A Lineage Prayer for the Natural Liberation of Grasping ཀུན་བཟང་ཡབ་ཡུམ་སྟོན་པ་འོད་མི་འགྱུར། ། kunzang yabyum tönpa ö mingyur Samantabhadra and Samantabhadrā in union, Teacher of Immutable Light, [ 1 ] ཁྲག་འཐུང་གཞོན་ནུ་དཔའ་བོ་སྟོབས་ལྡན་དཔལ། ། traktung shönnu pawo tobden pal Glorious, powerful, and blood-drinking Youthful Hero, [ 2 ] དྲི་མེད་གསང་བདག་དགའ་རབ་མཚོ་སྐྱེས་རྗེ། ། drimé sangdak garab tsokyé jé Stainless Lord of Secrets [Vajrapani], Garab Dorje, the Lake-Born Lord, བདེ་ཆེན་མནྡཱ་ར་ལ་གསོལ་བ་འདེབས། ། dechen mendara la solwa deb And Great Bliss Mandarava, to you I pray. སྦྱོར་སྒྲོལ་བརྟུལ་ཞུགས་མཐར་ཕྱིན་རཀྵི་ཏ། ། jordrol tulshuk tarchin rakshi ta Rakshita, who perfected the yogic observances of union and liberation, གྲུབ་བརྒྱའི་སྤྱི་མེས་ཕ་ཅིག་དམ་པ་རྗེ། ། drub gyé chimé pa chik dampa jé Lord Dampa, who is the sole forefather of a hundred adepts, ཌཱཀྐིའི་རྗེ་མོ་དབྱིངས་ཕྱུག་ལབ་ཀྱི་སྒྲོན། ། daki jemo yingchuk lab kyi drön Labdron, who is the lady of the dakinis and the queen of space, ཞི་གཅོད་བརྒྱུད་པར་བཅས་ལ་གསོལ་བ་འདེབས། ། shi chö gyüpar ché la solwa deb Lineages of Pacification and Severance, to you I pray. ཨོ་རྒྱན་པད་བྱུང་བི་མའི་སྒྱུ་འཕྲུལ་གར། ། orgyen pé jung bi mé gyutrul gar Dancing illusory display of Padmasambhava of Oddiyana and Vimalamitra, ཟབ་གསང་བསྟན་པ་གཞིར་བཞེངས་སློང་མཛད་རྗེ། ། zabsang tenpa shir sheng long dzé jé Lord who brought forth the foundation of the profound and secret teachings, ཌཱ་ཀིའི་གསང་མཛོད་ཆེན་པོར་དབང་བསྒྱུར་བའི། ། daki sangdzö chenpor wang gyurwé Master of the magnificent, secret treasury of the dakinis— གཏེར་ཆེན་འཇའ་ལུས་རྡོ་རྗེར་གསོལ་བ་འདེབས། ། terchen jalü dorjér solwa deb The great treasure-revealer, Jalu Dorje, to you I pray. མཁའ་སྤྱོད་བདེ་ལྡན་ཞིང་ན་ཝཱ་ར་ཧི། ། khachö deden shing na varahi Vajravarahi in the blissful realm of Khecara རྔ་ཡབ་གླིང་དུ་མེ་ཏོག་མནྡཱ་ར། ། ngayab ling du metok mendara And Mandarava Flower in Chamaradvipa, སླར་ཡང་བསྟན་འགྲོའི་དོན་དུ་མི་རྫུར་བྱོན། ། lar yang ten drö döndu mi dzur jön You came once again in the guise of a human for the benefit of the teachings and beings; ཡི་དམ་གྲུབ་བརྙེས་དངོས་གྲུབ་རྣམ་གཉིས་ཐོབ། ། yidam drub nyé ngödrub nam nyi tob Discovering the attainments of the deities, you gained the two accomplishments— ཡུམ་ཆེན་ཌཱ་ཀི་མཆོག་ལ་གསོལ་བ་འདེབས། ། yumchen daki chok la solwa deb Great Mother and supreme dakini [ Losel Drolma ], [ 3 ] to you I pray. སྣང་སྲིད་དབང་བསྒྱུར་གྲུབ་བརྒྱའི་ཞལ་སྐྱིན་མཆོག ། nangsi wanggyur drub gyé shal kyin chok Supreme successor of a hundred adepts with mastery over all appearing existence; ཡེ་ཤེས་རྡོ་རྗེའི་གསང་གསུམ་བྱིན་བརྒྱུད་མཛོད། ། yeshe dorjé sang sum jin gyü dzö Yeshe Dorje’s three secrets, blessings, lineage, and treasuries— ཡོངས་ལ་དབང་བསྒྱུར་སྐུ་གསུང་ཐུགས་ཀྱི་སྲས། ། yong la wanggyur ku sung tuk kyi sé Master of them all, a son of enlightened body, speech, and mind, བདེ་ཆེན་རིག་པའི་རལ་གྲིར་གསོལ་བ་འདེབས། ། dechen rigpé raldrir solwa deb Dechen Rigpai Reltri , [ 4 ] to you I pray. བློས་བྱས་འདིར་སྣང་ཆོས་ཀུན་སྒྱུ་མའི་ངང་། ། löjé dir nang chö kün gyumé ngang In the state where all apparent, mind-made phenomena of this life are illusory, རྨི་ལམ་ཚུལ་གཟིགས་རེ་དང་དོགས་པ་བྲལ། ། milam tsul zik ré dang dokpadral You recognized their dream-like nature and were free from hope and doubt, ང་ཁྱོད་ཕྱོགས་རིས་ཀུན་བྲལ་འགྲོ་བའི་མགོན། ། nga khyö chokri kündral drowé gön Beyond all biased distinctions between self and other—protector of beings, སྐྱབས་མཆོག་བདེ་ཆེན་འོད་ཟེར་ལ་གསོལ་བ་འདེབས། ། kyab chok dechen özer la solwa deb Supreme refuge, Dechen Ozer, [ 5 ] to you I pray. དྲི་མེད་མཁྱེན་པའི་ལྷ་ལམ་ཡངས་པ་ནས། ། drimé khyenpé lha lam yangpa né Through the vast, heavenly path of stainless knowledge, བརྩེ་བའི་སྙིང་རྗེའི་འོད་སྟོང་འབར་བའི་གཟིས། ། tsewé nyingjé ötong barwé zi You blaze brilliantly with the intense light of love and compassion འགྲོ་རྣམས་མུན་པའི་སྨག་རུམ་སེལ་མཛད་པ། dro nam münpé makrum sel dzepa And dispel the dense darkness of transmigrating beings, ཐུབ་བསྟན་ཆོས་ཀྱི་རྡོ་རྗེར་གསོལ་བ་འདེབས། ། tubten chö kyi dorjér solwa deb Tubten Chokyi Dorje, [ 6 ] to you I pray. སྤང་རྟོགས་རྒྱལ་བ་རྣམས་དང་རོ་གཅིག་ཀྱང་། ། pang tok gyalwa nam dang ro chik kyang Although you are experientially the same as the victorious ones in renunciation and realization, ཐུགས་རྗེས་རྗེས་འཛིན་སངས་རྒྱས་དངོས་ལས་ལྷག ། tukjé jedzin sangye ngö lé lhak In your compassionate care for disciples, you are actually superior to the buddhas— བཀའ་དྲིན་མཚུངས་མེད་བསྟན་པའི་སྒྲོན་མེ་མཆོག ། kadrin tsungmé tenpé drönmé chok Incomparably gracious and supreme lamp of the teachings, དཔལ་མགོན་བླ་མ་མཆོག་ལ་གསོལ་བ་འདེབས། ། palgön lama chok la solwa deb Glorious protector, supreme guru, to you I pray. རླབས་ཆེན་ཐུགས་བསྐྱེད་ཟབ་ཡངས་རྒྱ་མཚོ་ལས། ། lab chen tukkyé zab yang gyatso lé Great [blessing] waves from the extensive ocean of the profound awakening mind, སྨིན་གྲོལ་གདམས་པའི་ཆུ་བོ་རྣམ་པ་བཞིས། ། mindrol dampé chuwo nampa shi The four rivers of instructions concerning maturation and liberation, སྐལ་བཟང་གདུལ་བྱའི་ཞིང་ཀུན་ཁྱབ་མཛད་པའི། ། kalzang duljé shing künkhyab dzepé Pervade all realms containing disciples endowed with good fortune— དངོས་བརྒྱུད་བླ་མའི་ཚོགས་ལ་གསོལ་གསོལ་བ་འདེབས། ། ngö gyü lamé tsok la sol solwa deb Assemblies of lineage gurus, to you I pray. སངས་རྒྱས་ཀུན་འདུས་བླ་མ་ཆོས་ཀྱི་སྐུ། ། sangye kündü lama chö kyi ku Embodiment of all buddhas, dharmakaya guru, མ་ཅིག་ཡུམ་ཆེན་དབྱེར་མེད་བཀའ་དྲིན་ཅན། ། ma chik yumchen yermé kadrinchen Inseparable from the single, gracious Great Mother, སྙིང་ནས་གདུང་ཤུགས་དྲག་པོས་གསོལ་བ་འདེབས། ། nying né dungshuk drakpö solwa deb I fervently pray to you from the depths of my heart! འཁྲུལ་སྣང་སྙེམས་བྱེད་བདུད་བཞི་ལས་རྒྱལ་ཞིང་། ། trulnang nyem jé dü shi lé gyal shing Bless me with victory over the four maras, creators of delusional perception and pride! སྐྱེ་མེད་ཆོས་སྐུ་རྟོགས་པར་བྱིན་གྱིས་སློབས། ། kyemé chöku tokpar jin gyi lob Bless me to realize the unborn dharmakaya! རང་གི་ཐུགས་ཀའི་འོད་ཀྱིས་བསྐུལ་བས་ཕྱོགས་བཅུ་དུས་བཞིའི་སྐྱབས་གནས་རྒྱ་མཚོ་བདུད་འདུལ་ཁྲོས་མ་ལྷ་ལྔའི་དཀྱིལ་འཁོར་གྱི་རྣམ་པར་མདུན་གྱི་ནམ་མཁར་བཛྲ་ས་མ་ཡ་ཛཿ ཚོགས་ཞིང་མདུན་མཁར་སད་པར་བྱས་ནས་མཐར་ཛཿཧཱུྃ་བྃ་ཧོས་ཚོགས་ཞིང་རང་ལ་བསྡུ་པར་བྱའོ།། Light issues from my heart, invoking in the space before me the oceanic sources of refuge from the ten directions and three times in the aspect of the mandala of the five deities of the demon-subduing Fierce Mother [ 7 ] —Vajra Samaya Jah. The field of merit is thus awakened in the space before me. Finally, with Jah Hum Bam Hoh, the field of merit dissolves into me. COLOPHON None NOTES [1] This is an epithet for Samantabhadra. [2] This is the sixth of the twelve foundational teachers (ston pa bcu gnyis) of Dzogchen in this world-system. [3] Losel Drolma (1802–1861) was Do Khyentse Yeshe Dorje’s half-sister and spiritual consort, as well as a custodian of his teachings and a respected Dzogchen teacher in her own right. BDRC P1GS138134 [4] Dechen Rigpai Reltri (1830–1896) was the second son of Do Khyentse Yeshe Dorje. See: Treasury of Lives [5] Dechen Ozer Taye of Tsering Jong, the residence of Jigme Lingpa (1730–1798), was a student and scribe for Do Khyentse Yeshe Dorje. [6] The Fifth Dzogchen Drubwang, Tubten Chokyi Dorje (1872–1935). See: Treasury of Lives [7] The Fierce Mother, or Tröma Nakmo (khros ma nag mo). Photo credit: Himalayan Art Resources Thanks to Adam Pearcey at Lotsawa House for his editing. Published: April 2021 BIBLIOGRAPHY Ye shes rdo rje. Edited by Rgyal dbang nyi ma. 1978. ' Dzin pa rang 'grol brgyud pa'i gsol 'debs bzhugs . In Gcod 'dzin pa rang grol gyi 'don cha'i skor, pp. 43–45. Paro: Ngondrub and Sherab Demy. BDRC W26033 Abstract This lineage prayer for Do Khyentse's treasure cycle of the Natural Liberation of Grasping (Dzinpa Rangdröl) is found in a liturgical compilation arranged by Galwang Nyima. The prayer comprises verses from the supplication prayer and Tröma practice as located in the revealed treasure texts as well as a short transmission lineage. BDRC LINK W26033 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 03:42 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 Gyalwang Nyima (Editor) A Lineage Prayer for the Natural Liberation of Grasping 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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Addiction [1] གུ་རུ་པདྨ་སིདྷི་ཧཱུྃ༔ GURU PADMA SIDDHI HŪṂ! [2] ཨེ་མ་དཀོན་མཆོག་འགྲོ་མགོན་པདྨ་འབྱུང༔ འཁོར་བའི་ཞེན་ཆགས་བྲལ་བར་བྱིན་གྱིས་རློབས༔ Eh ma! supreme jewel, protector of beings—Lotus-Born One, Please bless me to sever my fixed attachment to saṃsāra! གཉུག་མར་རང་གསལ་ཆང་འདི་མ་འཐུང་ན༔ བྲམ་ཟེ་ཆང་མྱོས་འདི་ལ་མཐོང་ཚེ་ཡི་རེ་མུག༔ གཤིས་ལུགས་ཀ་དག་གི་ནོར་མཆོག་མ་མཐོང་ནས༔ བསླུས་ནོར་ཞེན་འཛིན་འདི་མཐོང་ཚེ་ཞེ་རེ་ལོག༔ How sad it is to see a brahmin [ 3 ] dissipated on drink, Having failed to imbibe the innate nature’s self-luminosity. When you don’t appreciate the supreme jewel of your primordially pure makeup, When you hang on to the counterfeit jewel of consuming fixation—this pains my soul .[ 4 ] མར་དམྱལ་བ་ཚ་གྲང་གི་སྡུག་བསྔལ་ཐར་མེད་དེ༔ བུ་རང་རྒྱུད་ཞེ་སྡང་གི་རྩ་དེར་འདུག༔ ཡི་དྭགས་བཀྲེས་སྐོམ་གྱི་སྡུག་བསྔལ་བཟོད་མེད་དེ༔ བུ་རང་རྒྱུད་སེར་སྣའི་རྩ་དེར་འདུག༔ The inescapable, harrowing heat and cold of hell below ,[ 5 ] My dear, [ 6 ] are rooted in your mind’s hostility. The ghost’s overwhelming, burning hunger and thirst, My dear, are rooted in your mind’s rapacity. བྱོལ་སོང་བླུན་རྨོངས་སྡུག་བསྔལ་བཟོད་མེད་དེ༔ བུ་རང་རྒྱུད་གཏི་མུག་གི་རྩ་དེར་འདུག༔ ལྷ་མིན་འཐབ་རྩོད་གྱི་སྡུག་བསྔལ་བཟོད་མེད་དེ༔ བུ་རང་རྒྱུད་ཕྲག་དོག་གི་རྩ་དེར་འདུག༔ The benighted brainlessness of a beast, My dear, is rooted in your mind’s vacuity. The asuras’ acidic quarrels ,[ 7 ] My dear, are rooted in your mind’s envy. འཆི་འཕོ་ལྟུང་བའི་སྡུག་བསྔལ་དོང་རིང་དེ༔ བུ་རང་རྒྱུད་འདོད་ཆགས་ཀྱི་རྩ་དེར་འདུག༔ དེ་ལྟར་དབུལ་ཕོངས་ཀྱི་སྡུག་བསྔལ་དེ༔ བུ་སྦྱིན་གཏོང་གཉིས་པོའི་རྩ་དེར་འདུག༔ The nightmarish chute of your fall from grace, [ 8 ] My dear, [241/242] is rooted in your mind’s indulgences. Likewise, my dear, the pauper’s pain Shares its root with the two kinds of giving .[ 9 ] འཁོར་འདས་ཤེས་བྱའི་ཐ་སྙད་དེ༔ བུ་རེ་དོགས་གཉིས་ཀྱི་རྩ་དེར་འདུག༔ བུ་རྫོགས་སངས་རྒྱས་པ་ཞེས་བྱའི་སྒྲ་ཆེ་དེ༔ བུ་རང་རིག་སྐྱེ་མེད་ཀྱི་ཀློང་དེར་འདུག༔ The conventions known as saṃsāra and nirvāṇa, My dear, are rooted in your hopes and fears. My dear, what’s called “exalted, perfect awakening,” Is there, my dear, in the unborn expanse of your self-knowing awareness. ཡིན་མིན་འབུང་བའི་གླུ་ཆུང་འདི༔ རང་འདྲའི་ཞེན་ཆགས་རྟག་འཛིན་མཁན་རྣམས་ལ༔ མཆོག་སྨན་ཆུའི་དབེན་ཁྲོད་དུ༔ འབུང་བའི་གླུ་ཆུང་སྨྲས་པ་ཟེར་རོ༔ This little song about the struggles of dignity— [ 10 ] For those like me who are hooked and think things last forever— Was sung with sincerity In isolated retreat where sublime Healing Waters flow. [ 11 ] COLOPHON ཧ་ཧ༔ དགེ་བས་འགྲོ་ཀུན་བུདྡྷ་མྱུར་འགྲུབ་ཤོག༔ རིག་འཛིན་བདུད་འདུལ་རྡོ་རྗེ་ཡིས༔ སྨན་ཆུའི་ཡང་དབེན་དུ་སྨྲས་པ་ཟེར་རོ༔ མངྒ་ལམ༔ Ha ha! By the good of this, may all beings quickly attain buddhahood. This little poem was written in the Healing Waters of total solitude .[ 12 ] By Rigzin Dudul Dorje. Maṅgalam NOTES [1] The title is literally “The Drawbacks of Alcohol.” In classical Tibetan literature, and even today, alcohol (chang) is used as a catch-all term for addictive substances. This is no doubt largely because, until recently, there was little access to other addictive substances on the Tibetan plateau, with the exception of tobacco and occasional opioid abuse among the economic elite (See McKay, “Indifference, Cultural Difference, and a Porous Frontier: Some Remarks on the History of Recreational Drugs in the Tibetan Cultural World”). We choose to render the title more openly as “addiction” since it does not focus on alcohol but on the mind afflicted by addictions to its own poisons. [2] The only edition we find of this text has rather curious punctuation. Each line ends with Sanskrit visarga marks (ཿ ), which are very commonly conflated with Tibetan terma marks (༔) that indicate a text is a revealed treasure. Since Dudul Dorje was a treasure revealer, his works are full of terma marks, however, the present poem shows virtually none of the characteristics of a treasure text and seems to be a personal composition intended for his student. Thus, the use of the visarga/terma marks may just be an editorial quirk. [3] Brahmin (bram ze): the highest caste in traditional Indian social strata. Brahmins are distinguished by their access to the sacred Vedic scriptures, which are the source of all knowledge. As a seventeenth-century Tibetan, Dudul Dorje likely uses the term figuratively as something like the English “gentleman,” as in someone whose nature is essentially good. Thus, the line might be read in contemporary English as “One hates to see a good man in the throes of addiction.” [4] “Soul” here is in the figurative sense of one’s innermost being (zhe), not, of course, in the non-Buddhist metaphysical sense of a permanent self. There are synonymic resonances in this stanza between “soul” (zhe), “innate nature” (gnyug ma), and “makeup” (gshis lugs), which is more commonly translated as “disposition,” “character,” or the extremely long “fundamentally unconditioned nature.” [5] This and the following stanzas have a repeating structure in which lines 1 and 3 repeat the word “suffering” (sdug bsngal) + an intensifier like “inescapable” (thar med) or “unbearable" ( b zod med). Since the meaning of the lines is unambiguous, rather than render a stiff word-for-word translation of the repeated phrases, we prefer to use evocative synonyms for each in accord with English stylistic conventions. [6] The word here is literally “son,” which is a common term of affection that a lama uses to address a close male student. We believe that in the present context, the term’s affectionateness is more important than its gender, and that using “son” might create needless confusion about whether he’s referring to his literal son or not. A good alternative is sometimes “dear student,” but we reluctantly choose “my dear” because it is slightly lighter in the meter. [7] Asuras (lha min) can be translated as “demi-gods”—powerful and privileged beings tormented by competitiveness with the gods who are even more powerful and privileged. [8] This line uses a phrase associated with the experience of gods when their positive karma runs out, and they traumatically descend back into lower realms. [9] Two kinds of giving (sbyin gtong gnyis po) is synonymous with two kinds of generosity (sbyin pa gnyis), which are the giving of things (zang zing gi sbyin pa) and the giving of Dharma (chos kyi sbyin pa). This line seems to emphasize that suffering and wholesome categories like generosity both have their root in the mind. [10] This interesting line deserves unpacking. It is literally “is and is not” (yin min) + “making effort” (’bung ba) + of + “little song” (glu chung). The phrase “is and is not” usually concerns moral questions of what is and is not good or right, so the line could be read as “this little poem about right and wrong.” Here, we prefer to handle it slightly more delicately since Dudul Dorje does not emphasize ethics in the poem but rather the epistemology of a mind addicted to its poisons. This is how we arrived at “the struggles of dignity (i.e., self-respect).” [11] sman chu dben khrod. This is almost certainly a place name, as in the sublime “Healing Waters Hermitage.” However, since we cannot confirm its location, we prefer to translate the terms, which have some poetic value. [12] Again, here “Healing Waters” (sman chu) is likely the name of the hermitage where he stayed. Dudul Dorje spent many years in retreat and revealing treasures in remote places, especially in the southern Tibetan regions of Powo (spo bo), Kongpo (kong po), and Pemakö (pad+ma bkod). Published: September 2023 Thanks to Lowell Cook for this editorial feedback. BIBLIOGRAPHY Dudul Dorje (bdud ’dul rdo rje). chang gi nyes dmigs. In gter chos bdud ʼdul rdo rje, 3:249–50. Edited by Zhichen Bairo (gzhi chen bai ro 03 padma rgyal mtshan). Darjeeling: Kargyud Sungrab Nyamso Khang, 1997. BDRC MW22123_D2C055 . McKay, Alex, Alex. “Indifference, Cultural Difference, and a Porous Frontier: Some Remarks on the History of Recreational Drugs in the Tibetan Cultural World.” The Tibet Journal 39, no. 1, Special Issue: Trade, Travel and the Tibetan Border Worlds: Essays in Honour of Wim van Spengen (1943–2013) (Spring-Summer 2014): 57–73. Abstract Using poetic verses, this work delves into the theme of addiction, whilst emphasizing the destructive nature of clinging to worldly attachments. Dudul Dorje draws parallels between various forms of suffering and the importance of recognizing that they are rooted in the mind. BDRC LINK MW22123_ D2C055 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 02:02 TRADITION Nyingma INCARNATION LINE Dudjom Lingpa Dudjom Jigdral Yeshe Dorje HISTORICAL PERIOD 17th Century TEACHERS Drenpa Könchok Gyal Jatsön Nyingpo Derge Drubchen Kunga Gyatso TRANSLATOR Dr. Joseph McClellan INSTITUTION Katok Monastery STUDENTS Wangdrak Dorje Longsal Nyingpo Orgyen Palzang Nyima Drakpa Kunzang Pema Loden The First Dzogchen Drubwang, Pema Rigzin Nuden Dorje Orgyen Damchö Pal Tashi Özer AUTHOR Dudul Dorje Addiction 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.

Cloudbanks of Blessings: A Guru Yoga ༄༅། ། ཀུན་བཟང་རྒྱལ་བའི་ཡུམ་ལ་ཕྱག་འཚལ་ལོཿ དེ་ཡང་ལྷ་ལྕམ་བློ་གསལ་དབང་མོ་ལཿ བརྟེན་པའི་བླ་མའི་རྣལ་འབྱོར་འདི་ལྟར་བྱཿ Homage to Samantabhadrā, mother of the victorious ones! What follows is the guru yoga that relies upon the divine consort Losal Wangmo. ཨེ་མ་ཧོ༔ རང་སྣང་རྣམ་དག་སྤྱི་བོའི་ནམ་མཁའ་ལཿ དག་པའི་ཞིང་ཁམས་ངོ་མཚར་བཀོད་མཛེས་དབུསཿ emaho rangnang namdak chiwö namkha la: dakpé zhingkham ngomtsar kö dzé ü Emaho! In my pure perception, in the space above my crown, Is a pure realm, marvelous and beautifully arranged. In its center སེང་ཁྲི་པད་མ་ཉི་ཟླ་བརྩེགས་པའི་སྟེང་ཿ བཀའ་དྲིན་གསུམ་ལྡན་བློ་གསལ་དབང་མོ་དང་༔ sengtri pema nyida tsekpe teng: kadrin sumden losal wangmo dang Upon a lion throne, lotus, sun, and moon, Is she who is endowed with the three kindnesses—Losal Wangmo; རྡོ་རྗེ་ཕག་མོ་དབྱེར་མེད་ཞི་འཛུམ་མདངས༔ སྐུ་མདོག་དཀར་དམར་ཞལ་གཅིག་ཕྱག་གཉིས་པཿ dorje pakmo yerme zhi dzum dang: kundok kar mar zhalchik chak nyi pa Indivisible from Vajravārāhī, she smiles, peaceful and radiant. Her form is white, red [tinged], with one face and two arms. མཉམ་བཞག་སྟེང་ན་བདུད་རྩིའི་བྷནྡྷ་བསྣམསཿ དབུ་སྐྲ་ཐོར་[473]ཚུགས་ལྷག་མའི་སྐུ་རྒྱབ་ཁེབས༔ nyamzhak teng na dütsi bhenda nams: utra tortsuk lhakme kugyab kheb These are [in the mudrā of] meditative equipoise and hold a nectar-filled bhāṇḍha. Her hair is tied in a [473] topknot, with the rest flowing down her back. དར་དཔྱངས་སྟོད་གཡོག་སྨད་དཀྲིས་རུས་རྒྱན་གསོལཿ ཡེ་ཤེས་རང་མདངས་ཐུགས་རྗེས་འོད་ཟེར་འཕྲོསཿ dar chang tö yok metri rügyen söl: yeshe rang dang tukje özer trö Her torso is draped in silk, while she wears a lower garment and ornaments of bone. Her natural radiance of primordial wisdom and compassion radiates as light rays. ཞབས་གཉིས་ཐབས་ཤེས་སྐྱིལ་མོ་ཀྲུང་གིས་བཞུགསཿ རྒྱལ་ཀུན་འདུས་པའི་ངོ་བོར་གསལ་བ་ཡིཿ zhabnyi tabshe kyilmo trung gi zhuk: gyal kün düpee ngowor salwa yi She sits with both legs crossed, [symbolizing] method and wisdom. Shining brightly, embodying the very spirit of all united buddhas, སྤྱན་ཟུང་འབྲུ་ཚུགས་བདག་ལ་བརྩེ་བས་གཟིགས༔ སྤྱི་བོར་རིགས་བདག་པདྨ་བཛྲ་དང་ཿ chen zung dru tsuk dak la tsewe zik: chiwor rikdak pema benza dang Her eyes gaze upon me with an intense expression of love. On her crown is the lord of the family, Padmavajra, ཧེ་རུ་ཀ་དཔལ་ཡབ་དང་གཉིས་སུ་མེདཿ འཁོར་དུ་རིག་འཛིན་དཔའ་བོ་མཁའ་འགྲོ་དང་ཿ heruka pal yab dang nyi su me: khor du rigdzin pawo khandro dang Indivisible from the father, glorious Heruka, While the retinue, vidyādharas, heroes, ḍākinīs, ཆོས་སྐྱོང་དམ་ཅན་སྲུང་མ་སྤྲིན་ལྟར་[474]གཏིབསཿ chökyong damchen sungma trin tar tib Dharma protectors, and oath-bound guardians amass [474] like clouds. སྤྱན་འདྲེན་ཅིང་བཞུགས་སུ་གསོལ་བ་ནིཿ Invitation and Request to Remain: རབ་འབྱམས་ཕྱོགས་བཅུའི་ཞིང་ན་བཞུགས་པ་ཡིས༔ རྩ་གསུམ་ཡེ་ཤེས་ལྷ་ཚོགས་གཤེགས་སུ་གསོལཿ rabjam chok chü zhing na zhukpa yi: tsa sum yeshe lhatsok shek su söl Those who dwell in the manifold realms of the ten directions Request the presence of the assemblies of the Three Roots and primordial wisdom deities! བདག་ལ་ཐུགས་རྗེས་བརྩེ་བར་དགོངས་ནས་ཀྱང་ཿ བྱིན་གྱིས་བརླབས་ཤིང་དགྱེས་པར་བཞུགས་སུ་གསོལཿ dak la tukje tsewar gong ne kyang: jin gyi lab shing gyepar zhuk su söl Lovingly think of me with compassion, as well as Grant me your inspiration, and please remain here joyfully! བཛྲ་ས་མ་ཡ་ཛཿ་ཏིཥྛ་ལྷནཿ benza samaya dza tishta lhen VAJRA SAMAYA TIṢṬHA LHEN ཡན་ལག་བདུན་པ་ནིཿ The Seven Branches: བླ་མ་ཡུམ་ཆེན་ལྷ་ལྕམ་སྤྲུལ་པའི་སྐུཿ བདག་ལུས་རྡུལ་སྙེད་གྲངས་ལྡན་གུས་ཕྱག་འཚལཿ lama yumchen lhacham trulpe ku: dak lü dül nye drangden gü chak tsal Lama, Great Mother, spiritual consort and emanation, I respectfully prostrate to you with a multitude of my bodies equal to the number of atoms. ཀུན་བཟང་ཕྱི་ནང་གསང་བའི་མཆོད་པ་འབུལཿ ཚེ་རབས་ལས་ཀྱི་སྡིག་ལྟུང་མཐོལ་ལོ་བཤགསཿ kunzang chi nang sangwe chöpa bül: tserab lekyi diktung töl lo shak [Like] Samantabhadra, I present the outer, inner, and secret offerings. I confess my misdeeds and downfalls of every proceeding existence. བླ་མེད་བྱང་ཆུབ་མཆོག་ཏུ་སེམས་བསྐྱེད་དོཿ བདག་གཞན་དགེ་ལ་རྗེས་སུ་ཡི་རང་ངོ་ཿ lamé changchub chok tu semkye do: dakzhen gela jesu yi rang ngo I generate the mind intent upon supreme, unsurpassable enlightenment. I rejoice in my own and others’ virtue. འགྲོ་བའི་དོན་དུ་ཆོས་འཁོར་བསྐོར་བར་བསྐུལཿ མ་ཁྱོད་མྱ་ངན་མི་འདའ་བཞུགས་གསོལ་འདེབསཿ drowe döndu chökhor korwar kül: ma khyö nya ngen mi da zhuk söl deb I request you to turn the wheel of Dharma for the sake of beings. Mother, please do not pass into nirvāṇa, but remain here. མ་གྱུར་སེམས་ཅན་དོན་དུ་དགེ་བར་བསྔོཿ magyur semchen döndu gewar ngo I dedicate this virtue for the benefit of all sentients, who have been my mothers. དེ་ནས་གསོལ་བ་འདེབས་པ་ནིཿ Supplication: ཀྱེ་མ། བཀའ་དྲིན་འཁོར་མེད་རྗེ་བཙུན་མཿ དང་པོ་འཁོར་བའི་འདམ་ནས་དྲངསཿ kyema kadrin khorme jetsün ma: dangpo khorwe dam ne drang Kyema! Jetsunma, whose kindness is uninterrupted, First, you pull [us] from the mire of saṃsāra. བར་དུ་བསྐྱེད་[475]རྫོགས་ལམ་ལ་བསླབཿ ཐ་མ་སྐྱེ་མེད་ཆོས་སྐུར་སྟོནཿ bardu kye dzok lam la lab: tama kyeme chökur tön Then, you teach the paths of creation [475] and completion. Lastly, you display as the unborn dharmakāya. ཁྱེད་ལས་རེ་ས་གཞན་ན་མེདཿ བཀའ་དྲིན་དྲན་ཞིང་མཆི་མ་འཁྲུགསཿ khye le resa zhen na me: kadrin dren zhing chima truk There is no one else whom we can place our hopes upon! Tears stream as we remember your kindness. སྙིང་ནས་གུས་པས་གསོལ་བ་འདེབསཿ ཐུགས་རྗེས་གཟིགས་ཤིག་རིན་པོ་ཆེཿ nying ne güpe sölwa deb: tukje zik shik rinpo che With sincere devotion, we offer prayers to you! Look upon us compassionately, Precious One! བདག་ཅག་ལས་ངན་མཐུ་བཙན་པསཿ ད་དུང་གཟུང་འཛིན་འཆིང་བས་བཅིང་ཿ dakchak le ngen tu tsen pe: dadung zungdzin chingwe ching The strong force of our negative karma, Keeps us shackled in chains of subject-object fixation. འཁྲི་བ་བཙན་ཐབས་མ་ཆོད་ནཿ བྱིན་རླབས་ཐུགས་ཀྱིས་དྲང་དུ་གསོལཿ triwa tsentab ma chö na: jinlab tuk kyi drang du söl If we cannot assertively break free from these entanglements, Guide us away from them with your compassionate blessings. བདེ་ཆེན་སྐུ་ཡི་དཀྱིལ་འཁོར་གྱིསཿ རྣལ་འབྱོར་ལུས་ལ་བྱིན་གྱིས་རློབསཿ dechen ku yi kyilkhor gyi: naljor lü la jin gyi lob With the maṇḍala of your great blissful body Bestow blessing upon the bodies of yogis. ཚངས་དབྱངས་གསུང་གི་བདེན་ཚིག་མཐུསཿ སྒྲུབ་པོའི་ངག་ [1] ལ་བྱིན་ནུས་སྩོལཿ tsang yang sung gi dentsik tü: drubpö ngak la jin nü tsöl With the powerful truthful words of your Brahma-like voice, Grant potent blessings to practitioners’ voices! རྣམ་དག་ཐུགས་ཀྱི་ཡེ་ཤེས་གདངསཿ བུ་ཡི་ཡིད་ལ་རྟོགས་པ་བསྐྱེདཿ namdak tuk kyi yeshe dang: bu yi yi la tokpa kye With the radiant primordial wisdom of your completely pure mind, Generate realization in the minds of your children! སྒོ་གསུམ་སྨིན་ཅིང་གྲོལ་བ་དང་ཿ ཐུགས་རྒྱུད་དགོངས་པ་འཕོ་བར་ཤོགཿ go sum min ching drölwa dang: tukgyü gongpa powar shok May the three doors be matured and liberated, and May the wisdom-heart-continuum be transferred! ཨོྃ་ཨཱཿགུ་རུ་ཛྙཱ་ན་ཌཱཀྐི་སིདྡྷི་ཧཱུྃ༔ om ah guru jnana daki siddhi hung OṂ AḤ GURU JÑĀNA ḌĀKINĪ SIDDHI HŪṂ གསོལ་འདེབས་བསྙེན་པ་ཆུ་བོའི་རྒྱུན་བཞིན་འབདཿ མོས་གུས་ལྡན་ལ་བྱིན་རླབས་གློག་ལྟར་མྱུརཿ ཆོས་ཉིད་རང་ཞལ་མཇལ་བར་ཐེ་ཚོམ་མེདཿ ཐུན་མཐར་དབང་བཞི་ལེན་པ་འདི་ལྟར་བྱཿ Exert yourself in the recitations of this supplication like a flowing river. For the devoted, blessings are swift as lightning; there is no doubt that the actual face of dharmatā will be seen. At the end of the session, receive the four empowerments in the following manner. བླ་མའི་སྐུ་[476]ལས་ལྔ་ལྡན་འོད་ཟེར་འཕྲོཿ རང་གི་གནས་ལྔར་ཐིམ་པས་སྒྲིབ་བཞི་དགཿ lamé ku le ngaden özer tro: rang gi ne ngar timpe drib zhi dak Light rays of the five colors radiate from [476] the body of the lama. By dissolving into my five places, the four obscurations are purified— དབང་བཞི་རྫོགས་ཤིང་རྡོ་རྗེ་བཞི་རུ་སྨིནཿ སྐུ་ལྔ་ལྷུན་གྲུབ་འབྲས་བཟང་མངོན་གྱུར་ཞིང་ཿ wang zhi dzok shing dorje zhi ru min: ku nga lhündrub dre zang ngöngyur zhing The four empowerments are complete, and the four vajras are matured. The five kāyas are spontaneously accomplished, and the excellent fruition is actualized. རང་ཉིད་འོད་དམར་ཐིག་ལེ་བྱ་སྒོང་ཙམཿ སྐར་མདའ་ཆད་བཞིན་བླ་མའི་ཐུགས་ཀར་འཕོསཿ rangnyi ö mar tikle ja gong tsam: karda che zhin lamé tukkar pö As red bindu about the size of an egg, I am Ejected, like a shooting star, into the heart of the lama. མོས་གུས་སྟོབས་ཀྱིས་ཐུགས་ཡིད་གཅིག་ཏུ་འདྲེསཿ ཀ་དག་རིག་པ་བླ་མའི་ཞལ་མཐོང་ཤོགཿ mögü tob kyi tuk yi chik tu dre: kadak rigpa lamé zhal tong shok Through the power of devotion, my mind and her wisdom mix as one. May I see the face of the lama, primordially pure awareness! ཐུགས་ཡིད་བསྲེས་མཐར་ལྟ་བའི་ངང་གདངས་སྐྱོང་ལ་བསྔོ་སྨོན་བྱ་བ་ནིཿ After the mixing of minds, while in the radiance of the view, dedicate and make aspirations. དགེ་འདིས་ཕ་མར་གྱུར་པའི་མཁའ་མཉམ་འགྲོཿ འཁོར་བ་མཐའ་མེད་མདག་མེའི་འོབ་ལས་ཐརཿ gé di pamar gyurpe khanyam dro: khorwa tamé dakme ob le tar Through the dedication of this virtue, may beings, equal to space, who have been my parents, Be freed from the fiery pits of endless saṃsāra! སྟོང་ཉིད་བྱང་ཆུབ་སེམས་ཀྱི་རྒྱུད་བརླན་ནསཿ བླ་མ་མཁའ་འགྲོའི་གོ་འཕང་ཐོབ་ཕྱིར་བསྔོཿ tongnyi changchub sem kyi gyü len ne: lama khandrö gopang tob chir ngo May their mental continua be saturated with emptiness and bodhicitta, And may they obtain the level of lamas and ḍākinīs. བདག་སོགས་འདིར་བཟུང་བྱང་ཆུབ་མ་ཐོབ་པརཿ མོས་གུས་འགྱུར་མེད་རྡོ་རྗེའི་གོ་བགོས་ནསཿ dak sok dir zung changchub ma tob par: mögü gyurme dorje go gö ne From now on, until I and others attain enlightenment, May we don the unchanging vajra armor of devotion མཉེས་པ་གསུམ་གྱིས་ཞབས་ཏོག་མཐའ་རུ་ཕྱིནཿ སེམས་ཅན་ཁམས་ཀྱི་འགྲོ་དོན་མ་རྫོགས་པརཿ nyepa sum gyi zhabtok ta ru chin: semchen kham kyi dro dön ma dzok par And perfectly serve [the lama] in the three pleasing ways. Until the benefit of those in the realms of sentient beings is completed, བླ་མའི་ཞབས་ཏོག་ཕྲིན་ལས་ཕོ་ཉ་བཿ བྱང་ཆུབ་སེམས་[477]ལྡན་བརྩོན་འགྲུས་དཔལ་གྱིས་ཕྱུགཿ lamé zhabtok trinle ponya wa: changchub semden tsöndrü pal gyi chak May we who serve the lama as messengers of enlightened activity, We who have bodhicitta, [477] be enriched by the glory of our diligence ངལ་བ་ཁྱད་བསད་ལུས་སྲོག་འབེན་བཙུགས་ཏེཿ ཡུམ་ཆེན་ཐུགས་དགོངས་ཡོངས་སུ་རྫོགས་པར་ཤོགཿ ngalwa khye se lü sok ben tsuk te: yumchen tukgong yongsu dzokpar shok And, regardless of the hardships, sacrifice both body and life for The intentions of the Great Mother to be completely fulfilled! མ་དག་གཟུང་དང་འཛིན་པའི་སྒྲོགས་གྲོལ་ཅིང་ཿ འཁྲུལ་བ་རང་ཞིག་བག་ཆགས་ཟག་པ་ཟདཿ ma dak zung dang dzinpe drok dröl ching: trülwa rang zhik bakchak zakpa ze May the chains of impure subject-object fixation be undone! May delusion be destroyed, and habitual patterns and defilements be exhausted! ཟག་བཅས་ཕུང་པོ་འོད་སྐུར་དེངས་ནས་ཀྱང་ཿ བླ་མ་ཡུམ་ཆེན་ཐུགས་དང་དབྱེར་མེད་ཤོགཿ zakche pungpo ökur deng ne kyang: lama yumchen tuk dang yerme shok May the defiled aggregates dissipate into a body of light, and also, May there be no separation with the mind of the lama, the Great Mother! COLOPHON གུ་རུའི་གཟུངས་མ་ལྷ་ལྕམ་མནྡ་རཿ སྤྲུལ་བསྒྱུར་འཁྲུལ་མེད་ཡེ་ཤེས་ཌཀྐཱི་མཿ བསྐྱེད་རྫོགས་མཐར་ཕྱིན་ཆོས་ཀྱི་གསང་མཛོད་ལཿ དབང་བསྒྱུར་ཡོ་གའི་བློ་གསལ་སྒྲོལ་མ་ལཿ བརྟེན་པའི་བླ་མའི་རྣལ་འབྱོར་བྱིན་རླབ་སྤྲིན། ཟོ་དོར་བཞག་བྲིའི་སྲས་མོ་འོད་མཛེས་མསཿ ནན་གྱིས་བསྐུལ་དང་ཉེ་གནས་དད་དམ་ལྡནཿ འོད་གསལ་སྙིང་པོའི་གསོལ་བ་བཏབ་པའི་ངོརཿ གནས་ཆེན་རྒྱ་ [2] མོ་དམུ་རྡོའི་ལྟེ་བ་རུཿ ཁྲག་འཐུང་ལས་ཀྱི་རྡོ་རྗེས་སྤེལ་བའོ། ། དགེའོ། ། At the insistent behest of Özema, daughter of the chief local god of Zhagdra, And the supplication of the faithful attendant Ösal Nyingpo, At the center of the great sacred place of Gyalmo Mudo, Tragtung Lekyi Dorje composed “Cloudbanks of Blessings: A Guru Yoga that Relies Upon Losal Drölma,” master Of the secret treasury of the Dharma and perfector of creation and completion, An undeluded primordial wisdom ḍākinī who is the emanation of The Guru’s divine consort, Mandara. Virtue! མཉམ་བཞག་ཏུ་ཆོས་ཐམས་ཅད་བདེན་པ་ནམ་ཡང་མེད། སྣང་བ་ཙམ་ཡང་མེད་པ་ནམ་མཁའི་དཀྱིལ་ལྟ་བུ། རྗེས་ཐོབ་ཏུ་སྣང་ཙམ་དུ་ཡོད་ཀྱང་མི་བདེན་པ་རྨི་ལམ་ལྟ་བུ་སྒྱུར་མ་ལྟ་བུར་རྟོགས་པར་བྱའོ།། །། During meditative equipoise, all phenomena do not truly exist whatsoever, not even a mere appearance—it is like the center of space. During post-meditation, even though there are mere appearances, one should realize that, like a dream and like an illusion, they do not truly exist. NOTES [1] Recte : ngag ; 2009, 475.3: ngang ; 2015, 244.13: ngag . [2] Recte : rgyal ; 2009, 477.4: rgya ; 2015, 245.17: rgyal . Published: February 2024 NOTES BIBLIOGRAPHY Do Khyentse Yeshe Dorje. 2009. bla maʼi rnal ʼbyor gyi byin rlabs sprin phung . In gter chos mdo mkhyen brtse ye shes rdo rje , vol. 5, 471–77. Chengdu: Dzogchen Pönlop Rinpoche. BDRC MW1PD89990_670726 . Do Khyentse Yeshe Dorje. 2015. mdo mkhyen brtse ye shes rdo rjeʼi gsung ʼbum , vol. 5, 243–246. Chengdu: si khron dus deb tshogs pa si khron mi rigs dpe skrun khang . BDRC MW3CN7920 . Abstract Rare indeed it is to discover a guru yoga that relies upon a historical woman. But our research has unveiled a rare gem hidden in Do Khyentse Yeshe Dorje’s treasure collection ( gter chos ) — a guru yoga that transcends conventional narratives, anchored in the reverence of a historical yoginī. Join us in unraveling the secrets of female practitioners in the Tibetan world, where feminine power becomes a gateway to tantric transformation. BDRC LINK MW1PD89990 _670726 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 00:27 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 Cloudbanks of Blessings: A Guru Yoga 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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Sixteen Self-Assertions གོང་མས་ལུང་བསྟན་སྤྲུལ་པ་ང་། ། ང་ནི་ཀུན་གྱི་སྐྱབས་སུ་བཟང་། ། འཆད་པའི་ངག་གི་དབང་ཕྱུག་ང་། ། ང་ནི་ལེགས་བཤད་འབྱུང་ཁུངས་བཙུན། ། Forefathers’ foretold emanation is I— I am the magnificent refuge of all beings. The sovereign speech of exposition is I— I am the respected source of eloquent discourse. བདུད་དཔུང་འཇོམས་པའི་དཔའ་བོ་ང་། ། ང་ནི་འབྲུག་པར་བརྫུས་རྣམས་བཅོམ། ། རྩོད་པའི་མཐུ་སྟོབས་བདག་པོ་ང་། ། ང་ནི་ལྟ་ལོག་མཁན་སུན་འབྱིན། ། The hero who conquers demon hordes is I— I am the destroyer of the Drukpa’s imposters. The powerful master of debate is I— I am the repudiator of those with wrong views. མཐའ་བྲལ་ལྟ་བའི་བདག་པོ་ང་། ། ང་མདུན་མི་འདར་རྒོལ་བ་སུ། ། རྩོམ་པའི་དབྱངས་ཅན་གྲུབ་པ་ང་། ། ང་ནི་རིག་གནས་ཀུན་ལ་མཁས། ། The lord of the unlimited view is I— I am the one before whom all challengers tremble. Sarasvatī’s accomplished wordsmith is I— I am the learned scholar in all fields of knowledge. དཔལ་ལྡན་འབྲུག་པའི་བསྟན་འཛིན་ང་། ། ང་ནུས་བཟློག་པའི་མཐུ་ཆེན་སུ། ། ལུགས་གཉིས་འཁོར་ལོས་བསྒྱུར་བ་ང་། ། ང་ནི་འདྲ་མིན་སྤྲུལ་བའི་གཤེད། ། The Glorious Druk’s doctrine holder is I— I am almighty, no sorcerer can defeat me. The dual system’s [ 1 ] Wheel-wielding Monarch [ 2 ] is I— I am the enemy of diverse apparitions. ཕྱག་དམ་འདི་གཞུང་གི་བཀའ་རྒྱ་གལ་ཆེན་རིགས་དང་། གཞུང་གི་ཁྲ་དེབ་ཁག་ལ་ངེས་པར་དུ་ཕྱག་དམ་འདི་ཐེབས་ཡོད་ན་ཀུན་གྱིས་བརྩི་མཐོང་ཆེན་པོ་བྱ་དགོས་པ་སྔར་སྲོལ་གལ་གནད་ཅན་ཞིག་ཡིན། ཞབས་དྲུང་རིན་པོ་ཆེ་རང་གིས་ཕྱོགས་ལས་རྣམ་པར་རྒྱལ་བའི་རྟགས་མཚན་དུ་ཕྱག་དམ་ང་བཅུ་དྲུག་མ་འདི་མཛད་པ་ནས་བཟུང་སྟེ་འབྲུག་གཞུང་གི་མངའ་འབངས་ཆབ་སྲིད་ཡོངས་རྫོགས་ལ་ཕྱག་དམ་དེས་དབང་བསྒྱུར་ཆོག་པ་ཡིན། དེ་བཞིན་ད་ལྟ་ཡང་འབྲུག་གཞུང་གི་ (དཔལ་ལྡན་འབྲུག་པ་ཕྱོགས་ལས་རྣམ་རྒྱལ) གཞུང་རྟགས་སུ་བཀོད་པ་འདི་ཡང་། ཞབས་དྲུང་རིན་པོ་ཆེས་ང་བཅུ་དྲུག་མའི་དོན་བསྡུས་ཏེ་གཞུང་རྟགས་སུ་བཀོད་པ་ཡིན། དཔེར་ན། རྒྱ་གར་གཞུང་རྟགས་སེངྒེ་མགོ་ལྔ་པ་ཅན་ལ་རྩིས་མཐོང་བྱ་དགོས་པ་ཆོས་རྒྱལ་ཨ་ཤོ་ཀའི་མཛད་རྗེས་མཚོན་པ་དང་འདྲ་བ་ཡིན། If this seal is visibly stamped onto the official documents of the government and important government orders, everyone will hold them in high regard because this tradition is of essential importance. Shabdrung Rinpoche (1594–1651) [ 3 ] composed this seal, "Sixteen Self-Assertions," as a symbol of the Complete Victor in all Regards. [ 4 ] Since then, this seal was permitted to exercise power over all citizens and political territory of the Bhutanese government. Accordingly, even today, the name of the Bhutanese government, “The Glorious Drukpa: The Victor in All Regards,” [ 5 ] is also established as an administrative symbol since it is the condensed meaning of Shabdrung Rinpoche’s "Sixteen Self-Assertions." Take, for example, the governmental symbol of India, the five-headed lion. The reason it is held in high regard is that it is the representation of the achievements of the Dharma King, Ashoka. This seal is comparable to that symbol. COLOPHON None NOTES [1] This is referring to the dual system of politics and religion. [2] A Wheel-wielding Monarch (cakravartin) is the de facto ruler of the entire universe, bring all under their control single-handedly. They tend to govern the world system in accordance with the spiritual and or universal law, the dharma. For more information, please refer to The Princeton Dictionary of Buddhism. [3] zhabs drung 01 ngag dbang rnam rgyal, BDRC P509 [4] phyogs las rnam par rgyal ba [5] dpal ldan 'brug pa phyogs las rnam rgyal Photo Credit: Kidekhar College of Buddhist Higher Learning Published: May 2021 BIBLIOGRAPHY Slob dpon gnag mdog. 1986. Nga bcu drug ma. In 'Brug dkar-po : 'brug rgyal-khab kyi chos-srid gnas-stangs, pp 94–95. Thurpaling Monastery Bumthang: Lopon Nado. Abstract The first rendition of the seal was written in 1619 by the First Drugpa Zhabdrung, Ngawang Namgyal, after seizing military victory over Puntsok Namgyal, the ruler of Tsang in Tibet. It is purported that Zhabdrung accomplished this triumph through his tantric powers of ritual sorcery. The lines translated here are in a different order in comparison to other editions. Nevertheless, this epic declaration not only helps to establish the emerging country of Bhutan but centralizes Zhabdrung's power in a talismanic nature. SOURCE DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 01:56 TRADITION Drugpa Kagyu INCARNATION LINE Zhabdrung Sungtrul HISTORICAL PERIOD 16th Century 17th Century TEACHERS Tenpe Nyima Lhawang Lodrö TRANSLATOR Tib Shelf INSTITUTION Ralung Monastery STUDENTS The First Drugje Khenpo Pekar Jungn e The Second Drugje Khenpo, Sönam Özer The Third Drugje Khenpo, Pekar Lhundrub The Fourth Drugje Khenpo, Damchö Pekar The Fifth Drugje Khenpo, Söpa Trinl e Ngawang Samten Söpa Pekar AUTHORS Drugpa Zhabdrung, Ngawang Namgyal & Lopön Nadok Sixteen Self-Assertions 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.

Eleventh Day, Ninth Month, Water Pig Year LETTER ONE: These days, [I hope] your Mount Meru like body, which is produced as a result of the glorious and outstanding training of the past, is well and that the series of great benevolent waves of your four virtuous actions are continuously beautiful. Note that from Chabtru Khenpo, [ 1 ] who recently arrived in Lhasa on the 21st day of the 11th Tibetan lunar month of the Water Dog Year (1922), I have received, as offerings for advice, good khataks (offering scarfs) made of Mongolian silk, five zho of rin and tur , [ 2 ] one handkerchief [made of] a type of fine cloth, and a manaho snuff box with a lid and case. [ 3 ] On my side, my conditioned body is not tainted by any harm and is in a state of temporary comfort. I am continuously and happily, with the highest intentions, conducting religious and temporal matters for the benefit of beings and the doctrine, like that of the supreme one’s [ 4 ] life. In the future, too, please be sure to take good care of your health, which is the source of all the auspicious goodness and prosperity, and run [the country] as before to generate waves of benefit for the doctrine and all beings. Moreover, [please] continue to accumulate auspicious merit. Together with this letter, I enclose a blessed protective object, [ 5 ] a sealed pair of handprints, and three handmade, blessed circles of earth. [ 6 ] Sent on the auspicious 11th day of the 9th month of the Water Pig Year (1923). LETTER TWO: These days, [I hope] your body is as stable as conch, which comes from the glorious ocean of virtuous actions, and that you are enjoying the wealth, which competes with the gardens of heavenly paradise. Note that from Chabtru Khenpo, [ 7 ] who recently arrived in Lhasa on the 21st day of the 11th Tibetan lunar month of the Water Dog Year (1922), I have received, as offerings for advice, good khataks (offering scarfs) made of Mongolian silk, and five zho of rin and tur , one handkerchief [made of] a type of fine cloth, and a manaho snuff box with a lid and case. On my side, the conditioned constitution [of my body] is steady, and I endeavour to carry out virtuous actions to spread religious and temporal matters. In the future too, please spread happiness in accordance with local conditions. Moreover, like the good actions of the past, [please] continue to accumulate auspicious merit. Together with this letter, I enclose a blessed protective object, a sealed pair of handprints, and three handmade, blessed circles of earth. Sent on the auspicious 11th day of the 9th month of the Water Pig Year (1923). COLOPHON None NOTES [1] byab[s] khrus mkhan po [2] Zho is a measurement of currency. rin and mthur [3] Ma na ho is a type of precious stone. [4] Supreme one could be one of three things: the Manchu emperor, Russian royalty, or previous incarnations of the Dalai Lama. Given that the first two no longer existed in 1922, it is most likely that he was referring to his previous incarnations [5] For example, an amulet or protective thread [6] Dried soil. It is blessed with mantras and considered auspicious (many ingest it). [7] byabs khrus mkhan po BIBLIOGRAPHY Ta la'i bla ma 13 thub bstan rgya mtsho. 1923. Private Collection. London: Tib Shelf W002 Published: May 2021 Abstract These letters were purchased and are now conserved in a private collection in France. The means of the initial acquisition is unknown. The recipient(s) of the letters are currently unidentified, and their connection with the Thirteenth Dalai Lama is undetermined. We are happy to receive any information concerning these letters. TIB SHELF W002 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 00:27 TRADITION Geluk INCARNATION LINE Dalai Lama HISTORICAL PERIOD 19th Century 20th Century TEACHERS The Third Purchok, Jampa Gyatso The Fourth Amdo Zhamar, Gendun Tendzin Gyatso The Fifth Ling Rinpoche, Lobzang Lungtok Tenzin Trinle The Tenth Tatsak Jedrung, Ngawang Pelden Chokyi Gyeltsen Lobzang Rabsel The Eighty-Second Ganden Tripa, Yeshe Chopel Lerab Lingpa Agvan Dorjiev TRANSLATORS Rachael Griffiths Tib Shelf INSTITUTIONS Ganden Sera Monastery Drepung Monastery Tashilhunpo Kumbum Jampa Ling Tsel Gungtang Ralung Monastery Gyuto Dratsang Reting Monastery Drepung Gomang Dratsang Langdun Manor House Lhasa Tsuklakhang Shol Printery Namgyel Potala Norbulingkha Mentsikhang Ikh Khuree Tsari Bhutan House Wutai Shan Bodhgaya Lhamo Latso STUDENTS Tubten Namdrol The Fifth Reting Rinpoche, Tubten Jampel Yeshe Tenpai Gyeltsen The Ninth Panchen Lama, Tubten Chokyi Nyima Gedun Lungtok Rabgye The Ninth Dorje Drak Rigdzin, Tubten Chowang Nyamnyi Dorje The Sixteenth Karmapa, Rangjung Rigpai Dorje The Second Jamgon Kongtrul, Khyentse Ozer The Eleventh Tongkhor, Lobzang Jigme Tsultrim Gyatso The Fifth Kondor Tulku, Lobzang Namgyel Tendzin Lhundrub Jampa Taye The Sixth Ling Rinpoche, Thupten Lungtok Namgyal Trinle AUTHOR The Thirteenth Dalai Lama, Tubten Gyatso Eleventh Day, Ninth Month, Water Pig Year 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.

Polymath The Fifth Lelung Zhepe Dorje 1697–1740 BDRC P675 TREASURY OF LIVES LOTSAWA HOUSE PHOTO CREDIT The Fifth Lelung Jedrung, Lobzang Trinle (1697–1740), on being recognized as the reincarnation of the Fourth Lelung Jedrung, Gendun Chögyal, had his hair-cutting ceremony carried out by The Sixth Dalai Lama (1683–1706) in 1702. Later the treasure revealer Chöje Lingpa (1681–1720/1722) prophesied that Lelung would be the one to receive and propagate a treasure cycle focussed on a peaceful and wrathful form of Avalokiteśvara. His collected works total some forty-six volumes. In 1740 he passed away at the age of forty-three and was posthumously declared to be the protector deity Drakshul Wangpo who is focused on subduing the spirit Dorje Shugden. Song A Set of Spontaneous Spiritual Songs Lelung Zhepe Dorje 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. Read Aspirational Prayer The Magical Lasso: A Prayer of Aspiration to Accomplish Khecara Lelung Zhepe Dorje A heartfelt prayer to the ḍākinīs of three worlds, composed at Pemokö's Dudul Dewa Chenpo, seeking blessings to master the Vajrayāna path for all beings' benefit. Read Pure Vision Chapter Narrating the Pure Vision of Gesar Lelung Zhepe Dorje Senior Geluk figure Lelung Zhepe Dorje (1697-1740) recounts his extraordinary 1729 pure vision of Gesar of Ling, marking a rare intersection of Geluk tradition with Tibet's epic hero. Read Buddhist An Aspiration to Travel to the Hidden Land of Pemokö Lelung Zhepe Dorje A prayer aspiring to rebirth in Pemakö, a sacred hidden land where dharmic conditions flourish and worldly obstacles dissolve - composed by Lelung Shepé Dorje. 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

An Aspiration to Travel to the Hidden Land of Pemokö རྩ་གསུམ་ཀུན་འདུས་པདྨ་ཐོད་འཕྲེང་རྩལ། tsa sum kündü pema tö treng tsal Embodiment of the Three Roots, Pema Tötrengtsal, དཔའ་བོ་མཁའ་འགྲོའི་ཚོགས་དང་བཅས་པ་རྣམས། pawo khandrö tsok dang chepa nam Together with the gatherings of heroes and ḍākinīs , བདག་གི་སྨོན་པ་འགྲུབ་པའི་དཔང་པོ་རུ། dak gi mönpa drubpé pangpo ru Come here unimpededly and remain ཐོགས་མེད་གཤེགས་ལ་འདིར་བཞུགས་དགོངས་སུ་གསོལ། tokmé shek la dir shuk gong su sol Witnessing me as I make this aspiration, I pray. བདག་གཞན་སྐྱེ་འཕགས་ཀུན་ཀྱི་དུས་གསུམ་དུ། dakshen kyé pak kün kyi dü sum du Through whatever collections of virtue that accumulated throughout the three times by myself བསགས་པའི་དགེ་ཚོགས་ཇི་སྙེད་བགྱིས་པ་དང་། sakpé gé tsok jinyé gyipa dang And others, all ordinary beings and noble ones, རིག་འཛིན་མཁའ་འགྲོའི་ཐུགས་བསྐྱེད་བདེན་སྟོབས་ཀྱིས། rigdzin khandrö tukkyé den tob kyi And the power of the truth of the bodhicitta resolve of the vidyādharas and ḍākinīs , སྨོན་པའི་དོན་འདི་ཐོགས་མེད་མྱུར་འགྲུབ་ཤོག mönpé dön di tokmé nyur drub shok May the aim of this aspiration be quickly accomplished without impediment! གངས་ཅན་སྐྱེ་དགུའི་བསོད་ནམས་ཞིང་མཆོག་ཏུ། gangchen kyegü sönam shing chok tu In this supreme meritorious realm of the people of the snow mountains, པདྨས་བྱིན་བརླབ་སྦས་གནས་ཀུན་ཀྱི་མཆོག pemé jin lab bé né kün kyi chok Supreme among all the hidden lands blessed by Padmasambhava is མཁའ་སྤྱོད་གཉིས་པ་པདྨོ་བཀོད་འདི་ཡི། khachö nyipa pemo kö di yi This second Khecara, Pemokö— ངོ་མཚར་སྣང་བ་གཏན་ལ་ཕེབས་པར་ཤོག ngotsar nangwa ten la pebpar shok May we see its wondrous marvel in actuality! འབྱུང་བཞིའི་གཡང་བཅུད་སྣོད་ཀྱི་དགེ་བཅུ་རྒྱས། jung shi yang chü nö kyi gé chu gyé In the environment of the essential wealth of the four elements, the ten virtues increase, and ལོ་ལེགས་སྐྱ་རྒྱལ་འདོད་དགུ་ངང་གིས་འདུ། lo lek kya gyal dögu ngang gi du The grain of a good harvest and everything one could desire naturally come together ནད་ཡམས་འཁྲུགས་རྩོད་དུས་ཀྱི་ཆད་པ་ཀུན། né yam truktsö dü kyi chepa kün Even the names of the calamities of contagious disease, strife, and war are not heard— མིང་ཡང་མི་གྲགས་རྟག་ཏུ་ཤིས་པར་ཤོག ming yang mi drak taktu shipar shok May there be this constant auspiciousness! ཀླ་ཀློ་མི་རྒོད་གཅན་གཟན་འབུ་སྦྲང་སོགས། lalo migö chenzen bu drang sok Barbarians, savages, carnivorous wild beasts and insects and the like, མཆུ་སྡེར་མཆེ་བ་ཅན་ཀྱི་གདུག་རྩུབ་དང་། chu der chewachen kyi duktsub dang With their menacing claws, fangs, and beaks, as well as གནས་སྲུང་སྡེ་བརྒྱད་མཁའ་འགྲོའི་ཆོ་འཕྲུལ་སོགས། né sung dé gyé khandrö chotrul sok The sorcerous tricks of the local guardians, the eight classes of spirits, and the ḍākinīs — གཟུགས་མེད་འཚུབ་མའི་བར་ཆད་ཞི་བར་ཤོག zukmé tsub mé barché shiwar shok May all unseen disruptive obstacles be pacified! སྐྲངས་འབུར་ཤུ་ཐོར་ཚད་ནད་རྐང་འབམ་དང་། trang bur shu tor tsé né kang bam dang May swollen protrusions, abscesses, inflammatory diseases, elephantiasis, དམུ་ཆུ་གྲང་བ་ཆུ་སེར་ལ་སོགས་པའི། mu chu drangwa chuser lasokpé Edema, cold natured illnesses, lymphatic disorders, and all such illnesses འབྱུང་བཞིའི་ནད་དང་དུག་རླངས་རྒྱུན་ཆད་ཅིང་། jung shi né dang duk lang gyünché ching Of the four elements and infectious vapours, དོན་གཉེར་ཅན་ཀུན་བགེགས་མེད་བགྲོད་པར་ཤོག dönnyer chen kün gekmé dröpar shok Be eliminated and all who possess ardour travel without obstruction! གངས་ཅན་བོད་ཀྱི་སྐལ་ལྡན་ཀུན་འདུ་ཞིང་། gangchen bö kyi kalden kün du shing May the fortunate ones of snowy Tibet come together བཤད་སྒྲུབ་ཐུབ་བསྟན་སྙིང་པོ་དར་བ་དང་། shedrub tubten nyingpo darwa dang And spread the essential teachings of theory and practice, ཁྱད་པར་རྡོ་རྗེའི་ཐེག་པའི་མྱུར་ལམ་ལས། khyepar dorjé tekpé nyurlam lé Particularly, by the swift path of the Vajrayāna , སྦས་གནས་གྲུབ་ཐོབ་ཕོ་མོས་གང་བར་ཤོག bé né drubtob po mö gangwar shok May the hidden land be filled with male and female accomplished ones. གང་ཞིག་གནས་འདིར་བགྲོད་པ་ཙམ་བགྱིས་མོས། gangshik né dir dröpa tsam gyi mö Whoever merely aspires to reach this place— སྡིག་སྒྲིབ་ཉེས་ལྟུང་དྲི་མའི་ཚོགས་དག་ནས། dikdrib nyetung drimé tsok dak né Their accumulated stains of misdeeds, obscurations, faults, and downfalls will be purified, ཉམས་དང་རྟོགས་པ་ངང་གྱིས་འབར་བ་དང་། nyam dang tokpa ngang gyi barwa dang And by the natural blazing of experience and realisation, རྩ་རླུང་ཐིག་ལེ་སྨིན་ཅིང་གྲོལ་བར་ཤོག tsa lung tiklé min ching drolwar shok May the channels, winds, and essences ripen and be liberated! གནས་འདིའི་སྒོ་འབྱེད་བཞད་པའི་རྡོ་རྗེ་དང་། né di gojé shepé dorjé dang May the intentions of the ones who opened this hidden land, Zhepe Dorje and རྒྱལ་ཡུམ་ལྷ་གཅིག་རྡོ་རྗེ་སྐྱབས་བྱེད་ཀྱི། gyalyum lha chik dorjé kyab jé kyi The mother of the victorious ones Lhachik Dorje Kyabje, [ 1 ] ཐུགས་ཀྱི་བཞེད་པ་ཇི་བཞིན་འགྲུབ་པ་དང་། tuk kyi shepa jishin drubpa dang Be accomplished just as they were made. བསྐལ་པ་རྒྱ་མཚོའི་བར་དུ་ཞབས་བརྟན་ཤོག kalpa gyatsö bardu shabten shok May they both live for an ocean of eons! གསང་མཆོག་མཁའ་འགྲོ་རྒྱ་མཚོས་ལུང་བསྟན་པའི། sang chok khandro gyatsö lungtenpé Those prophesied by the vast multitudes of supremely secret ḍākinīs , སྣ་འདྲེན་དཔའ་བོ་དཔལ་རྒྱལ་རྗེ་འབངས་ཀུན། na dren pawo pal gyal jebang kün The guide, the heroes, the glorious king, the lord and his subjects, གནས་སྐབས་མངོན་མཐོའི་ལེགས་ཚོགས་ཀུན་རྒྱས་ཤིང་། nekab ngön tö lektsok kün gyé shing For the time being, may all excellent things of the higher realms increase for them, and མཐར་ཐུག་པདྨ་འོད་དུ་གྲོལ་བར་ཤོག tartuk pema ö du drolwar shok May they ultimately be liberated in the [Palace of] Lotus Light! མཁའ་འགྲོ་རྒྱ་མཚོས་རྟག་ཏུ་གྲོགས་མཛད་ཅིང་། khandro gyatsö taktu drok dzé ching May the hosts of ḍākinīs always offer companionship, དམ་ཅན་སྲུང་མས་འཕྲིན་ལས་སྒྲུབ་པ་དང་། damchen sungmé trinlé drubpa dang The oath-bound protectors accomplish their enlightened activities, and ཇི་ལྟར་བརྩིས་པའི་ལས་ཀྱི་བྱ་བ་ཀུན། jitar tsipé lé kyi jawa kün Every deed and action, just as they have been divined, བསྟན་འགྲོའི་དོན་ཆེན་ཁོ་ནར་འགྱུར་བར་ཤོག ten drö dön chen khonar gyurwar shok Result only in great benefit for the teachings and beings! གནས་འདིའི་ཕྱོགས་སུ་ངལ་བ་བརྟེན་པ་ཀུན། né di chok su ngalwa tenpa kün May all the weary ones who strive to reach this place རྟག་ཏུ་བླ་མ་མཁའ་འགྲོས་རྗེས་བཟུང་སྟེ། taktu lama khandrö jezung té Always be watched over and accepted by the guru and ḍākinīs , and ཐུགས་རྗེའི་བྱིན་རླབས་སྙིང་ལ་འཇུག་པ་དང་། tukjé jinlab nying la jukpa dang The blessing of compassion enter into their hearts, འདི་ཕྱིའི་དོན་རྣམས་ངང་གིས་འགྲུབ་པར་ཤོག di chi dön nam ngang gi drubpar shok So they naturally accomplish the benefit of this life and the next! སྤྲུལ་པའི་གནས་འདིའི་རྟེན་འབྲེལ་འགྲིག་པའི་མཐུས། trulpé né di tendrel drikpé tü May all the invading enemies of snowy Tibet be averted གངས་ཅན་བོད་ཀྱི་མཐའ་དམག་ཀུན་བཟློག་ཅིང་། gangchen bö kyi tamak kün dok ching By the power of the auspicious interdependence of this emanating place, and སྐྱེ་དགུ་ཐམས་ཅད་བོད་ཞིང་སྐྱིད་པ་དང་། kyegu tamché bö shing kyipa dang May all the beings of the land of Tibet be happy, and ཐུབ་པའི་བསྟན་པ་དར་ཞིང་རྒྱས་པར་ཤོག tubpé tenpa dar shing gyepar shok The doctrine of the Buddha flourish and spread! ངན་སོང་གསུམ་གྱི་སྡུག་བསྔལ་ཀུན་ཆད་ཅིང་། ngensong sum gyi dukngal kün ché ching May all the suffering of the three lower realms cease, and ཁམས་གསུམ་འོག་མིན་ཞིང་དུ་འབྱོངས་པ་དང་། kham sum womin shing du jongpa dang The three realms attain the perfection of Akaniṣṭha ! ཇི་སྲིད་ནམ་མཁའ་ཟད་པར་མ་གྱུར་བར། jisi namkha zepar magyurwar May the ornamented wheels of the three secrets blaze གསང་གསུམ་རྒྱན་གྱི་འཁོར་ལོ་འབར་བར་ཤོག sang sum gyen gyi khorlo barwar shok For as long as space remains! COLOPHON ཅེས་ལའང་དཔའ་བོའི་ཁྱུ་མཆོག་འོར་ཤོད་ཨོ་རང་གི་ཁྱིམ་བདག་ཆེན་པོ་དཔལ་རྒྱལ་གྱིས་སྦས་ཡུལ་ཆེན་པོ་པདྨ་བཀོད་མགྲིན་པ་ལོངས་སྤྱོད་ཀྱི་འཁོར་ལོའི་ཆ་ལས་གནས་ནང་སྡིངས་ཀྱི་སྒྲུབ་སྡེ་པདྨ་འོད་གླིང་གི་འདུས་པ་རྣམས་ལ་རྒྱུན་དུ་བཙུགས་ཆོག་པ་དགོས་ཚུལ་གྱིས་བསྐུལ་མ་མཛད་པ་བཞིན་རིག་པ་འཛིན་པ་བཞད་པའི་རྡོ་རྗེས་བག་ཡོད་ཅེས་པ་ཆུ་མོ་གླང་གི་ལོ་སྤྲེའུ་ཟླ་བའི་དཀར་ཕྱོགས་ཀྱི་གྲལ་ཚེས་དགེ་བར་པདྨ་ཡང་སྡོང་གི་ཁང་བུར་ཤར་མར་སྤེལ་བའི་ཡི་གེ་པ་ནི་རྡོ་རྗེ་གསང་བདག་གོ། Thus, the great householder Palgyal[ 2 ] of the supremely heroic Orshö Orang family requested Zhepe Dorje on behalf of the monks of the Pema Ö Ling retreat center in the sacred place of Nang Ding, which is the aspect of the throat cakra of enjoyment in the great hidden land of Pemakö , for an essential [prayer] that would be suitable for regular use. Accordingly, in the quaint residence of Pema Yangdong Dorje on the virtuous day of the first half of the Monkey month in the Female Water Ox year (1733) called Incautious[ 3 ], the vidyādhara Zhepe Dorje clearly dictated [this prayer] to the scribe Dorje Sangdak. NOTES [1] Lha gcig rdo rje skyabs byed, BDRC P2CN4771 [2] Personal Communication – Franz-Karl Ehrhard (2018). Orshö Orang were landed nobility in eastern Kongpo and important benefactors (sbyin bdag) specifically to Chöje Lingpa (1682–1720). The transliteration for this textual line is: dpa' bo'i khyu mchog 'or shod o rang gi khyim bdag chen po dpal rgyal gyis. [3] The term for the female Water Ox is bag med (pramādin). Although it is a rendering of a negative verb of existence—med pa, it is commonly written with a positive verb of existence—yod pa, lending to a rendering of bag yod. [4] For more information about the life of Lelung Zhepai Dorje see Tom Greensmith” The Fifth Lelung Jedrung, Treasury of Lives . Photo credit: Lelung Dharma Centre Thanks to Adam Pearcey at Lotsawa House for his editing. Published: December 2020 BIBLIOGRAPHY Lelung Jedrung Zhepe Dorje (sle lung rje drung bzhad pa’i rdo rje). 1982. sbas yul pad+mo bkod du bgrod pa’i smon lam . In gsung ’bum/bzhad pa’i rdo rje , vol.7, 515–520. 大谷大学图书馆. 京都市. BDRC W1CZ2744 . Abstract A prayer to take rebirth in the hidden sanctuary of Pemakö, where obstacles such as sickness and conflict are scarce or nonexistent and favourable conditions may aid progress on the Dharma path. BDRC LINK W1CZ2744 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 00:27 TRADITION Geluk | Nyingma INCARNATION LINE Lelung Jedrung HISTORICAL PERIOD 18th Century TEACHERS The Sixth Dalai Lama, Tsangyang Gyatso The Fifth Panchen Lama, Lobsang Yeshé Damchö Sangpo Mingyur Paldrön Chöje Lingpa Dönyö Khedrup The First Purchok, Ngawang Jampa Ngawang Chödrak Yeshé Gyatso Damchö Gyatso Losal Gyatso Lhündrup Gyatso Dungkar Tsangyang Drukdrak TRANSLATOR Tib Shelf INSTITUTIONS Lelung Monastery Mindroling Ngari Dratsang Chokhor Gyal Trandruk Potala Tsari STUDENTS Kunga Mingyur Dorj e Dorje Yom e Kunga Paldzom Lobsang Lhachok Dönyö Khedrub Polhané Sönam Tobgyé Ngawang Jampa Mingyur Paldrön The Fifth Dorje Drak Rigdzin, Kalzang Pema Wangchuk Lhasang Khan AUTHOR Lelung Zhepe Dorje An Aspiration to Travel to the Hidden Land of Pemokö VIEW ALL PUBLICATIONS NEXT PUBLICATION > < PREVIOUS PUBLICATION Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate Subscribe to our newsletter Support Tib Shelf's ongoing work & Subscribe Today! 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The Magical Lasso: A Prayer of Aspiration to Accomplish Khecara ཨེ་མ་ཧོ། emaho Emaho! སྣང་གྲགས་འགྱུ་བའི་ཆོས་རྣམས་ཀུན། ། nangdrak gyuwé chönam kün All phenomena which appear, resound, and pass through the mind འཇོ་སྒེག་ལྷ་མོའི་རྣམ་འགྱུར་དུ། ། jogek lhamö namgyur du Are the appearances of the charming goddess, ཅིར་ཡང་རོལ་པའི་སྒྱུ་འཕྲུལ་ཅན། ། chiryang rölpé gyutrül chen Who magically displays as anything whatsoever: རང་རིག་ཕྱག་རྒྱ་ཆེན་མོར་འདུད། ། rangrig chakgya chenmor dü To the reflexive awareness of the Great Seal Mahāmudrā, I bow down. ཐོག་མཐའ་མེད་པའི་རྡོ་རྗེའི་སེམས། ། togta mepé dorjé sem Through the vajra mind, which has neither beginning nor end འཁོར་འདས་ཀུན་ལ་ཁྱབ་པ་ཡིས། ། khordé künla khyabpa yi And which pervades the whole of saṃsāra and nirvāṇa, འཆིང་དང་གྲོལ་མཛད་དེ་དང་དེར། ། chingdang drölzé dedang der You manifest in untold ways for those who are bound and set free— ཅིར་ཡང་འཆར་བའི་ལྷ་ཚོགས་དགོངས། ། chiryang charwé lhatsok gong Assembly of deities, please consider me! བདག་ནི་ཐོག་མ་མེད་པ་ནས། ། dagni tokma mepa né Throughout beginningless time, ཀུན་ནས་དཀྲིས་པས་རྣམ་པར་དཀྲུགས། ། küné tripé nampar truk I have been plagued by my [mental] entanglements, ལས་ཉོན་སྲ་བའི་ཞགས་པས་བཅིངས། ། lenyön sawé shakpé ching And the intractable lasso of karma and afflictions has tightened around me ཉམ་ཐག་འཁོར་བའི་གནས་སུ་འཁྱམས། ། nyamtak khorwé nesu khyam As I wander through the destitute abodes of saṃsāra. ད་ནི་འཇིགས་པས་ཡིད་གདུངས་ཏེ། ། dani jigpé yidung té Now my mind is tortured by fear, སྐྱབས་གནས་ཁྱེད་རྣམས་མ་ལགས་པའི། ། kyabné khyenam malak pé So from the depth of my heart, I take refuge in you, གཙོ་བོ་གཞན་དུ་སྐྱབས་མ་མཆིས། ། tsowo shendu kyabma chi For there are no principal protectors other than you, སྙིང་ནས་ཁྱོད་ལ་སྐྱབས་སུ་མཆི། ། nyingné khyöla kyabsu chi The sources of refuge! གདུང་བའི་མིག་ནས་མཆི་མ་འཁྲུག ། dungwé migné chima truk Tears flood from my despairing eyes; སྐྱོ་བའི་སྨྲེ་སྔགས་ཤུགས་རིང་འབྱིན། ། kyowé mengak shugring jin I cry out in sorrow and sigh deeply; བཟོད་མེད་སྙིང་རླུང་ཁོང་ནས་ལངས། ། sömé nyinglung khongné lang And an unbearable melancholy arises from within; གསོལ་བ་འདེབས་པ་འདི་གཟིགས་སམ། ། sölwa debpa disik sam Can you not perceive this supplication of mine? ཀྱེ་མ་བདག་ནི་ཁྱོད་བསམས་ནས། ། kyema dagni khyösam né Alas, I have been thinking of you ཉིན་མཚན་ལེ་བར་མ་མཆིས་པར། ། nyintsen lewar machi par Uninterruptedly, day and night. གདུང་བས་སྐྱབས་སུ་རེ་བ་ལ། ། dungwé kyabsu rewa la And so, will you not compassionately consider ཐུགས་རྗེས་དགོངས་པར་མི་མཛད་དམ། ། tugjé gongpar mizé dam My yearning hope for refuge? གཏིང་མཐའ་མེད་པའི་རྒྱ་མཚོ་འདིར། ། tingta mepé gyatso dir In this bottomless and boundless ocean, གནས་བཅས་འཇིགས་པས་གཙེས་པའི་དུས། ། neché jigpé tsepé dü When its inhabitants are oppressed by fear, དབུགས་དབྱུང་གཟེངས་བསྟོད་མི་མཛད་ན། ། ugyung sengtö mizé na If you do not provide respite and encouragement, ཁྱོད་ཀྱི་ཐུགས་རྗེས་ཅི་ཞིག་བྱ། ། khyökyi tugjé chishik ja What is the use of your compassion? ཡུན་རིང་དུས་ནས་བསྒྲུབས་པ་ཡིས། ། yünring düné drubpa yi As I have engaged in your practice for a long time, མ་གཅིག་ལྷ་མོ་ཁྱེད་རྣམས་ཀྱི། ། machik lhamo khyenam kyi Sole mother goddess, མཛེས་ཞལ་ནམ་མཁའི་རྗེས་འགྲོ་བ། ། dzéshal namkhé jedro wa Will you not deign to reveal just a tiny portion of ཟུར་ཙམ་སྟོན་པར་མི་གནང་ངམ། ། surtsam tönpar minang ngam Your exquisite face that resembles the sky? ལས་ཉོན་སྲ་བའི་དཔྱང་ཐག་འདི། ། lenyön sawé changtak di This tight collar of karma and mental afflictions, ཕན་མཛད་ཐུགས་རྗེའི་རལ་གྲི་ཡིས། ། penzé tugjé raldri yi If you do not swiftly act to sever it མྱུར་དུ་གཅོད་པར་མི་མཛད་ན། ། nyurdu chöpar mizé na With the beneficial sword of compassion, ཁྱོད་ཀྱི་ཐུགས་དམ་མི་ཉམས་སམ། ། khyökyi tugdam minyam sam Would this not undermine your sacred commitments? ཁྱོད་ཀྱང་སྔོན་གྱི་དུས་ཀྱི་ཚེ། ། khyökyang ngöngyi dükyi tsé When even in your previous lives, བདག་ལྟར་རྨོངས་པ་ཞིག་ལགས་ན། ། dagtar mongpa shiklak na You were once deluded like me; སྒོ་གསུམ་མི་ཤེས་བག་མེད་པས། ། gosum mishé bagmé pé If, through unawareness and carelessness of my three doors, ནོངས་པར་ཐུགས་ཀྱང་འཁྲུག་མི་འཚལ། ། nongpar tukyang trugmi tsal I make mistakes, there is no need to be upset. ཤིན་ཏུ་བཙོག་པའི་རྐྱལ་པ་ལ། ། shintu tsogpé kyalpa la How could the excellent nature arise རང་བཞིན་བཟང་པོ་ཅི་ལ་འཆར། ། rangshin sangpo chila char In such a filthy leather bag [as this body]? དེ་ཕྱིར་བདག་གིས་ནོངས་པ་རྣམས། ། dechir dagi nongpa nam Compassionate one, for this reason, བཟོད་པར་བཞེས་ཤིག་ཐུགས་རྗེ་ཅན། ། söpar shéshik tugjé chen Please be patient with the mistakes I have made! རྩ་གསུམ་ལྷ་ཡི་འཁོར་ལོ་ནས། ། tsasum lhayi khorlo né Bless me so that I may be benefitted བེམ་པོའི་རྣམ་འགྱུར་ཚུན་ཆད་ཀྱིས། ། bempö namgyur tsünché kyi By whatever manifestations are appropriate, བཀོད་པ་གང་ལ་གང་འཚམས་པས། ། köpa gangla gangtsam pé From the maṇḍalas of Three Root deities བདག་ལ་ཕན་པར་བྱིན་གྱིས་རློབས། ། dagla penpar jingyi lob Down to expressions of inanimate form! གཟུགས་སུ་སྣང་བའི་དངོས་པོ་ཀུན། ། suksu nangwé ngöpo kün As all things which visibly appear མཐོང་བ་ཙམ་གྱིས་ཡིད་འཕྲོག་པའི། ། tongwa tsamgyi yitrok pé Arise as the display of the lovely and beautiful goddess, མཛེས་སྡུག་ལྷ་མོའི་རོལ་པར་ཤར། ། dzeduk lhamö rölpar shar Whose mere glance is enchanting; བདེ་ཆེན་འབར་བར་བྱིན་གྱིས་རློབས། ། dechen barwar jingyi lob Please bless me that the great bliss blazes forth! ཟིན་དང་མ་ཟིན་སྒྲ་རྣམས་ཀུན། ། sindang masin dranam kün As all sounds, whether natural or deliberately produced, གྲག་སྟོང་སྔགས་ཀྱི་འཁོར་ལོར་འབྱོངས། ། dragtong ngakyi khorlor jong Manifest as the wheel of mantra—sound and emptiness, རླུང་སྔགས་གཉིས་སུ་མི་ཕྱེད་པའི། ། lungngak nyisu miché pé Please bless me so that the power of ནུས་པ་འབབ་པར་བྱིན་གྱིས་རློབས། ། nüpa babpar jingyi lob The indivisibility of prāṇa and mantra arises! རྟོག་ཚོགས་གང་ཤར་སྣང་བ་ཀུན། ། togtsok gangshar nangwa kün Let whatever conceptual patterns arise, all appearances, སྔོན་བསུ་རྗེས་གཅོད་མེད་པར་དེངས། ། ngönsu jechö mepar deng Dissipate without being anticipated or pursued; རང་སར་བཞག་པས་ཆོས་སྐུར་གྲོལ། ། rangsar shakpé chökur dröl And as I allow them to rest in their own place, so that they are liberated in the dharmakāya, རྟོགས་པ་འབར་བར་བྱིན་གྱིས་རློབས། ། togpa barwar jingyi lob Please bless me so that realisation may blaze forth! གནས་གསུམ་མཁའ་འགྲོ་མ་ལུས་པ། ། nesum khandro malü pa May all ḍākinīs of the three worlds རང་དབང་མེད་པར་གྲོགས་སུ་ཁུག ། rangwang mepar drogsu khuk Be summoned irresistibly as companions; ཡིད་ཀྱི་རེ་བ་སྐོང་བྱེད་པའི། ། yikyi rewa kongjé pé Please bless me that they may grant the attainments དངོས་གྲུབ་སྩོལ་བར་བྱིན་གྱིས་རློབས། ། ngödrub tsölwar jingyi lob That fulfil the hopes within my mind! དམ་ཅན་རྒྱ་མཚོ་མ་ལུས་པས། ། damchen gyatso malü pé Let the ocean of oath-bound ones, without exception, འགལ་རྐྱེན་བར་ཆད་ཐམས་ཅད་སེལ། ། galkyen barché tamché sel Clear away all adversity and obstacles. རབ་འབྱམས་འཕྲིན་ལས་རྣམ་པ་བཞི། ། rabjam trinlé nampa shi Please bless me that they may accomplish, without hindrance, ཐོགས་མེད་བསྒྲུབ་པར་བྱིན་གྱིས་རློབས། ། togmé drubpar jingyi lob The infinite array of the four types of enlightened activity! བཟང་ངན་རྐྱེན་གྱི་བྱེ་བྲག་ཀུན། ། sangngen kyengyi jedrak kün Let the variety of good and bad conditions ཐམས་ཅད་རོ་གཅིག་རྒྱན་དུ་ཤར། ། tamché rochik gyendu shar Arise as the ornament of one taste. འདེམས་ངོའི་དགག་སྒྲུབ་མེད་པ་ཡི། ། demngö gagdrub mepa yi Please bless me to practice the yogic conduct བརྟུལ་ཞུགས་སྤྱོད་པར་བྱིན་གྱིས་རློབས། ། tülshuk chöpar jingyi lob In which there is no preference for cultivating or rejecting. སྣང་བ་སྟོང་པའི་རྩལ་དུ་ཤར། ། nangwa tongpé tsaldu shar As appearances arise as the dynamic expression of emptiness, སྟོང་པ་རྟེན་འབྲེལ་ཉིད་དུ་ངེས། ། tongpa tendrel nyidu ngé And emptiness is ascertained as dependent arising itself, ཟུང་འཇུག་ཅོག་བཞག་ཆེན་པོར་འབྱམས། །་ sungjuk chogshak chenpor jam Please bless me [to attain] the Great Perfection རྫོགས་པ་ཆེན་པོར་བྱིན་གྱིས་རློབས། ། dzogpa chenpor jingyi lob And merge into the great, freely resting union. དབྱིངས་རིག་ཀ་དག་ཆེན་པོ་དང་། ། yingrik kadak chenpo dang The great primordial purity of space-awareness རྩལ་སྣང་ལྷུན་གྲུབ་ཐོད་རྒལ་གཉིས། ། tsalnang lhündrub tögal nyi And the spontaneously accomplished manifestation of dynamic energy, Leaping Over— རེས་འཇོག་ཕྱོགས་རེར་མ་གོལ་བའི། ། rejok chokrer magol wé Please bless me that I may practice the excellent path ལམ་བཟང་སྤྱོད་པར་བྱིན་གྱིས་རློབས། ། lamsang chöpar jingyi lob That does not stray into favouring one practice over another. དང་པོར་ཆོས་ཉིད་སྣང་བ་ཤར། ། dangpor chönyi nangwa shar First, the vision of dharmatā arises, བར་དུ་སྣང་བས་ཕྱོགས་ཀུན་ཁྱབ། ། bardu nangwé chok künkhyab Then, the visions extend in all directions, ཐ་མར་ཀུན་ཀྱང་དབྱིངས་སུ་ཐིམ། ། tamar künkyang yingsu tim Finally, everything dissolves into space; གྲོལ་སར་ཕྱིན་པར་བྱིན་གྱིས་རློབས། ། drölsar chinpar jingyi lob Please bless me to reach the state of liberation! གནས་མཆོག་པདྨོ་བཀོད་ལ་སོགས། ། nechok pemo köla sok In the naturally manifesting buddha-fields of Akaniṣṭha གནས་གསུམ་མཁའ་འགྲོ་ཀུན་འདུ་བའི། ། nesum khandro kün duwé And places where all ḍākinīs of the three worlds gather, རང་སྣང་འོག་མིན་ཞིང་རྣམས་སུ། ། rangnang ogmin shingnam su Supreme holy sites, such as Pemokö, འགྲོ་དོན་སྐྱོང་བར་བྱིན་གྱིས་རློབས། ། drodön kyongwar jingyi lob Please bless me to attend to beings’ benefit! དུས་གསུམ་རྒྱལ་བ་ཐམས་ཅད་ཀྱིས། ། düsum gyalwa tamché kyi Please bless me that I may tame མངོན་སུམ་འདུལ་བར་མ་ནུས་པའི། ། ngönsum dülwar ma nüpé All beings of lesser fortune, however many there are, སྐལ་དམན་སྐྱེ་བོ་ཇི་སྙེད་པ། ། kalmen kyewo jinye pa Those whom all the victorious ones of the three times བདག་གིས་འདུལ་བར་བྱིན་གྱིས་རློབས། ། dagi dülwar jingyi lob Are incapable of taming directly! ནམ་མཁའ་ཟད་པར་མ་གྱུར་པར། ། namkha separ magyur par Please bless me that I may carry out the benefit of beings, སྐྱོ་ངལ་མེད་པའི་སྤྱོད་པ་ཡིས། ། kyongal mepé chöpa yi Tirelessly and without discouragement, འཕེལ་འགྲིབ་མེད་པ་འགྲོ་བའི་དོན། ། peldrib mepa drowé dön Without my actions waxing and waning, བདག་གིས་སྤྱོད་པར་བྱིན་གྱིས་རློབས། ། dagi chöpar jingyi lob Until space itself fades away! བདག་ནི་མཐོང་དང་ཐོས་པ་དང་། ། dagni tongdang töpa dang May all those who see or hear me, མིང་ཙམ་འཛིན་པར་བྱེད་པ་ཡང་། ། mingtsam dzinpar jepa yang Or even merely recall my name, ཁམས་གསུམ་འཁོར་བ་དོང་སྤྲུགས་ཏེ། ། khamsum khorwa dongtruk té Be delivered from the depths of saṃāra’s three realms. ཆམ་གཅིག་གྲོལ་བར་བྱིན་གྱིས་རློབས། ། chamchik drölwar jingyi lob Bless me that I may simultaneously liberate them all! གང་ཞིག་ཕན་པར་སེམས་པ་དང་། ། gangshik penpar sempa dang Bless me to train those whose minds are altruistic, བཏང་སྙོམས་བར་མ་དག་ཀྱང་རུང་། ། tangnyom barma dakyang rung As well as those with feelings of indifference, བརྙས་སྨོད་བརྡེག་འཚོག་མཚང་འབྲུ་བ། ། nyemö degtsok tsangdru wa And especially those who would disparage others, ལྷག་པར་འདུལ་བར་བྱིན་གྱིས་རློབས། ། lhakpar dülwar jingyi lob Or abuse them and expose their hidden faults. དུག་གསུམ་དྲག་པོས་རྒྱུད་སྦགས་ཤིང་། ། dugsum drakpö gyübak shing The beings whose mind streams are sullied by the intense three poisons, ངན་སོང་གསུམ་དང་ཁྱད་པར་དུ། ། ngensong sumdang khyepar du And those who experience the suffering of the three lower realms, བར་དོའི་སྡུག་བསྔལ་ལ་སྤྱོད་པའི། ། bardö dugngal lachö pé And in particular the suffering of the intermediate state; འགྲོ་བ་འདུལ་བར་བྱིན་གྱིས་རློབས། ། drowa dülwar jingyi lob Please bless me so that I may tame them all! རིག་འཛིན་པདྨ་འབྱུང་གནས་དང་། ། rigzin pema jungné dang Please bless me so that my mind may be of one taste ཐུགས་ཀྱི་དགོངས་པར་རོ་གཅིག་པས། ། tugkyi gongpar rochik pé With the enlightened wisdom mind of Vidyādhara Padmasambhava, རྣམ་ཐར་མཉམ་པར་སྤྱོད་པ་ཡི། ། namtar nyampar chöpa yi And I may thereby accomplish the two aims དོན་གཉིས་འགྲུབ་པར་བྱིན་གྱིས་རློབས། ། dönnyi drubpar jingyi lob Through conduct that is comparable to his life of liberation! བདག་ནི་གལ་ཏེ་ཚེ་འདི་ལ། ། dagni galté tsedi la If I do not seize བཙན་ས་ཟིན་པར་མ་གྱུར་ན། ། tsensa sinpar magyur na The citadel [of enlightenment] in this life, ནམ་ཞིག་འཆི་བའི་དུས་ཀྱི་ཚེ། ། namshik chiwé dükyi tsé Then, when I reach the moment of death, ཁྱེད་རྣམས་བསུ་བའི་ཕྱིར་གཤེགས་ཤིག ། khyenam suwé chirshek shik May you all come back to welcome me. ཞལ་གྱི་དཀྱིལ་འཁོར་གསལ་པོར་སྟོན། ། shalgyi kyilkhor salpor tön May you clearly reveal the maṇḍala of your face, དབུགས་དབྱུང་གསུང་གི་སྣང་བ་སྩོལ། ། ugyung sunggi nangwa tsöl Bestow the elucidation of your comforting speech, བརྩེ་གདུང་མཛའ་བའི་ཐུགས་རྗེས་བཟུང་། ། tsedung dzawé tugjé sung Embrace me with your compassion of love, affection, and friendliness, འོད་གསལ་བདེ་བ་ཆེན་པོར་དྲོངས། ། ösal dewa chenpor drong And lead me to the great bliss of luminosity. འཁྲུལ་བའི་སྣང་བར་ཨ་འཐས་པའི། ། trülwé nangwar até pé When the terrors of the intermediate state arise བར་དོའི་འཇིགས་སྐྲག་ཤར་བ་ན། ། bardö jigtrak sharwa na As deluded perception solidifies, མདུན་བསུས་རྒྱབ་སྐྱོར་མཐའ་ནས་བརྟེན། ། dünsü gyabkyor tané ten Be a welcome in front, a support behind, and an assistance all around. འཁྲུལ་པ་ཐམས་ཅད་རང་སར་སྐྱོངས། ། trülpa tamché rangsar kyong Keep all delusions in their own place! བར་དོར་གྲོལ་བར་མ་གྱུར་ན། ། bardor drölwar magyur na If I am not liberated in the intermediate state, སྤྲུལ་པའི་ཞིང་ཁམས་སྣ་ཚོགས་སུ། ། trülpé shingkham natsok su May I be born on the stem of a lotus པདྨའི་སྡོང་པོ་ལས་སྐྱེས་ཏེ། ། pemé dongpo lekyé té In various emanated pure lands, མཚན་དང་ལྡན་པའི་ལུས་ཐོབ་ཤོག ། tsendang denpé lütob shok And may I obtain a body endowed with the marks of enlightenment! སྤྱན་དང་མངོན་ཤེས་གཟུངས་སྤོབས་སོགས། ། chendang ngönshé sungpob sok Through the limitless gates of meditative absorption, ཏིང་འཛིན་སྒོ་བརྒྱ་མཐའ་ཡས་པས། ། tingzin gogya tayé pé Including the divine eye, clairvoyance, retention, and eloquence, བདག་རྒྱུད་ལྷག་པར་ཕྱུག་པ་དང་། ། dagyü lhagpar chugpa dang May my mind stream become abundantly enriched, འཕྲིན་ལས་རྣམ་བཞིར་དབང་འབྱོར་ཤོག ། trinlé namshir wangjor shok And may I gain mastery over the four kinds of enlightened activity! འབྱུང་བཞིའི་གནོད་པས་མི་བརྫི་ཞིང་། ། jungshi nöpé mizi shing May I not fall victim to harm from the four elements, འཆི་མེད་རྡོ་རྗེའི་སྐུ་གྲུབ་སྟེ། ། chimé dorjé kudrub té And may I accomplish the deathless vajra-body, རྡོ་རྗེ་ཐེག་པའི་རྣལ་འབྱོར་གྱི། ། dorjé tegpé naljor gyi And thus complete the paths and stages of maturation and liberation སྨིན་གྲོལ་ས་ལམ་མཐར་ཕྱིན་ཤོག ། mindröl salam tarchin shok Of the Vajrayāna yoga! མདོར་ན་གནས་སྐབས་ཐམས་ཅད་དུ། ། dorna nekab tamché du In brief, may the ocean of ḍākinīs grant their blessings, རང་དང་གཞན་གྱི་དོན་གང་ཡིན། ། rangdang shengyi döngang yin That I may accomplish ཐམས་ཅད་མཁའ་འགྲོ་རྒྱ་མཚོ་ཡིས། ། tamché khandro gyatso yi All that is beneficial to myself and others གཡེལ་མེད་བསྒྲུབ་པར་བྱིན་གྱིས་རློབས། ། yelmé drubpar jingyi lob In all circumstances without ever wavering! དུས་གསུམ་བསགས་པའི་དགེ་ཚོགས་དང་། ། düsum sagpé getsok dang Through the accumulation of virtue gathered throughout the three times, ཁྱད་པར་རྩ་གསུམ་ལྷ་ཚོགས་ཀྱི། ། khyepar tsasum lhatsok kyi And in particular, the power of the truth of the inconceivable compassion ཐུགས་རྗེ་བསམ་གྱིས་མི་ཁྱབ་པའི། ། tugjé samgyi mikhyab pé of the Three Roots and the assembly of the deities, བདེན་མཐུས་སྨོན་ལམ་མྱུར་འགྲུབ་ཤོག ། dentü mönlam nyurdrub shok May these aspirations be swiftly accomplished! ཆོས་ཉིད་བསམ་གྱིས་མི་ཁྱབ་ཀྱང་། ། chönyi samgyi mikhyab kyang Although dharmatā is inconceivable, ཆོས་ཅན་རྟེན་འབྲེལ་མི་སླུ་བས། ། chöchen tendrel milu wé The truth never changes, བདེན་པ་འགྱུར་བ་མེད་པ་དེས། ། denpa gyurwa mepa dé Since the dependent arising of conditioned phenomena is infallible; ཅི་བཏབ་སྨོན་ལམ་འགྲུབ་པར་ཤོག ། chitab mönlam drubpar shok Thus, may any aspirations I have formulated be accomplished! COLOPHON ཅེས་གནས་གསུམ་གྱི་མཁའ་འགྲོ་རྒྱ་མཚོ་ཐམས་ཅད་དབང་མེད་དུ་འགུག་པར་བྱེད་པའི་སྨོན་ལམ་འཕྲུལ་གྱི་ཞགས་པ་ཞེས་བྱ་བ་འདི་ཉིད་ནི་མཁའ་ཁྱབ་ཀྱི་མཁའ་འགྲོ་རྒྱ་མཚོར་གཅིག་ཏུ་མོས་པ་འཕྲིན་ལས་བློ་གསལ་གྱིས་ནན་ཏན་ཆེན་པོས་བསྐུལ་བ་དོན་ཡོད་པར་བྱ་བའི་ཕྱིར་དུ་ངེས་མེད་ཀུན་ཏུ་སྤྱོད་པའི་རྣལ་འབྱོར་པ་ཆགས་པ་རྡོ་རྗེས་འོག་མིན་སྤྲུལ་པའི་ཞིང་མཆོག་པདྨོ་བཀོད་ཀྱི་སྐུ་འཁོར་གྱི་ཆ་ལས་འཁོར་ལོ་ལྔའི་ནང་ཚན་སྙིང་ག་ཆོས་ཀྱི་འཁོར་ལོའི་ཆར་གཏོགས་པ་ཀློ་ཁུག་ཚོགས་ཀྱི་བདག་པོའི་ཕོ་བྲང་གི་ཉེ་འདབས་བདུད་འདུལ་བདེ་བ་ཆེན་པོའི་སྒར་དུ་སྤེལ་བ་བདེ་ལེགས་སུ་གྱུར་ཅིག ། In order to fulfil the insistent request of Trinlé Losal, who holds a singular devotion to all the oceans of ḍākinīs who pervade all of space, I, Chagpa Dorjé the aimless yogin, wrote “The Magical Lasso: An Aspirational Prayer” that spontaneously summons all the oceans of ḍākinīs of the three worlds. It was composed at the camp of Düdül Dewa Chenpo (Demon-Taming Great Bliss) in the vicinity of the palace of the lord of the Lo people. This area belongs to the heart dharmacakra, one of five cakras of the retinue of Pemokö, the supreme emanated realm of Akaniṣṭha. May there be happiness and well-being! NOTES Photo credit: Himalayan Art Resource Thanks to Adam Pearcey at Lotsawa House for his editing. Published: August 2021 BIBLIOGRAPHY Bzhad pa'i rdo rje. 1983–1985. mkha' spyod grub pa'i smon lam 'phrul gyi zhags pa sogs . In gsung 'bum/_bzhad pa'i rdo rje, vol. 7, pp. 421–428. Leh: T. Sonam & D.L. Tashigang. BDRC W22130 Abstract This aspirational prayer, composed at the request of Trinle Losal, calls upon all the ḍākinīs of the three worlds to grant their blessings, so that the practitioner may complete the Vajrayāna path and bring benefit to all beings. It was composed at the camp of Dudul Dewa Chenpo, the heart dharmacakra of Pemokö, the supreme emanated realm of Akaniṣṭha. It is a remarkably emotional and powerful prayer one that, in our opinion, really demonstrates the heartfelt wishes of the author. BDRC LINK W22130 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 08:29 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 Drugdrak TRANSLATOR Tib Shelf INSTITUTIONS Lelung Monastery Mindröling Ngari Dratsang Chökhor Gyal Trandruk Potala Tsāri STUDENTS Kunga Mingyur Dorj e Dorje Yom e Kunga Palzom Lobsang Lhachok Dönyö Khedrub Polhane Sönam Tobgy e Ngawang Jampa Mingyur Paldrön The Fifth Dorje Drak Rigdzin, Kelzang Pema Wangchuk Lhazang Khan AUTHOR Lelung Zhepe Dorje The Magical Lasso: A Prayer of Aspiration to Accomplish Khecara 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 Rigpe Raltri 1830–1896 BDRC P7933 TREASURY OF LIVES HAR Dechen Rigpe Raltri (1830–1896), son of Do Khyentse Yeshe Dorje, was a significant Tibetan Buddhist master known for his spiritual lineage and miraculous life events. Born in Golok, his name, "The Blissful Sword of Awareness," was inspired by the legendary appearance of a golden sword at his birth. Identified as the reincarnation of Jigme Nyinche Özer, Rigpe Raltri trained under masters like Mingyur Namke Dorje and Dza Patrul Rinpoche at Dzogchen Monastery. He later led several monastic institutions and preserved his father's teachings, including overseeing the construction of Do Khyentse's reliquary stūpa. Renowned for his profound practice and contributions, he passed away in 1896, leaving a lasting spiritual legacy. Translated Works Biography The Biography of Ḍākki Losal Drölma Tubten Chödar A realized female master, Ḍākki Losal Drölma served as custodian of her half-brother Do Khyentse's treasure teachings while deepening her own spiritual attainments in Tibet's sacred sites Read Biography The Biography of Gyalse Rigpe Raltri Tubten Chödar Son of Do Khyentse and recognized as Jigme Lingpa's son's reincarnation, Rigpe Raltri became a revered Minyak guru, transmitting the Yangsang Khandro Tugtik treasures to his own son. Read Timetable A Chronological Timetable: Lives of Do Khyentse’s Familial Line Tubten Chödar A chronology of birth and death dates mapping Do Khyentse Yeshe Dorje's family lineage through its key figures and connections. Read Biography A Brief Biography of Jetsunma Do Dasal Wangmo Tsangpo A renowned female master in eastern Tibet, Do Dasal Wangmo - Do Khyentse's great-granddaughter - served as nun, physician, and treasure revealer, later teaching medicine despite political hardship. Read Biography Abbreviated Biography of Jamyang Khyentse Wangpo Jamgön Kongtrul Lodrö Taye Jamgön Kongtrul celebrates Jamyang Khyentse Wangpo's mastery of diverse Tibetan spiritual traditions in this reverent biographical account. Read Lineage Prayer A Lineage Prayer for the Natural Liberation of Grasping Gyalwang Nyima, Do Khyentse Yeshe Dorje A compilation of supplication verses and transmission lineage for Do Khyentse's Dzinpa Rangdröl treasure cycle, arranged by Galwang Nyima from original revealed texts. Read Mentioned In Menu Close Home Publications Read Listen Watch People Information About Meet the Team Services Translators Terms of Use Privacy Policy Donate SUBSCRIBE Publications Watch People Listen

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Chapter Narrating the Pure Vision of Gesar I pay homage, with a mind of sincere respect, to the Great Noble One, Lord of the Three Worlds, [ 1 ] and his entourages. The many tales of the Great Noble One, Gesar Dorje Tsegyel, [ 2 ] known throughout the Three Worlds, [ 3 ] are deep and hard to fathom, passing beyond our ability to comprehend. There are many different ways in which the story has come down according to a disciple’s individual karmic lot. Even today, such tales continue to be told in all directions without distinction in Dokham, Utsang, and so on. And although all these various life stories differ in style and content, they need not be considered contradictory since they are the life stories of a thus-gone one. [ 4 ] It is for this reason that there is variance. Here, not long after the [annual] grand festival to celebrate the joining of the Great Queen of Medicine, Dorje Yudronma, [ 5 ] and the Great Noble One of Ling (Gesar), at the Zangdokpelri [hermitage] in the Lelung region of the eastern land of Olga [ 6 ] [in Lhodrak, southern Tibet] in the year of the Earth Female Bird [1729 CE], an emanation of the Great Noble One (Gesar) was encountered in the form of an iron man wearing iron armour, brandishing a silk-pennanted spear. And the following life story was heard: Now in the realm of the gods above, from a primordial state of complete nothingness, a White Light, like the Victory Star, [ 7 ] arose. Being born from the Divine Wish-Fulfilling Jewel, [ 8 ] it resided in an egg-like womb of light, a light born out of its own radiance. And soon afterwards, desire arose in the breast of one daughter of the gods called Bum Okimetse, [ 9 ] and she replicated that luminous sphere. For this she was ridiculed and cursed by the gods and grew ashamed. So she went to a victorious sage of the gods and humbly beseeched him thus: “They accuse me of having done that which I have not done! They blame me for having attachments that I do not have! I just can’t take their chastisements anymore! I can dwell no longer in the realm of gods above, And nor can I go to the land of the lu water-spirits [ 10 ] below.” “So I should take a quick look at the middle world of humans. I shall take that young godling along with me [as a companion]. Is there any fault created by my going there? Great sage, please tell me; I implore you!” Thus she spoke, and the old sage of creation, born into the caste of Yungdrung Bon, [ 11 ] replied thus: “ A-ya-ya , you crowned girl, Light Garland Goddess! It is very good that you have come here, as I have been wanting to see you. Last night, beings in the land of men Had hurried dreams of various kinds. So many good signs! Such as cannot be spoken.” “ A-ya-ya ! These were signs; these were premonitions, That you, my girl, would come at this time. For now you should stay awhile longer in the land of gods, For from [your nurturing] mother’s lap, a son will be born. Call upon the god Gertso Nyenpo [ 12 ] for help But don’t dismiss your young godling, For he will be of benefit to all beings of all countries and regions.” [ 13 ] “ A-ya-ya! A godling is better than a man, Unlike other little men born of gods! Three fives make fifteen! Possible danger can come of this! Three sixes make eighteen—certainly a chance of such! O beautiful maiden, may your innermost mind be at peace.” Then the goddess Bum Okimetse went back to her own dwelling place and, [in accordance with his instructions], made offerings of female yak milk to the worldly god Nyenchen Gertso. [ 14 ] As she prayed, Gertso actually came before her and, taking her tightly on his lap, he made love to her fifteen times, inducing in her a state of great pleasure. And after a while, just as the sage had prophesied, the goddess became pregnant. Initially, a venomous black snake was born, and the gods gave it the name White-Turbaned Nele (Nele Tokar), [ 15 ] king of lu , and it went into the great ocean. Next, a red man and a red horse were born. He was named Tsen Yawa Kyachik. [ 16 ] He went to Zangthang Jangmar in the western direction, one of the five regions of the Gawa Valley in the northern part of Pemako. [ 17 ] It was a hub of pernicious harmful spirits near a town of the Chim [clan] [ 18 ] and barbarians. He stayed there as lord of gods and spirits. [ 19 ] Then a blue man wearing fine blue clothes and a blue horse were born. He was given the name Lord of Waters, Lap-born Masang (Chudak Pangkye Masang). [ 20 ] He went to the land of Lato. [ 21 ] After that, a malicious harmful spirit was born with a chin of iron and a yellow beard spiked like tongues of fire. He was respectfully given the name King of Demons (Dudje Gyelpo) [ 22 ] and, in fact, was none other than the mind-lord Indra. [ 23 ] He went to the land of Gyatri Gotri Shing [ 24 ] and was also known as Gyaje Tsenpo, [ 25 ] or the One-eyed Demon King of the Eastern Direction. Following that, a black man and a black horse were born. He was given the name Moon-faced Demon (Dudawai Gonchen). [ 26 ] He had unimaginable power and magical abilities, difficult for others to defeat. Going to the northern land of Mizhung, [ 27 ] he became a hunter. Having killed many beings by gathering their life-breath, he accumulated about a hundred thousand human and horse corpses and stayed there enjoying their flesh and blood. Subsequently, a daughter of the gods—so beautiful that a single glance nulls contentment—was born. She was given the name Charming Goddess (Lhamo Yitrok). [ 28 ] By and by, she went to the red copper plain of the tsen [ 29 ] and lived there as the wife of the noble tsen , Lutsen. [ 30 ] Then the harmful spirit Genuine Knowledge (Yangdak Shay) [ 31 ] was born, beautiful and heroic. In the Palace of Braids, [ 32 ] he joined the entourage of Vaishravana, [ 33 ] and together with the servants of this great wealth-god and lord of treasures, he stayed as the Great Protecting King of the Northern Direction. [ 34 ] Next, a being with the appearance of a sinpo demon, [ 35 ] skilled in martial arts, was born, known as Raksha Lightening-Garland (Yaksha Loktreng), [ 36 ] who in the depths of the ocean, by the power of karma, joined with the female lu Toad-headed Bloodshot-eyed (Belgo Trakmikma), [ 37 ] whose desire boiled like water. By entering into sexual union, they became husband and wife. It is said that she gave birth to the four-faced Vishnu King of Rahu. [ 38 ] Then Black Shiva (Wangchuk Nakpo) [ 39 ] was born, and staying in the land of turban-wearers, he became the protector of the Muslim regions. After that, the Red Lord of Death (Shinje Marpo Chidak), [ 40 ] the colour of blood, was born. He was also known as Bandit Bringer of Fire, the Red Lord of Life (Sokdak Marpo), or Great Abse, among other names. [ 41 ] He was the master of swift and sharp martial skills and possessed magical abilities. It is said because he had sex with his own sibling, the Charming Goddess, kith and kin were ashamed. The gods insulted them, and they were belittled by shame. Following that, the protector of China, the land of the Eastern Direction, called Lhanyen Lhaje, [ 42 ] was born. He became the protector of White Confucius. And until now, he stays in those bad regions. Then a demoness the colour of blood, with the body of a sinmo demoness and the head of a lion, was born. She was known as Red Lion-faced (Sengdong Marmo) [ 43 ] and became the wife of the demon Black Yabshar, [ 44 ] otherwise known as the Lion-faced Kunga Zhonu, the protector of the realm. [ 45 ] Next, Simultaneously Red (Chikchar Marpo) [ 46 ] was born and went to Tsaritra, [ 47 ] enjoying flesh and blood. Since he had little compassion for those mired in the passion of life, he became lord of the haughty spirits, and there he remained. After that, the one called Great Apo, [ 48 ] who resides now as a protecting god of Pemako, was born. Going to the lands of Lo Dra and Hor Ga, [ 49 ] he protects the outer, inner, and secret regions of Pemako and subregions. Then when all these fourteen elder siblings were born, the fifteenth, the Great Noble One, Gesar, King of Dralha, [ 50 ] was born. He was youthful in stature and beautiful with all the signs and characteristics [of a special being] complete, transfixing to look upon, and capable of bringing all the Three Realms [ 51 ] under his dominion. Initially, he thrice played dice [ 52 ] in the realm of gods and gained respect from all of them. Then, going to the land of humans, he again thrice played dice games, casting gambling dice, [ 53 ] and playing pebbles, [ 54 ] thereby bringing all the beings of the human realm into complete submission; he was left unrivalled. Then, having crossed to the water realm, he trice did swimming, jumping and other such games, and all the female lu lusted after him. Hence, he gained mastery over them, neutralized their viciousness, and calmed their fury. And in that way, being without rival in the Three Worlds, the Great Noble One traversed instantly through the central region [ 55 ] [of Tibet] to Serzhong Zangri. [ 56 ] In the female Earth Bird Year, the Great Noble One took care of the reincarnation of the son Gadol Gali. [ 57 ] For our benefit, he turned his horse towards the hermitage of the supreme sacred site of Zangdok Pelri [in Lelung Valley] and took the Great Queen of Medicine, Lachik Yudronma, as his consort. All lords and ministers, from the treasurer and attendant to the hen keeper and swineherd [who witnessed this], are still alive to this day. In the past, when Great Noble One came to Tibet, he visited all these places and blessed all the hermitages, mountains, and cliffs. And previously, his flying-mount-tree, [ 58 ] [the tree from which he gets his flying stick], was [considered to be] at the upper slopes of Lhunpo Dza. [ 59 ] But today it is not there, as it has been felled. And from the upper slopes of Lhunpo Dza to the area of Chabumpa, [ 60 ] the stones Gesar placed there can be seen even now. Later, the secret caves, sacred sites, and holy lakes were discovered eventually, as they were pointed out and taught in the secret transmission. COLOPHON This is the first chapter of the three-part oral instruction of the Gesar Pure Vision. NOTES [1] 'jig rten gsum. Referring to the worlds of lha ‘gods’ above, klu ‘water spirits’ below, and gnyan ‘worldly deities’ in the middle. This tripartite scheme of a vertically-ordered world is a central theme in most tellings of the Gesar epic. In this text, two or three terms are used to refer to the scheme: ‘jig rten gsum, sa gsum, and srid gsum. The first two we have translated as “Three Worlds” and the last as “Three Realms”, since it could also be interpreted as referring to the Buddhist scheme of Form, Formless, and Formless Realms (more commonly known as as khams gsum). [2] skyes bu chen po ge sar rdo rje tshe rgyal [3] sa gsum [4] de bzhin gshegs pa, tathāgata [5] Sman btsun chen mo rdo rje g.yu sgron ma is one of the bstan ma bcu gnyis, the 12 native goddesses who according to Nyingma lore were converted in the 8th century by Padmasambhava and Pelgyi Senge (dpal gyi seng ge; BDRC P4236 ) to become protectors of the tantric teachings of the Old School. [6] 'ol ga [7] The Victory Star (rgyal skar, puṣya/pauṣa) is one of the twenty-eight stars/constellations (rgyu skar nyi shu rtsa brgyad, aṣtāviṃśati nakṣatrāṇi) in the Indo-Tibetan system of lunar mansions, an ancient Indian division of the ecliptic. In the Tibetan tradition, a period associated with one of these constellations is determined by the moon’s position. If the moon was in the Victory Star at sunrise on a lunar day, that day would be considered to be ruled by that constellation. [8] lha'i yid bzhin nor bu rin po che [9] 'bum 'od kyi me tshe [10] klu (Skt: (nāga) are beings of the world below, associated with water, health, and wealth. [11] g.yung drung bon [12] lha ger mtsho gnyan po. The deity ger mtsho, in various spellings, is frequently encountered in tellings of the Gesar epic as the gnyan father of Gesar. Gnyan are a class of powerful worldly deities in Tibetan culture who inhabit the middle world, in which humans also dwell. They are often associated with mountain deities. [13] yul gling dgu'i skyes 'gro yongs [14] srid pa'i lha gnyan chen po ger mtsho. See note above. [15] ne le thod dkar [16] btsan ya ba skya gcig [17] zangs thang byang dmar gyi gling and dga' ba lung [18] 'chims [19] lha srin [20] chu bdag pang skyes ma sang [21] la stod [22] bdud rje rgyal po [23] brgya byin (“hundred sacrifices”) is the usual Tibetan name for Indra (also known as Kauśika or Śakra), king of the heaven of the Thirty-Three gods (of the desire realm). [24] rgya khri sgo khri shing [25] rgya rje btsan po [26] bdud zla ba'i gdong can [27] mi gzhung [28] lha mo yid 'phrog [29] btsan. These are non-human entities of the world characterized in Tibetan culture. They are included in the eight classes (sde brgyad) and are primarily seen as greatly powerful and nefarious beings who inhabit a specified locale. [30] klu btsan. This name is familiar from many tellings of the Gesar epic in which Lutsen is one of the hero’s main adversaries. In many tellings, he is the Demon of the North, whose beautiful wife waylays Gesar for many years. [31] yang dag shes [32] lcang lo can gyi pho brang [33] rnam thos sras, Vaiśravaṇa [34] byang phyogs skong ba'i rgyal po chen po [35] Srin po (or feminine srin mo) are a prominent class of harmful being or demon in Tibetan culture. This is the term used in Tibetan to translate the Sanskrit rākṣasa. They are human-eating and bloodthirsty. [36] rak+sha glog phreng [37] klu mo sbal mgo mig khrag ma [38] khyab 'jug gza'i rgyal po [39] dbang phyug nag po [40] gshin rje dmar po 'chi bdag [41] jag pa me len; srog bdag dmar po; ab se chen po. Among the “other names” alluded to would be beg tse and lcam sring. [42] lha gnyan lha rje [43] seng gdong dmar mo [44] yab shar nag po [45] zhing skyong seng ge'i gdong chen kun dga' gzhon nu [46] cig car dmar po [47] tsa ri tra [48] a pho chen po [49] klo gra; hor ga [50] dgra lha [51] srid gsum. This could refer to the “three worlds” (worlds above below and in the middle) or to the classical Buddhist scheme of Three Realms (usually known as khams gsum) of the Form, Formless, and Desire Realms. [52] sho [53] cho lo [54] rdo [55] dbu ru [56] gser gzhong zings ri [57] bu ga 'dol ga li'i skye ba [58] chibs phur gyi ljong shing [59] lhun po rdza'i mgul [60] bca' 'bum pa. These areas, Lhunpo Dza and Chabumpa, might be in the area of Lelung, but their exact locations are unknown to the translator and the organisation. Please contact Tib Shelf if you are aware of their whereabouts. Full Abstract: The Fifth Lelung Rinpoche, Zhepai Dorje (1697–1740), is unusual among senior Geluk figures for having taken a personal interest in the figure of Gesar of Ling, eponymous hero of the Tibetan epic. At least three texts on Gesar are ascribed to him: the one translated below and two offering texts. The text translated here narrates his ‘pure vision’ (dag snang) of Gesar, which took place near his monastic seat at Lelung, in Olga, in 1729. The vision was accompanied by a narration of Gesar’s origin ‘story’ (gtam rgyud). There are many points of interest to note about the text. Here we have an early textual attestation of the name Gesar Dorje Tsegyal, ‘Vajra Lord of Life’, the name of Gesar, which was later used by Ju Mipham in his influential elaborations of a ritual cycle centring on Gesar as protector-turned-yidam. Lelung attests that the vision took place soon after an annual festival held in his home region of Lelung, celebrating the union of Gesar and Dorje Yudronma, one of the Tenma Chunyi (‘twelve protectoresses of the teachings’), attesting to a pre-existing tradition in that region connecting Gesar to the lore around the Tantric Buddhist conversion activities of Padmasambhava. Lelung’s account of Gesar’s origins, as the 15th offspring from the union of a primordial goddess of light with a “worldly deity” (srid pa’i lha) is unusual and unique among the many tellings of Gesar’s origins. Still, it also shows interesting points of convergence with the epic storytelling traditions about Gesar, which persists in present times, especially in eastern Tibet. In particular, the identification of Gesar’s ‘worldly deity’ father as the Great Nyen Gertsho (gnyan chen po ger mtsho) is a feature often encountered in eastern Tibetan tellings of the epic. Also, Lelung’s narration of the hero’s origin is presented in the familiar three-tiered tableau of the “Three Worlds” (sa gsum, srid gsum), central to the Tibetan epic tradition and to Tibetan folk culture more broadly, of the lha (gods) above, the klu (water spirits) below, and the gnyan (worldly deities) in the middle. Unfortunately a trip to Olga, in the south-central Lhoka region of Tibet, to explore the locations in the Lelung valley referenced in the text, has so far been impossible. Many thanks to Tenzin Choephel and Ryan Jacobson for their very helpful corrections and suggestions for the translation and to Tom Greensmith for seeing the translation through to publication here. BIBLIOGRAPHY Bzhad pa'i rdo rje. 1983–1985. Dag snang ge sar gyi gtam rgyud le'u. In Gsung 'bum/_bzhad pa'i rdo rje, vol. 12, pp. 17–25. Leh: T. Sonam and D.L. Tashigang. BDRC W22130 Abstract The Fifth Lelung Rinpoche, Shepé Dorjé (1697–1740), is unusual among senior Geluk figures for having taken a personal interest in the figure of Gesar of Ling, eponymous hero of the Tibetan epic. The text translated here narrates his ‘pure vision’ of Gesar, which took place near his monastic seat at Lelung, in Olga, in 1729. Please see the full abstract in the note section of the translation. BDRC LINK W22130 DOWNLOAD TRANSLATION GO TO TRANSLATION LISTEN TO AUDIO 00:00 / 00:27 TRADITION Geluk | Nyingma INCARNATION LINE Lelung Jedrung HISTORICAL PERIOD 18th Century TEACHERS The Sixth Dalai Lama, Tsangyang Gyatso The Fifth Panchen Lama, Lobzang Yeshé Damchö Sangpo Mingyur Paldrön Chöjé Lingpa Dönyö Khedrup The First Purchok, Ngawang Jampa Ngawang Chödrak Yeshé Gyatso Damchö Gyatso Losal Gyatso Lhündrup Gyatso Dungkar Tsangyang Drukdrak TRANSLATOR George FitzHerbert INSTITUTIONS Lelung Monastery Mindröling Ngari Dratsang Chökhor Gyal Trandruk Potala Tsari STUDENTS Kunga Mingyur Dorjé Dorjé Yomé Kunga Paldzom Lobsang Lhachok Dönyö Khedrub Polhané Sönam Tobgyé Ngawang Jampa Mingyur Paldrön The Fifth Dorjé Drak Rigdzin, Kelsang Pema Wangchuk Lhasang Khan AUTHOR Lelung Zhepe Dorje Chapter Narrating the Pure Vision of Gesar 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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Tib Shelf has been accredited by the British Library with the International Standard Serial Number (ISSN): 2754–1495 TIB SHELF Contact shelves@tibshelf.org Follow Us Subscribe Instagram Facebook Donate RETURN TO ALL PUBLICATIONS དེ་ཡང་དན་ཏིག་དགོན་ནི་མདོ་སྨད་བ་ཡན་རྫོང་གི་ཤར་ནུབ་ཏུ་སྤྱི་ལེ་སུམ་ཅུ་ལྷག་གི་མཚམས་སུ་གནས། ད་ལྟ་བ་ཡན་རྫོང་གསེར་གཞུང་ཞང་གི་མངའ་ཁོངས་ལ་གཏོགས། རྨ་ཆུ་བྱང་འགྲམ་གྱི་བྲག་རི་གཡང་གཟར་བརྗིད་ཆགས་ལྟ་ན་སྡུག་པའི་ཨ་མ་བྲག་མོ་ཆེ་ཡི་དབུས་སུ་བཞུགས། དགོན་པ་འདི་ནི་དུས་རབས་དགུ་པའི་སྨད་དུ་བཏབ་པའི་བོད་ཀྱི་དགོན་པ་རྙིང་ཤས་ཤིག་ཡིན། དགོན་པ་འདིའི་ལྷ་སྡེ་ལ་ཁོ་ཡར་སྟོད་སྨད་གཟུངས་སྡེ་བཅུ་གཉིས་དང་དཔྱིད་པ་ཁ་གསུམ་བཅས་ཡོད། དུས་རབས་དགུ་བར་རྒྱལ་པོ་གླང་དར་གྱིས་བསྟན་པ་སྣུབ་སྐབས་བོད་ཀྱི་མཁས་པ་མི་གསུམ་དུ་གྲགས་པ་འདི་ཉིད་དཔལ་ཆེན་ཆུ་བོ་རིའི་སྒོམ་གྲྭར་ཐོས་དོན་སྒོམ་གྱིན་བཞུགས་པའི་ཚེ་དམར་གཡོ་གཙང་གསུམ་གྱིས་བསྟན་པ་བསྣུབས་པ་ཤེས་ཏེ་འདུལ་བའི་དཔེ་ཆ་དྲེལ་ཁལ་གཅིག་བཀལ་ནས་རིམ་གྱིས་དན་ཏིག་ཤེལ་གྱི་ཡང་དགོན་དུ་ཕེབས་ཏེ་ཡུན་རིང་བཞུགས། དམ་པ་དེ་གསུམ་གྱི་སྒྲུབ་ཁང་ནི་ད་ལྟ་སྒོམ་ཆེན་ཞེས་གྲགས་པ་དེ་ཡིན་ནོ།། དེའི་ཚེ་རྒྱ་ཞུར་སྡེ་གྲོང་གི་སྔོན་སྦྱོངས་བག་ཆགས་ཅན་མུ་གཟུ་གསལ་འབར་བྱ་བའི་ཁྱེའུ་ཞིག་བལྟ་རུ་ཕྱིན། དད་པ་འཁྲུངས་ནས་རབ་ཏུ་བྱུང་བར་ཞུས་པས། དེར་གཙང་གིས་མཁན་པོ་དང་གཡོས་སློབ་དཔོན་བྱས་ཏེ་རབ་ཏུ་བྱུང་། བླ་ཆེན་དགོངས་པ་རབ་གསལ་ལ་བསྙེན་རྫོགས་ཀྱི་སྡོམ་པ་ཕོག མཁན་སློབ་ཀྱི་མཚན་ནས་དྲངས་ཏེ་དགེ་བ་རབ་གསལ་ཏུ་བཏགས། ཕྱིས་སུ་ཐུགས་རབ་ཆེ་བས་དགོངས་པ་རབ་གསལ་དུ་གྲགས། སྤ་ཁོར་ཡེ་ཤེས་གཡུང་དྲུང་སོགས་དབུས་གཙང་གི་མི་བཅུས་བླ་ཆེན་གྱི་ཞབས་ལ་གཏུགས་ཏེ་བཙུན་པའི་ཆ་བྱད་བླངས་ནས་འདུལ་བ་ལ་སོགས་པའི་ཆོས་རྣམས་གསན་ཅིང་བསྙེན་རྫོགས་ཀྱི་སྡོམ་པ་མནོས། དེ་ནས་དབུས་གཙང་གི་མི་བཅུ་བོ་དབུས་གཙང་དུ་ཕྱིན་པ་ནས་བཟུང་བསྟན་པ་ཕྱི་དར་གྱི་མགོ་ཚུགས་པ་སྟེ། དེའི་ཕྱིར་བསྟན་པའི་མེ་རོ་མདོ་ཁམས་སྨད་ནས་བསོས་ཞེས་པའི་རྒྱུ་མཚན་འདི་ལ་བརྟེན་ཏོ།། ད་ལྟ་སྒོམ་ཆེན་ཁ་ཁང་དུ་དམར་གཡོ་གཙང་གསུམ་དང་། བླ་ཆེན་པོ་དང་དབུས་གཙང་གི་མི་བཅུ་བོའི་སྐུ་བརྙན་སོགས་རྟེན་གང་མང་བཞུགས། དུས་རབས་བཅུ་དྲུག་པར་རྒྱལ་བ་བསོད་ནམས་རྒྱ་མཚོ་མཆོག་དགུང་ལོ་ཞེ་གཅིག་པ་ཆུ་ལུག་ལ་ཞིང་སྐྱོང་ནང་སོས་གདན་དྲངས་པ་ལྟར་སྐུ་འབུམ་དང་བྱ་ཁྱུང་དུ་ཕེབས། དེ་ནས་ཕྱག་བཏེགས་ཏེ་གྲུབ་པའི་གནས་ཆེན་རི་བོ་དན་ཏིག་ཏུ་བྱོན། ད་ལྟའི་གྲུབ་ཆེན་ཟེར་པའི་གནས་ཁང་གི་སྒྲུབ་ཕུག་ཏུ་ཡུན་རིང་སྒྲུབ་པ་མཛད། དཔལ་འཁོར་ལོ་སྡོམ་པའི་ཞལ་གཟིགས། བདེ་མཆོག་ལྷ་ལྔའི་ཆོས་ཚན་འགའ་ཞིག་ལྗགས་རྩོམ་གནང་། དེར་སྐུ་རྒྱབ་དང་། དབུ། དབུ་ཞྭའི་རྗེས་འདམ་ལ་ཟུག་པ་བཞིན་བཏོང་པའི་རྗེས་དང་། གནམ་གྱི་བྲག་ངོས་ལ་ཕྱག་མཛུབ་ཀྱི་རྗེས་མང་ཞིང་། དཔལ་ལྷ་མོའི་དྲེའུ་རྨིག་རྗེས་ཀྱི་རྡོ་བཅས་ད་ལྟ་མཇལ་དུ་ཡོད་པའོ།། དུས་རབས་བཅུ་བདུན་པར་ཨ་རིག་དགེ་བཤེས་རྒྱལ་མཚན་འོད་ཟེར་ཕེབས་ཏེ་སྒྲུབ་པ་མཛད་པའི་མཚམས་ཁང་དང་། དུས་རབས་བཅོ་བརྒྱད་པར་མཁན་པོ་དཔལ་ལྡན་རྒྱ་མཚོ་དང་ཞབས་དྲུང་འཇམ་དབྱངས་གྲགས་པ་རྣམ་གཉིས་ཀྱིས་ཀྱང་གནས་འདིར་འདུ་ཁང་བཞེངས། གོང་མ་ཆན་ལུང་ཁྲི་ལོ་སོ་གཅིག་པ་མེ་ཕག་ལོར་བཞེངས་པའི་འདུ་ཁང་ཆེན་མོ་གསང་སྔགས་དར་རྒྱས་གླིང་དུ་རྟེན་སྒམ་བྱིན་ཅན་དང་ཁྱད་པར་དུ་རྒྱལ་དབང་བཅུ་གསུམ་པ་ཐུབ་བསྟན་རྒྱམ་མཚོས་ཉིན་བདུན་ལ་རབ་གནས་དང་། ཐང་ག་རེ་རེར་ཕྱག་ཐམ་གནང་བའི་ཐང་ག་བྱིན་ཅན་བཅུ་ལྷག་ད་ལྟ་མཇལ་དུ་ཡོད། དེར་མ་ཟད་རྒྱལ་བུ་གཞོན་ནུ་དོན་གྲུབ་ཀྱིས་བྱ་དཀའ་བ་རྒྱལ་སྲས་ཀྱི་ཐུགས་ལོ་བཅུ་གཉིས་བར་ལ་ཉམས་སུ་བཞེས་པའི་གནས་རྭ་ཛ་ཕུག་དང་། ཨ་མྱེས་ཀླུ་རྒྱལ་གྱི་ལྷ་ཁང་། རྒྱལ་བ་བྱམས་པ་རང་བྱོན། སྒྲོལ་མ་ཉེར་གཅིག་དང་གནས་བརྟན་བཅུ་དྲུག་སོགས་རང་བྱོན་དུ་ངོས་འཛིན་ཤིན་ཏུ་མང་ངོ།། དན་ཏིག་གི་སྤྱི་བའི་ལྷ་ཁང་དང་ཐིས་པའི་ལམ་ཁའི་བྲག་ངོས་སུ་ཏུན་ཧོང་གི་ལྡེབས་རིས་དང་འདྲ་པའི་སངས་རྒྱས་སྟོང་སྐུའི་བརྙན་ཚོན་མཇལ་དུ་ཡོད་པ་ནི་བོད་བཙན་པོའི་དུས་སྐབས་སུ་བཞེངས་པར་བརྗོད། ད་ལྟ་དགོན་འདིར་དགེ་འདུན་པ་བདུན་ཅུ་ལྷག་ཡོད་ཅིང་ཚེ་ཏན་མཁན་པོ་སྐུ་ཕྲེང་བཅུ་བཞི་བ་ངག་དབང་བློ་བཟང་བསྟན་པའི་རྒྱལ་མཚན་མཆོག་དང་ཚེ་ཏན་ཞབས་དྲུང་སྐུ་ཕྲེང་བདུན་པ་བློ་བཟང་འཇམ་དཔལ་ནོར་བུ་རྣམ་གཉིས་ཀྱི་ཐུགས་རྗེའི་འོག་གཞི་གསུམ་གྱི་ཕྱག་ལེན་དང་། འགྲིག་ལམ་ཀུན་སྤྱོད་དུས་ཆེན་བཞིའི་སྨོན་ལམ་ཟླ་ཆོས་སོགས་ཕྱོགས་གང་ཐད་ནས་ཀུན་གྱིས་མཐེ་བོང་བསྒྲེངས་པའི་སྒྲུབ་སྡེ་ཞིག་གོ། Photo Credit: Snow Lion Tours Published: December 2021 མཆན། རྒྱུ་ཆ། བསྟན་པའི་མེ་རོ་མདོ་ཁམས་སྨད་ནས་བསོས་པའི་གནས་དན་ཏིག་དགོན།. དན་ཏིག་དཀར་ཆག ཤོག་ངོས ༢. ཕོ་བྲང་དམར་པོའི་ལས་སྒྲུབ་ཁང་། ༢༠༠༨. མཇུག་བྱང་། N/A བསྟན་པའི་མེ་རོ་མདོ་ཁམས་སྨད་ནས་བསོས་པའི་གནས་དན་ཏིག་དགོན། སྙིང་བསྡུ། Dentik Monastery figures prominently in Tibetan Buddhist history because it is where the Vinaya monastic codes were maintained and restored when Buddhism was persecuted in Central Tibet in the tenth century. This piece, written and published by a collective at Dentik Monastery in the mid-2000s, tells this history based on local accounts and a text written by the Sixth Tséten Zhabdrung. The historical record is so fragmented that the actual events may never be known. However, according to local history, Dentik was not only the place where Lachen Gongpa Rabsal received ordination from the Three Polymaths in the tenth century, but it is also where he ordained the "ten men" responsible for bringing the Vinaya lineage and Buddhist teachings back to Central Tibet to start the historical epoch called “Later Transmission of Buddhism.” English | བོད་ཡིག SOURCE DOWNLOAD TRANSLATION VIEW TRANSLATION AUTHOR Various TRADITION Geluk FOUNDED 911 REGION Amdo Associated People Mar Śākyamuni Yo Gejung Tsang Rabsal Lachen Gongpa Rabsal Pagor Yeshé Yungdrung The Third Dalai Lama, Sönam Gyatso Arik Geshé Gyaltsen Öser Tseten Khenpo Palden Gyatso Shabdrung Jamyang Drakpa The Thirteenth Dalai Lama, Tubten Gyatso Ngawang Lobsang Tenpé Gyaltsen The Seventh Tseten Shabdrung, Lobsang Jampal Norbu TRANSLATOR Nicole Willock INSTITUTION Dentik Monastery INCARNATION LINES Tseten Shabdrung Tseten Khenpo བསྟན་པའི་མེ་རོ་མདོ་ཁམས་སྨད་ནས་བསོས་པའི་གནས་དན་ཏིག་དགོན། TIB SHELF SUBMIT A TRANSLATION SUBSCRIBE