no?” From the depth of my heart, I asked if my parents were there, and as I went longing for my loving parents, I called out, “Please open the door. Open this door, please!” A faint, ethereal voice replied: “You’ve never had parents, and you don’t have them now. Though you may cry out for them, they will not come into being.” Struck hard with utter despair and torment, I cried, “If I’ve never had parents, where did I first come from? Where am I in the meantime? Where will I go in the end … who are you?!” [365] “You’ve never even been born,” the voice answered. “You haven’t even come from anywhere! You’re baseless and don’t abide anywhere. Being causeless, you’ll never be anything in the end. Now, as for me, I don’t exist. I am empty resonance—Guru, heed this: “Parents are concepts of erroneous self-grasping. Like a person whose heart has been ripped out, Remain in great equanimity, however much you can. For a father, mother, and son, there’s no such thing as uniting or separating. Understanding this is primordial wisdom (Yeshe), And all suffering is ornamentation (Gyen).” Upon hearing this, I was freed from all the longing and grief I had for my parents, and while abiding vividly in self-aware emptiness and clarity devoid of grasping, I somehow found myself atop the rocky Palpuk Ring together with Yeshe Gyen (“Primordial-Wisdom Ornamentation”). Staring into the sky, she prostrated repeatedly. I also looked and the entire sky appeared to be swathed in a thick expanse of rainbow-like clouds and mist. Atop Dragri Senge Karmo (“White-Lioness Stone Mountain”) a black man stood, as immense as a mountain, with braids of writhing black serpents and flames flaring from his mouth that scorched the surrounding vegetation and woodlands. Upon his crown, where the sun and moon conjoined, was Mahā Guru Pema Tötreng, cross-legged in the center of a lotus swirling with sunlight. Dark blue and adorned with the six born ornaments, his hair was tied up and he donned a diadem with navy silk. He held a vajra and bell in his hands as his three eyes gazed piercingly. Various voices came from the many heads of his skull garland draped diagonally across his chest. In front, embracing him was Machik Jomo Nazhön Dzema (“Sole-Mother Lady, Young and Beautiful”), who had the raiment of a goddess, and ḍākinīs adorned with the six bone ornaments surrounded him. [366] They all bowed to the Guru in his intimate embrace and offered him nectar. Under his right knee, he pinned down a lion as well as a peacock under his left, while beneath his two crossed legs, he pinned down a swine, snake, and bird. From the mouth of the swine shone dark blue light, white from the snake, and red from the bird, rising like smoke. At the tip of these was a five-pronged crystal vajra. A white OṂ, a red A, and a dark blue HŪṂ radiated from and reabsorbed into the Guru’s three places. On his right side danced the five classes of heroes, while the five classes of heroines danced on the left. Goddesses of the five sensory delights and many hosts of ḍākinīs encircled him. Great flags of victory were planted on the four corners of his seat. Divine attendants danced in all directions while holding various musical instruments. Seeing him amidst this encirclement as dense as clouds, I also prostrated, supplicated, and spoke these words: “Kyeho! This excellent, supreme sacred site is delightful! Lhodrak Kharcu is so joyous! Palpuk Ring is lovely! I’m overjoyed at the Guru’s arrival! Guru, with your hosts of ḍākinīs and gings , Confer empowerment upon me and bless me! Compassionately care for the six classes of beings, Venerable One, open your heart’s secret door, And turn the wheel of the Dharma, please!” In light of this request, Mahā Guru Gyalpo looked into the sky and spoke: “Primordially selfless, this reflexive awareness, Out of nowhere, rises as any aspect whatsoever. If you know to rest without grasping, You will realize total natural liberation, devoid of clinging.” Having uttered these words, he entered contemplation. Machik Jomo then stood up in front of him. Looking at me she said: [367] “Although all the Dharma doors are condensed in empowerment, This is the authorization of enlightened body, speech, and mind. If you wish to attain undefiled bliss, Destroy grasping at defiled pleasure.” Having said this, she embraced the father (Guru Rinpoche). Then ten great ḍākinīs Each arose and in unison Propounded the following profound, excellent Dharma: “First, relying upon a knowledgeable physician, To diagnose the disease—vomit, urinate, and defecate. The medicinal compound expels the chronic illness from within. Without rejecting the illnesses, all maladies are cured.” Then the five classes of heroes on the right Performed a dance and spoke: “If you wish to approach and accomplish the hero, Approach primordial spontaneity and simplicity. Realizing that is close approach. Abiding in such a state is accomplishment. Manifesting that is great accomplishment. This is the pith instruction that encompasses all approach and accomplishment.” Having said this, they laughed, “haha!” and danced about. Then the five classes of ḍākinīs on the left Danced and sang and said: “If you wish to approach and accomplish the ḍākinī, Primordial self-grasping is the ḍākinī. Mentally constructing it as such is approach. Realizing that itself is close approach. Abiding in such a state is accomplishment. Mastering that is great accomplishment.” Having spoken, they continued their dance. Thus, to the Guru’s manifestation, I, out of delight, joy, and awe, Offered a kusulu [3] gaṇacakra. Then, the Guru spoke again: “All that appears and exists is a symbolic teaching. Specifically, this manifestation of mine Is a symbol of the supreme path of liberation. So, decode the symbolic meaning, son of a noble family.” Thus he spoke, and as I deciphered the symbol, The Guru [368] was pleased and continued: “Saṃsāra and nirvāṇa, existence and non-existence, Periphery and center—all are myself. Elaboration and simplicity are my path. All forms, sounds, and negative thoughts Are my supreme body, speech, and mind. All hopes and fears, including what to accept or reject, Are displays of me, Orgyen. Faults and virtues, good and bad—these are my companions. Everything is primordial wisdom, my ornamentation. All sentient beings to be tamed are utterly perfect. Everything is the dharmakāya, my dimension. Anything is acceptable. Nothing exists. Since everything is perfected in the equanimous state, How could there be accomplishment or something to accomplish? Everything is my magical display. Even though your visions are unfathomable, They are wholly complete in me, Orgyen. Take a body as an example. It has limbs, other parts, and conditions. Through the power of self-awareness, they are perfect within it. Everything is the saṃbhogakāya of Orgyen. Whoever sees my nature, That person who is aligned with ultimate reality, Naturally liberates even the Three Supreme Jewels, Naturally liberates the six classes: sentient beings, Naturally liberates conceptions of good and bad, Naturally purifies karma, cause, and effect, Naturally exhausts all mentally fabricated phenomena, Naturally liberates pure vision and delusion, And destroys hopes, fears, and fixation. All the faces of the sugatas are perceived at this time. The nectar of the Dharma is imbibed at this time. The darkness of saṃsāra is dispelled at this time. The great poisons of beings are expunged at this time. The sun’s rays of compassion dawn at this time. The lord of the Dharma is attained at this time. Buddhahood of pure vision without delusion And the Buddha’s teachings are established at this time. The saṅgha is exalted at this time. The precious treasures are encountered at this time. The guru of self-awareness is faced at this time. Appearances are brought under control here at this time.” As soon as these words were spoken, The Guru, his retinue, and all magical displays, Vanished [369] in the sky, and there The sun and moon arose simultaneously— Their light filled the world. And even this billion-fold world system Appeared like a splayed tent of [five-colored] silk brocade. For a moment, it was a magnificent, spectacle. After that, Lady Yeshe Gyen Pulled a mirror from her waist And offering to me, she said: “As soon as I met the Guru, I obtained undying faith. To be ever-connected, At Tsongdu Gurmo, [he] showed [me this] symbol. All those connected nearby also Follow me and the Guru, And to them, I have shown this symbol, Which I now humbly offer.” Having said this, she removed her caprine garment, And naked she pranced around three times. Then having torn it into four caprine pieces, They became four brocade garments. These she hung on a cedar tree. “Here in this supreme place, the secluded abode of Kharchu, As long as the wind does not topple this tree, Four people who delight in practice will come, Who are capable of benefiting beings. So, dress them in these four garments,” she said. Then, she split her belt in half, And the two became black snakes. “In this place, Pekar Nagpo Transformed his consciousness into two monks. While living here, for all Dharma practitioners, They create obstacles. After passing to the next life, They will be samaya-breaking demons towards all Dharma practitioners, Bind their necks with these two snakes And subdue them under the Vairocana cakra. Last year, after my death, From the seventh day on, for one month, I remained together with a group of gandharvas. Then I went on a pilgrimage to Lhasa. Over in Tsangrong, I stayed for half a month. At Mawochokpo, [4] I stayed for a month. Until last night I have been purifying myself. [370] I’ve been offering clarified butter with burnt offerings ( sur ). I offered torma to the wicked person, Who was trying to cause me harm. Now that you have come, Guru, wherever you go, Don’t leave me behind but take me along, I beg of you! Yöntsun Gompa brought this small turquoise And relics that were given by the Guru. Luck brought this groundless mind of mine. [5] Write my name and form on this silk And put it into a receptacle, then take it wherever you reside. My companionship with the Guru will never waiver. Keep me secretly at your chest.” As soon as I put it there, I woke up. While thinking that it was in my heart, I wrote “easy,” but there was nothing to grasp. [6] Though it was a deluded appearance, I was filled with longing: While praying for guardianship, I fell asleep and in my vision Four girls with cowrie headdresses appeared And sang this song with soft, radiant voices. “Emaho! DHARMASARVA TETE ŚUDDHE HO YĪ! When everything is realized to be one, that oneness is inconceivable, and afflictions are severed as they are. When the essence of all phenomena is realized, there is no place for afflictions to arise. As the self is inconceivable, there is no one to generate afflictions. The severing of afflictions in their own state is the Buddha’s intent. SARVADHARMA TENATETE ŚUDA DHE HO!" Now here are the lyrics for their rhythmic dance: “Emaho! The phenomenal world is the guru’s body. The three realms sway as symbols— shik se shik. OṂ ĀḤ HŪṂ: All sounds are the guru’s speech. Resonance reverberates as Dharma— si li li . OṂ ĀḤ HŪṂ: All thoughts are the guru’s mind. Cognizance blazes as primordial wisdom— wa la la. OṂ ĀḤ HŪṂ: Dancing as external objects, Hosts of wisdom deities flash— ya la la. OṂ ĀḤ HŪṂ: Dancing as internal subjectivity, They vibrate [371] in a state of non-grasping— cha la la . OṂ ĀḤ HŪṂ: Dancing neither externally nor internally, They flicker as the great unimpededness— ta la la . OṂ ĀḤ HŪṂ: A dance that reverberates in the dharmadhātu, They take enormous joy in great simplicity! OṂ ĀḤ HŪṂ: A dance that reverberates in the saṃbhogakāya realms, They delight in the ornamental display of sensual pleasures. OṂ ĀḤ HŪṂ: A dance that reverberates in the nirmāṇakāya realms, Appearances sway as emanations— shik se shik .” OṂ ĀḤ HŪṂ: Then these four girls: One resided in the expanse of space, And her dance pervaded space. One resided in the sky, And her dance pervaded the sky. One resided at the confluence of three valleys, And her dance pervaded the earth. One introduced the dances: “If you realize the meaning of space, the dharmadhātu, Conceptuality is the dance of the dharmakāya. If you realize the meaning of self-arisen primordial wisdom, Sounds are the dance of the saṃbhogakāya. If you realize the meaning of the single, unique sphere, Phenomenal existence is the dance of the nirmāṇakāya. When subject-object fixation is liberated as it is, It is the dance of the Great Perfection. The meaning indicated by this song and dance, Is the view free from reference points. Fortunate one, when you understand it— Go into the sandalwood forest. Go to a land where wild bamboo grows. Go to a place where sālu grows. Realizing the indivisibility of appearance and emptiness, Rest in the natural fundamental state, And enjoy the seed of unobstructedness. This symbolic meaning, endowed with the two truths, Is your instruction, Chöwang.” After this, she gathered those dancing in space, the sky, and on earth into herself. Facing the sun in the south, she said, “If all yogis on the path remain on the path, follow me, follow me, follow me! They will certainly traverse [372] from bliss to bliss! They will certainly traverse from bliss to bliss! They will certainly traverse from bliss to bliss! The vast benefit for beings will emerge, will emerge, will emerge!” Saying this, she flew off into the south and disappeared. Upon waking up back at home, I vomited three times. In mere conventional terms, I did not know whether this was a good or bad thing. At the overwhelming behest of all my retinue, I put these last parts of my dream into writing. This was “A Great Symbolic Dream of Chöwang the Monk.” Iṭi. [7] Emaho! Guru Rinpoche’s Inconceivable manifestations And the symbols shown to benefit beings Were comprehended by Chöwang in this manner: First, since the intermediate state of dreaming Is not subject to restrictions or extremes, It was understood to be the symbol of the ground, the natural state. Then, having realized personal projections, They were understood to be the mind that grasps the basis of delusion. Taking the house to be my own Was understood to be the confusion towards referent objects. The white girl with a cowrie headdress, Who asked all sorts of questions, She refuted false, delusional appearances And introduced the fundamental state. With the lamp of stainless wisdom, She introduced it to be without a ground or foundation. Upon knowing all phenomena to be the base, It was understood to be the symbol of liberation. Atop the rocky Palpuk Ring, As I and Yeshe Gyen, together, Looked into the vastness of the sky, The clouds, rainbow colors, and luminous expanse Had no separation from the all-base. Atop the rock, Ignorance and primordial wisdom simultaneously Were the objects severed in space, the dharmadhātu, Resulting in nirvāṇa appearing as rainbow-like deity forms And saṃsāra like cumulus clouds. Yet, they dissolved into the nature of mind, which was illuminating. This was understood to be the symbol of the non-duality [373] of appearance and mind. Atop Dragri Senge Karmo The black man as big as a mountain, Who was adorned with serpent braids And had flames flaring from his mouth that burned down the entire forest— On the stone mountain (Dragri) of the empty nature of mind, The stainless lion (Senge) of conceptuality— He was the transmuting, supreme man of awareness, Adorned with afflictive emotions, like the serpents of aversion. Since the fire of realization burned down the forest of ignorance, This was understood to be the symbol of the view. Guru Padmākara himself— With the disks of the sun and moon conjoined On his crown, in the center of a lotus of swirling light, Seated with his legs crossed: The man in whom method and wisdom are unified Understood all of it to be the unwavering meditation On the meaning of bliss, clarity, and non-thought, free from extremes; The unsurpassed, faultless, and self-arisen abode; And the Great Perfection, the nonduality of meditation and post-meditation. The dark blue body adorned with the six ornaments, The topknot and ornamentation, The two hands holding a vajra and bell, The three eyes gazing piercingly, The garland of skulls with various voices, The engagement of meditative union, The ten ḍākinīs bestowing nectar, The great lion roaring on the right, The peacock exhibiting its feathers on the left— The one who employs the union of method and wisdom, Possesses the six unchanging higher perceptions, And is adorned with the compassion that loves all beings, Who looks after the three realms, Propounds the appropriate Dharma to disciples, Confers empowerment of non-dual great bliss, Guides on the path of the ten perfections, Fearlessly expresses, And provides medicine that dispels poisons and attractions— These were understood to be the symbols of enacting the taming of beings. The swine, snake, and bird pinned Beneath his two crossed legs With light rays emanating from their mouths That coalesced into a five-pronged crystal vajra, The radiating and absorbing of the three seed syllables, The heroes on the right and the heroines on the left, The encircling hosts of ḍākinīs and goddesses of delight, The planting of the four great victorious flags, The encircling hosts of music coming from the ten directions, And the ones sitting in the center: When these are connected to view, meditation, and conduct, The three poisons are purified as the three kāyas; The five kāyas are present without the stains of the afflictive emotions; Beings are liberated through body, speech, and mind; The hero of appearance-emptiness and method-wisdom Gathers all wealth for everyone And becomes a great victor over the four demons— Triumphant in all directions and spontaneously accomplished. Thus, these were understood as the symbol of the spontaneously accomplished result. As I requested to turn the wheel of the Dharma, The symbols were self-explanatory. The instructions of the Guru and consort Were symbols indicating instant maturation and liberation. The instructions of the ten ḍākinīs Were symbols indicating gradual maturation and liberation. The instructions of the heroes and ḍākinīs Were symbols indicating the definitive approach and accomplishment. Offering the illusory body as a gaṇacakra, Was the symbol of liberation by casting away self-grasping. Telling me to decipher The meaning of the Guru’s manifestation Was understood to be liberation through the analysis of phenomena. Thus, wisdom decodes the symbols. For the symbol of liberating all conceptual thoughts as they are, This commentary on the symbols of “The Great Symbolic Meaning” Was professed by me, Chökyi Wangchuk. Iṭhi. Sarva Maṅgalaṃ! Thus it was written. 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. NOTES [1] Guru Chökyi Wangchuk (gu ru chos kyi dbang phyug, 1200/1212–1270, BDRC P326 ), also known as Guru Chöwang, was a thirteenth-century treasure revealer and the second of the five treasure revealing kings ( gter ston rgyal po lnga ). [2] This is the home village of Guru Chökyi Wangchuk. [3] Or kusāli , it is the visualized offering of one’s body, as at that moment, the practitioner has nothing else to offer. It is also known as the beggar’s offering and is prevalent in the Severance ( gcod ) tradition. [4] This is the seat of Nyangral Nyima Özer, BDRC G7 . [5] The exact meaning of this line is not clear. A1: 370.2, B2: 50.3: brten med seMs (B2: sems ) ’di phya sangs khyer/. [6] Again, it is unclear. Literally, it states, “There was no reply.” It appears that he is writing down his dream since he wrote “easy,” presumably at the beginning of his document. A1: 370.3, B2: 50.5: sla’o bris pas lan med de/ . [7] This is a Sanskrit quotation mark that Chöwang was fond of using in his autobiographical compendium. Photo credit: Timeless Moon Published: October 2024 BIBLIOGRAPHY Guru Chöwang (gu ru chos dbang). 1979. g+ hu ru chos kyi dbang phyugi rmi laM dpal phug ring gi dag snang brda don chen mo yod . In gu ru chos dbang gi rang rnam dang zhal gdams. rin chen gter mdzod chen po’i rgyab chos, v. 8, 363–374. Paro: Ugyen Tempai Gyaltsen. http://purl.bdrc.io/resource/MW23802 . Tertön Guru Chökyi Wangchuk (gter ston gu ru chos kyi dbang phyug). 2022. gu ru chos kyi dbang phyug gi rmi lam dpal phug ring gi dag snang brda don chen mo yod . In gter ston gu ru chos kyi dbang phyug gi ran rnam dang zhal gdams bzugs so , vol. 2, 46–52. Edited by Dungse Lama Pema Tsewang (gdung sras bla ma pad+ma tshe dbang). Lamagaun, Nepal: Tsum Library. Abstract This visionary text records an imagistic symbolic dream at Palpuk Ring, at Karchu, Lhodrak in 1245. It opens with Chöwang finding himself before his childhood home, a feature common in his autobiographical writings, with a reoccurring figure, a girl with a cowrie headdress, a secret primordial-wisdom ḍākinī of his inner revelatory world, here named Yeshe Gyen. Much can be learned from traveling back to one’s home, the hearth of the heart, and this is more prominent after the passing of parents. It is home that speaks most deeply, and for Chöwang, it is his ethereal home that triggers his insight that transitions into an elaborate episode of symbology, where philosophical concepts and visionary imagery transmit the Dharma. BDRC MW23802 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 22:08 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 AUTHOR Guru Chökyi Wangchuk The Great Symbolic Vision at Palpuk Ring: A Dream of Guru Chökyi Wangchuk VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! 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.

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. For the Long Life of Ḍākki Losal Drölma འོད་མཚར་སྟོང་འབར་འཆི་མེད་མགོན་པོ་དང་། ། མཁའ་ཁྱབ་རྒྱལ་བའི་ཡབ་གཅིག་འཇམ་པའི་དབྱངས། ། ö tsar tong bar chi mé gön po dang kha khyab gyal wé yab chik jam pé yang Deathless Protector, blazing with a thousand wondrous lights, Mañjughoṣa, sole father of the victorious ones who pervade space, ཚད་མེད་ཐུགས་རྗེའི་གཏེར་མཛོད་པད་དཀར་འཆང་། ། མཐུ་རྩལ་སྒྱུ་འཕྲུལ་མངའ་བརྙེས་གསང་བའི་བདག ། tsé mé tuk jé ter dzö pé kar chang tu tsel gyun trül nga nyé sang wé dak Holder of the White Lotus, treasury of immeasurable compassion, Lord of Secrets, master of powerful wizardry— སྐུ་གསུམ་རིགས་འདུས་རྒྱལ་བའི་བྱིན་ནུས་མཐུས། ། བློ་གྲོས་ཟབ་དང་རྒྱ་ཆེའི་གསང་ཆེན་གནད། ། ku sum rik dü gyal wé jin nü tü lo drö zab dang gya ché sang chen né Through their potent blessings and those of the victors who embody the three-kāya families, The profound and vast secret points of the intellect (“Lo”), གསལ་བ་ཐབས་མཁས་ཚུལ་གྱིས་ལེགས་སྟོན་ཞིང་། ། སྒྲོན་མེ་ཇི་བཞིན་སྙིགས་མའི་སྡུག་བསྔལ་སྨག ། salwa tab khé tsül gyi lek tön zhing drön mé ji zhin nyik mé duk ngal mak You present, clearly (“Sal”) and skillfully, and Like a lamp (“Drön”), the dark suffering of the degenerate age, མ་ལུས་འཇོམས་མཛད་གདུལ་བྱའི་རེ་སྐོང་མ། ། འགྱུར་བ་མེད་པ་མི་ཤིགས་རྡོ་རྗེའི་ཁྲིར། ། ma lü jom dzé dül jé ré kong ma gyur wa mé pa mi shik dor jé trir You overcome without (“Ma”) exception — she who fulfills the hopes of disciples! Upon the immutable and indestructible vajra throne, ཇི་སྲིད་བསྐལ་བ་རྒྱ་མཚོར་ཞབས་བརྟན་ནས། ། གསང་ཆེན་ཆོས་ཀྱི་དགའ་སྟོན་འགྱེད་པར་ཤོག ། ji si kal wa gya tsor zhab ten né sang chen chö kyi ga tön gyé par shok May your life remain secure in this [saṃsāric] ocean, for as long as an eon, and May you distribute great secret feasts of the Dharma! COLOPHON ཅེས་པའང་དཔལ་ལྡན་རིག་འཛིན་ཆོས་བསྟན་ངོར་ཁྲག་འཐུང་རྡོ་རྗེས་སོ། ། ཞུས་སོ། ། Thus, this was made by Tragtung Dorje in response to Palden Rigzin Chöten. ཨོཾཨཱཿ ཧཱུྃབཛྲགུརུཔདྨསིདྡྷིཧཱུྃཿ ཨོཾཝཱགཱིཤྭརིམུཾཿ ཨོཾམཎིཔདྨེཧཱུྃཧྲཱིཿ ཨོཾབཛྲཔཱཎིཧཱུྃཕཊཿ ཨོཾཧཱུཏྲཱཾཧྲཱིཨཱ། སྭཱཧཱ། མངྒལཾ། ཤུབྷཾ། པདམམུསུགུསརྦཏཐཱ OṂ ĀḤ HŪṂ VAJRA GURU PADMA SIDDHI HŪṂ: OṂ VĀGĪŚVARIMUṂ: OṂ MAṆI PADME HŪṂ HRĪḤ OṂ VAJRAPĀṆI HŪṂ PHAṬ: OṂ HŪ TRĀṂ HRĪḤ Ā | SVĀHĀ | MAṄGALAṂ | ŚUBHAṂ | PADAMAMUSUGUSARVATATHĀ NOTES N/A Photo credit: Himalayan Art Resources Published: January 2024 BIBLIOGRAPHY Do Khyentse Yeshe Dorje. 2009. Ḍākki blo gsal sgrol maʼi zhabs brtan . In gter chos mdo mkhyen brtse ye shes rdo rje , vol. 5, 479–80. Chengdu: Dzogchen Pönlop Rinpoche. BDRC MW1PD89990_8428BE . Abstract Composed by Do Khyentse Yeshe Dorje under the not-well-known moniker of Tragtung Dorje, this tract of a text lauds her blessed abilities and creates the conditions for her long life, all the while playing off her name, one that is also less known, incorporating Drön over Dröl. BDRC LINK MW1PD89990_ 8428BE DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 01:40 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 STUDENTS Losal Drölma 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 Drime Drakpa Kunzang Tobden Wangpo Gyalse Zhenpen Taye Özer Chöying Tobden Dorje Rigpe Raltri AUTHOR Do Khyentse Yeshe Dorje For the Long Life of Ḍākki Losal Drölma VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! 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.

Librarian and Author Tubten Chödar b. 1969 BDRC P6329 TREASURY OF LIVES LOTSAWA HOUSE According to his BDRC profile, Tubten Chodar is a librarian and a scholar from the Minyak region of Kham. What we do know is that he has written many biographies of a great many figures in Tibetan history. Biography The Biography of Ḍākki Losal Drölma Tubten Chödar A realized female master, Ḍākki Losal Drölma served as custodian of her half-brother Do Khyentse's treasure teachings while deepening her own spiritual attainments in Tibet's sacred sites Read Biography The Biography of Gyalse Rigpe Raltri Tubten Chödar Son of Do Khyentse and recognized as Jigme Lingpa's son's reincarnation, Rigpe Raltri became a revered Minyak guru, transmitting the Yangsang Khandro Tugtik treasures to his own son. Read Timetable A Chronological Timetable: Lives of Do Khyentse’s Familial Line Tubten Chödar A chronology of birth and death dates mapping Do Khyentse Yeshe Dorje's family lineage through its key figures and connections. Read Translated Works Mentioned In Menu Close Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate SUBSCRIBE Publications Watch People Listen

Dalai Lama The Thirteenth Dalai Lama, Tubten Gyatso 1856–1875 BDRC P197 TREASURY OF LIVES LOTSAWA HOUSE The Thirteenth Dalai Lama, Tubten Gyatso, was born in 1876 in Langdun amidst auspicious signs, including mystical visions and his family home surviving an earthquake. Enthroned in 1879, he spent his early years in rigorous religious training before assuming full political power at 18. His leadership was defined by efforts to preserve Tibet’s independence, modernize its governance, and strengthen its defences. He navigated complex challenges, including conflicts with the British, Chinese incursions, and resistance to reforms from conservative factions. Inspired by his travels to Mongolia, China, and India, he introduced education systems, communication infrastructure, and military reforms, though these were often hindered by internal opposition. A deeply spiritual leader, Tubten Gyatso worked to preserve Tibetan Buddhism and its traditions while warning of external threats to Tibet’s sovereignty. Passing away in 1933, his legacy remains one of resilience, reform, and devotion to his people. Correspondence Eleventh Day, Ninth Month, Water Pig Year The Thirteenth Dalai Lama, Thubten Gyatso A rare collection of letters by the Thirteenth Dalai Lama, Tubten Gyatso, from the Water Pig year - now preserved in France, their recipients and original acquisition remain a mystery. Read Translated Works Mentioned In Menu Close Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate SUBSCRIBE Publications Watch People Listen