Princess Mandāravā of India,

To raise the Victor’s doctrine to a peak

That at no time dwindles in the Land of Snow,

You emanated intentionally in the heart of Dokham’s maṇḍala.

Noble lady Ḍākki—I bow to you!

[1] Dak+ki blo gsal sgrol ma, 1802–1861, BDRC P1GS138134; mdo mkhyen brtse ye shes rdo rje, 1800–1866, BDRC P698. Refuge Protector, or Kyabgön (skyabs mgon), is used exclusively throughout the document when denoting Do Khyentse Yeshe Dorje. To align with English’s distaste for monotonous repetition and to clarify the subject for the reader, we have used variants from “Refuge Protector Do Khyentse Yeshe Dorje” throughout the translation. 

[2] A Dharma custodian (chos bdag) is an individual who is ultimately responsible for the transmission of a particular set of teachings.

[3] The specific version of Do Khyentse Yeshe Dorje’s autobiography (rang rnam mkha’ ’gro’i zhal lung) used for cross-referencing is mdo mkhyen brtse ye shes rdo rje 2009, BDRC MW1PD89990. This is not the same text utilized by Chödar; however, we have noted the corresponding page numbers and omissions from BDRC MW1PD89990. For a reference to the general collection of the autobiography, see mdo mkhyen brtse ye shes rdo rje, BDRC WA18047. For the second text mentioned, see Anon, BDRC W4PD971.

[4] chos skor ma bsod nams ’phan, BDRC P1PD76596; The Chökhor are descendants of the Akyong clan (a skyong, BDRC C11MS165). mda’ pa’i bu mo tshe dbang sman, BDRC P1PD76598; Dapa was from upper Ma and was said to be a descendent of the nyen spirits. mkha’ ’gro ma sha za kha mo

[5] bar gzhi nang pa, BDRC G1PD76597; pad+ma ’bum, BDRC G3775; mgo log, BDRC G1490; a mdo, BDRC G1202

[6] ye shes rdo rje 2009, 60.2.

[7] ’dzom pa skyid

[8] shugs chen stag ’go ri khrod; rdo grub chen 01 ’jigs med ’phrin las ’od zer, 1745–1821, BDRC P293

 

[9] ye shes rdo rje 2009, 61.5.

[10] Brahmā’s Divine Flower (tshangs pa lha yi me tog) is an epithet of Tri Songdetsen (khri srong lde btsan, 742–796/800, BDRC P7787).

[11] dbyings kyi rdo rje

[12] g.yu zhal ’bar; bsam yas dgon pa, BDRC G287; ’jigs med gling pa, 1730–1798, BDRC P314

 

[13] ye shes rdo rje 2009, 146.2.

 

[14] ye shes rdo rje 2009, 64.4.

 

[15] ’bri gung mthil dgon pa, BDRC G340; lha sa BDRC G2800

 

[16] rdzogs chen dgon, BDRC G16

 

[17] rdzogs chen grub dbang 04 mi ’gyur nam mkha’i rdo rje, 1793–1870, BDRC P1710

 

[18] sde dge, BDRC G1539; chos lung gdong

 

[19] kaH thog si tu 01 chos kyi seng ge, b. 1775, BDRC P5981; zhe chen rab ’byams 03 rig ’dzin dpal ’byor rgya mtsho, 1771–1807, BDRC P2JM436; mgo tsha mchog sprul 01 ’jam dpal bsam gtan rgya mtsho, 1791–1860, BDRC P8327

 

[20] klong chen pa dri med ’od zer, 1308–1364, BDRC P1583; mdzod bdun, BDRC WA10MS11430; snying thig ya bzhi, BDRC WA12827

 

[21] yang ri sgar, BDRC G62; ’bri gung rdzong gsar

 

[22] nye gnas ’od zer mtha’yas, BDRC P5052; tshe ring ljongs, BDRC G351

 

[23] ye shes rdo rje 2009, 94.5.

 

[24] ye shes rdo rje 2009, 121.3.

 

[25] ye shes rdo rje 2009, 121.3.

 

[26] mdo gong ma, BDRC G1722; Tubten Chödar footnotes in his biographical work that Do Gongma is under the jurisdiction of Pema Dzong, Golok.

 

[27] ye shes rdo rje 2009, 140.1

 

[28] gyi lung thugs mchog rdo rje, d. 1939, BDRC P6007; kaH tog dgon, BDRC G17; sbra mgo ri khrod

 

[29] dge rtse paN chen ’gyur med tshe dbang mchog grub, 1761–1829, BDRC P2943

 

[30] ’dus pa mdo, BDRC WA0RK0825; sgyu ’phrul zhi khro; yang dag; sangs rgyas mnyam sbyor, BDRC WA10MS11180; ’khor ba dong sprug; rdo rje phur pa; bka’ brgyud rnam gsum

 

[31] gsang snying rgyud, BDRC WA21833; kaH thog pa dam pa bde gshegs, 1122–1192, BDRC P1314; phyag tsha sprul sku 01 kun bzang nges don dbang po, BDRC P5987

 

[32] dri med zhing skyong 02 ’jigs med rig ’dzin mgon po, d. 1836, BDRC P5992; rmog rtsa 02 chos dbyings rdo rje, BDRD P6008

 

[33] ye shes rdo rje 2009, 188.1.

 

[34] ’dzir ka la

 

[35] dpon stobs rgyal; tsha dbon klong gsal

 

[36] ye shes rdo rje 2009, 192.1.

 

[37] sde dge lhun grub sgang/steng is the Derge capital in which the Lundrubteng Monastery is located, BDRC G193.

 

[38] ’jigs med blo gsal, BDRC P2JM209

 

[39] ye shes rdo rje 2009, 203.5.

 

[40] nye gnas kun bzang bstan dar

 

[41] ye shes rdo rje 2009, 204.5.

 

[42] khro skyabs thugs chen po, BDRC G3728

 

[43] mdzod dge thang skor

 

[44] mgo log rtag lcags thar rgyal

 

[45] ye shes rdo rje 2009, 232.4.

 

[46] mtsho sngon zhing chen, BDRC G977

 

[47] yar klung pad+ma bkod, BDRC G3983; reb gong, BDRC G2369; gling rgya a mye lha ri

 

[48] gling rgya sngags khang

 

[49] ye shes rdo rje 2009, 261.1.

 

[50] bka’ brgyad, BDRC WA1KG12075

 

[51] The text omits ye shes rdo rje 2009, ~261.5–262.3.

 

[52] bla brang bkra shis sgo mngas, BDRC G1802; gsang khog; dngul rwa lha de, BDRC G3227

 

[53] rdo rdzong; gnyen po g.yu rtse

[54] ye shes rdo rje 2009, 268.2.

 

[55] dmar rgyan khrom skyid

 

[56] khams kyi tsA ri Ta, BDRC G2CN11110

 

[57] g.yu rtse’i mtsho

 

[58] rgyal rong, BDRC G1272

 

[59] tsha kha rgyal bkra shis thang

 

[60] The insertion, which gives the instrumental, is ye shes rdo rje 2009, 270.1–270.2. Chödar’s text begins on 270.4

 

[61] rog bza’ bsod nams dpal dge, 1800–1884, BDRC P2JM289. For a praise of Rogza Sönam Palge see Dodrupchen Jigme Tenpai Nyima, “In Praise of Sönam Palge,” trans. Adam Pearcey, Lotsawa House, 2020.

 

[62] ’brong rdzong

 

[63] yul bzhi pad+ma seng ge

 

[64] Dak+ki sa ’dzin chen mo

 

[65] Dak+ki pad+ma ’bum sde

 

[66] ’drong rdzong sar wa ha’i ri khrod, BDRC G1PD76601

 

[67] mkha’ dbying sgrol ma, 1823–1854, BDRC P1PD76599; ye shes mtsho rgyal, BDRC P7695

 

[68] ’dzir kha; ’dzam thang rdzong, BDRC G2336

 

[69] rdza chu kha, BDRC G2301

 

[70] ye shes rdo rje 2009, 274.5.

 

[71] ’jigs byang

 

[72] ’dzir ka na mda’

 

[73] ye shes rdo rje 2009, 281.4.

 

[74] Approach and accomplishment pertain to the four stages of a creation stage practice: (1) approach, (2)

close approach, (3) accomplishment, and (4) great accomplishment.

 

[75] rma yul pad+ma ri mtho, BDRC G1PD76604

 

[76] gling lha; ma gcig grub pa’i rgyal mo, BDRC P4CZ15370; mkha’ ’gro ma rgod lcam dkar mo

 

[77] gling ge sar, BDRC T248

 

[78] ye shes rdo rje 2009, 282.1.

 

[79] seng ’u’i sgom khang khra mo

 

[80] For a brief glimpse into bla zog, see Berounský “Tibetan Purificatory Sel Rituals,” 37.

 

[81] bla ma pad+ma seng ge; ’om ’go; klong chen snying thig; BDRC WA7478

 

[82] phun tshog rdzong

 

[83] ye shes rdo rje 2009, 284.1.

 

[84] a ba to ta ro stag skyab; nag nyo bla ma bzod pa

 

[85] The interpolation within the parenthesis is extant in Chödar’s text.

 

[86] rdo grub ’jigs med ’phrin las ’od zer 02 shes rab me ’bar, 1829–1842, BDRC P1PD76603

 

[87] rdo rig pa’i ral gri, 1830–1896, BDRC P7933; Jigme Lingpa’s son, Jigme Dechen (’jigs med bde chen) also known as Jigme Nyingche Özer/Wangpo (’jings med nyin byed ’od zer/dbang po), was the Fourth Drigung Chungtsang Tenzin Chökyi Gyaltsan (’bri gung chung tsang 04 bstan ’dzin chos kyi rgyal mtshan, 1793–1826, BDRC P2233). His father never formally recognized his paternity. For more information on this see: Sørensen, “Rulers of the Celestial Plain,” 734.

 

[88] ye shes rdo rje 2009, 284.3.

 

[89] rgyal po tshe dbang lhun grub

 

[90] Abhirati (mngon par bga’) is the eastern buddha field of the five buddha families. Belonging to Akṣobhya, it is the realm of the vajra family.

 

[91] khro kyabs nang so nam mkha’ lhun grub; kaH gong seng ge yangs rdzong; We are emending kaHgong seng ge yangs rdzong to ka ke’u seng ge yongs rdzongs as found in ye shes rdo rje 2009.

 

[92] nang so rin po che

 

[93] rma stod rdzong, BDRC G1755

[94] dge bshes rgyal sa; Thub bstan chos dar 2008 and ye shes rdo rje 2009 both spell it as dge bshes. But this

kingdom is also known as Geshitsa (dge shis tsa). See Tuttle, “An Introduction to Gyelrong.”

 

[95] lcags la, BDRC G1489; yu thang/’gu thang, BDRC G1PD76606; the document uses both yu thang and ’gu thang; however, we are using Yutang in all instances for the sake of the reader.

 

[96] The biographies do not expressly state if he is pertaining to the Lhagang area (lha sgang ring mo, BDRC G1100) or to its Lhagang Monastery (lha sgang dgon pa, BDRC G3791). bzhag bra gangs dkar

 

[97] dar rtse mdo, BDRC G2308

 

[98] ye shes rdo rje 2009, 286.1.

 

[99] The text omits ye shes rdo rje 2009, ~286.1–286.3.

 

[100] dar rtse mdo, BDRC G2308

 

[101] ye shes rdo rje 2009, 286.4.

 

[102] ri khud sprul pa’i sku

 

[103] ma gcig lab kyi sgron ma, 1055–1149, BDRC P3312

 

[104] The text omits ye shes rdo rje 2009, ~287.4–292.1

 

[105] chos rgyal srong btsan sgam po, 617–650, BDRC P8067

 

[106] pad+ma ’byung gnas, BDRC P4956

 

[107] ye shes rdo rje 2009, 293.1.

 

[108] rgya bza’ kon jo, 623–680, BDRC P8116

 

[109] blon po mgar stong btsan, BDRC P8117

 

[110] ’bar ma spyang gdong ma’i te se

 

[111] gser bye thang; rta’u yul BDRC G2298

[112] ma hA skyid lung dgon, BDRC G353

 

[113] ye shes rdo rje 2009, 296.3.

[114] has po ri, BDRC G3CN278

 

[115] ye shes rdo rje 2009, 297.3.

 

[116] g.yi khog

 

[117] lcags rkang sde cha sprul sku

 

[118] ye shes rdo rje 2009, 298.1.

 

[119] bzhag bra lha rtse, BDRC G3500

 

[120] rdzogs chen mkha’ ’gro’i yang tig chen mo

 

[121] ye shes rdo rje 2009, 298.4.

 

[122] nye gnas ’od gsal snying po

 

[123] The text omits ye shes rdo rje 2009, ~298.5–302.3.

 

[124] pa waM/dpa’ dbang

 

[125] sman pa ri khrod

 

[126] g.yu mtsho

 

[127] dpal ris dgon pa, BDRC G3786

 

[128] la’u thang dgon pa, BDRC G4110

 

[129] ye shes rdo rje 2009, 310.2.

 

[130] rgyal mo dmu rdo, BDRC G3184

 

[131] The text omits ye shes rdo rje 2009, ~310.4–313.5

 

[132] gter ston nyi zla snying po

 

[133] hor brag ’go rdzong, BDRC G2299

 

[134] ye shes rdo rje 2009, 316.1.

 

[135] The text omits ye shes rdo rje 2009, ~316.2–316.3.

 

[136] pad+ma mkha’ ’gro’i thugs thig skor

 

[137] ye shes rdo rje 2009, 317.2.

 

[138] khro kyabs dmu khri dpal legs rgyal sa

 

[139] ye shes rdo rje 2009, 322.4.

 

[140] lcang skya

 

[141] ye shes rdo rje 2009, 323.5.

 

[142] ye shes rdo rje 2009, 324.1 .

 

[143] ye shes rdo rje 2009, 324.3.

 

[144] gser thang; rdo grub chen 02 ’jigs med phun tshogs ’byung gnas, 1824/25–1860/63, BDRC P2561

 

[145] The text omits ye shes rdo rje 2009, ~324.5–339.1.

 

[146] ye shes rdo rje 2009, 339.5.

 

[147] Oṃ vākyeda namaḥ is the heart mantra of Mañjuśrī.

 

[148] rgyal po sngags ’chang dam pa

 

[149] See Losal Drölma. zhabs brtan drang srong bden tshig.

 

[150] Chödar’s text initiates the quote at ye shes rdo rje 2009, 342.1. However, we have inserted the

instrumental clause from 341.5 in brackets.

[151] rig pa’i ye shes

 

[152] The text omits ye shes rdo rje 2009, ~343.2–343.4.

 

[153] Chödar notes on p. 206: “The above supplication prayer for long life still exists today.”

 

[154] mdo dri med grags pa, 1846–1886, BDRC P8006

 

[155] ye shes rdo rje 2009, 347.4.

 

[156] The text omits ye shes rdo rje 2009, ~347.5–348.3.

 

[157] gar nang jo sgang ri khrod, BDRC G3787

 

[158] a sga

 

[159] Should you wish to read about Senge Monastery in Minyak (mi nyag seng ge dgon), see reb gong pa ʼjigs med bsam grub, ed. mi nyag seng ge dgon (dar mdo rdzong).

 

[160] kar+ma pa 02 karma pak+Shi, 1204/1206–1283, BDRC P1487

 

[161] ye shes rdo rje 2009, 358.1.

 

[162] ye shes rdo rje 2009, 365.4

 

[163] shar drong khog

 

[164] khog tha seng tshang dgon

 

[165] dpal legs

 

[166] chos rgyal tshe dbang nam mkha’; Khaying Drölma (sras mo mkha’ dbyings sgrol ma, 1823–1854, BDRC P1PD76599) married King Tsewang Rabten of Trokyab.

 

[167] ye shes rdo rje 2009, 366.2.

 

[168] mtsho tor

 

[169] rnam rgyal steng dgon, BDRC G1KR89

 

[170] tshe brten gling

 

[171] kaH mchog dgon pa, BDRC G1KR84

 

[172] ye shes rdo rje 2009, 376.5.

 

[173] ye shes rdo rje 2009, 377.2.

 

[174] ka ke’u tshang

 

[175] Emending tsa+tsha to sA tsa+tsha

 

[176] ye shes rdo rje 2009, 379.3.

 

[177] ye shes rdo rje 2009, 382.3

 

[178] zhi khro ngan song sbyong ba, BDRC WA0XL4F8B7D21A1CA

 

[179] For a description of bone purification rituals, see Tulku Thondup, “Peaceful Death, Joyful Rebirth,” 223.

 

[180] ye shes rdo rje 2009, 383.2

 

[181] ye shes rdo rje 2009, 384.4

 

[182] ka mchog dgon, BDRC G1KR84; for a history of the monastery see BDRC MW2CZ7959.

 

[183] so mang mchog sprul, b. 1855, BDRC P1PD76611; Somang Chogtrul’s biological father was Gyalse

Rigpe Raltri, but his parental father was Somang King Tsegön Rigzin (so mang rgyal po tshe mgon rig ’dzin, BDRC P1PD76613).

 

[184] bsam ’grub rdzong

 

[185] ye shes rdo rje 2009, 395.2

 

[186] ye shes rdo rje 2009, 398.3

 

[187] The text omits ye shes rdo rje 2009, ~398.3–399.1.

 

[188] ye shes rdo rje 2009, 399.5

 

[189] ’khrugs bskang, BDRC T339

 

[190] sa ma mkhar rgyal sa

 

[191] rgyal rong khro chu, BDRC G2332

 

[192] sbyin bdag tA ro drung

 

[193] khro chu bde chen dgon, BDRC G3733

 

[194] a wo thabs shes

 

[195] ye shes rdo rje 2009, 401.1

 

[196] The text omits ye shes rdo rje 2009, ~401.2–402.5.

 

[197] The text omits ye shes rdo rje 2009, ~403.2–403.5.

 

[198] ye shes rdo rje 2009, 404.4

 

[199] khog srung cho sman

 

[200] ye shes rdo rje 2009, 406.5

 

[201] The text omits ye shes rdo rje 2009, ~408.2–408.5.

 

[202] ye shes rdo rje 2009, 414.3

 

[203] ye shes rdo rje 2009, 430.2

 

[204] khro skyabs rgyal po tshe dbang rab brtan, BDRC P1PD76602

 

[205] dam pa; rgyal nag; nor bu gling

 

[206] ye shes rdo rje 2009, 415.1

 

[207] yang legs

 

[208] ye shes rdo rje 2009, 417.5

 

[209] dpon ngag dbang

 

[210] ye shes rdo rje 2009, 419.1

 

[211] Chödar’s referred witness is unavailable to the translators. But the page number noted in the translation, 259, is mistaken and not emended. ye shes rdo rje 2009, 429.5

 

[212] rnga khog, BDRC G1196

 

[213] ka stod

 

[214] The text omits ye shes rdo rje 2009, ~430.3.

 

[215] ye shes rdo rje 2009, 343.1

 

[216] The text omits ye shes rdo rje 2009, ~434.2–434.3.

 

[217] mkha ’gro’i rdzong chen

 

[218] mdo zla gsal dbang mo, 1928–2018, BDRC P1GS60402

 

[219] gar nang kar mdza’ ri khrod

 

[220] smin zla

NOTES

BIBLIOGRAPHY

thub bstan chos dar. DAk+ki blo gsal sgrol ma’i rnam thar. In mdo mkhyen brtse ye shes rdo rje’i gdung rgyud rim byon gyi rnam thar gsal baʼi me long, 191–271. pe cin: krung go’i bod rig pa dpe   skrun khang, 2008. BDRC W1KG987.

SECONDARY SOURCES:

Anon. mkhyen brtse he ru ka’i gsang ba’i rnam thar grub rtags ston tshul ’thor bsdus. In dro bo bla mas nyar tshags mdzad pa’i dpe rnying dpe dkon, vol. 20, 139–254. BDRC W4PD971.

Dodrupchen Jigme Tenpai Nyima, “In Praise of Sönam Palge.” Translated by Adam Pearcey. Lotsawa House. 2020. https://www.lotsawahouse.org/tibetan-masters/dodrupchen-III/sonam-palge-praise.

Losal Drölma. zhabs brtan drang srong bden tshig. In gter chos mdo mkhyen brtse ye shes rdo rje, vol. 3, 259–62. khreng tu’u: rdzogs chen dpon slob rin po che, 2009. BDRC MW1PD89990.

mdo mkhyen brtse ye shes rdo rje. rig ’dzin ’jigs med gling pa’i yang srid sngags ’chang ’ja’ lus rdo rje’i rnam thar mkha’ ’gro’i zhal lung. In mdo mkhyen brtse ye shes rdo rje’i rnam thar. BDRC WA18047.

 

reb gong pa ʼjigs med bsam grub, ed. mi nyag seng ge dgon (dar mdo rdzong). In dkar mdzes khul gyi dgon sde so soʼi lo rgyus gsal bar bshad pa, vol. 3, 18–23. pe cin: krung goʼi bod kyi shes rig dpe skrun khang, 1995. BDRC MW19997.  

 

thub bstan chos dar. 2008. mdo mkhyen brtse ye shes rdo rje’i gdung rgyud rim byon gyi ’khrungs rabs re’u mig. In mdo mkhyen brtse ye shes rdo rje’i gdung rgyud rim byon gyi rnam thar gsal ba’i me long, 449–50. pe cin: krung go’i bod rig pa dpe skrun khang. BDRC W1KG987. See translation: A Chronological Timetable: Lives of Do Khyentse’s Familial Line.

Sørensen, Per. Rulers of the Celestial Plain: Ecclesiastic and Secular Hegemony in Medieval Tibet, a Study of Tshal Gung-thang. Vienna: Austrian Academy of Sciences Press, 2007.

Tulku Thondup. Peaceful Death, Joyful Rebirth: A Tibetan Buddhist Guidebook. Edited by Harold Talbott. Boston: Shambhala Publications, 2005.

Tuttle, Gray. “An Introduction to Gyelrong.” SHANTI Place Dictionary. University of Virginia. 2012. http://places.kmaps.virginia.edu/features/15376/descriptions/1220.

ye shes rdo rje. rig ’dzin ’jigs med gling pa’i yang srid sngags ’chang ’ja’ lus rdo rje’i rnam thar mkha’ ’gro’i zhal lung. In gter chos mdo mkhyen brtse ye shes rdo rje, vol. 1, 1–468. Edited by skal bzang don grub. khreng tu’u: rdzogs chen dpon slob rin po che, 2009. BDRC MW1PD89990.

COLOPHON

None

The Biography of Ḍākki Losal Drölma

CHAPTER 1

Chapter 1

Introduction

 

 

The adept and great being Ḍākki Losal Drölma, also known as the precious Losal Wangmo, was not a descendant of the Refuge Protector Do Khyentse Yeshe Dorje’s patrilineal line.[1] She was, however, his sister, an extraordinary Dharma custodian, and supreme disciple.[2] She spent much of her life living with the Precious Refuge Protector in the same encampment. For such reasons, I have arranged her concise life story.

Since there has not been much written about her, I lack the good fortune to write a story in full. Yet portions of her life story [156] have been arranged in such works as the Refuge Protector’s The Speech of the Ḍākinī: An Autobiography and The Biography of Khyentse’s Signs of Accomplishment.[3] So, I will briefly recount her life story by relying upon these materials.

Losal Drölma’s father was Chökorma Sönam Pen. Her mother was Tsewang Men, the daughter of Dapa and an emanation of Ḍākinī Shaza Khamoche (“Great Devourer of Flesh”).[4] She was born to these two in the Barzhi Nangpa household in [the Pema Bum tribal area] of lower Golok [in Amdo, Tibet].[5]

 

 

 

Chapter 2

her birth

 

 

Ḍākki Losal Drölma entered the womb in the first month of the Water Dog year (1802) of the thirteenth Tibetan calendrical cycle. This time period is evident because the 32nd page of the Sichuan-printed version of the Refuge Protector’s The Speech of the Ḍākinī states:[6]

One night I had fallen asleep on my mother’s lap, and at dawn, my mother became a red woman with orange matted hair. At first, I was terrified, but then I asked, “Who are you?”

“I’m Dzompa Kyi, daughter of Hūṃkāra the holder of mantra.[7]

Currently I am Shaza Khamoche,

Appearing here as the mother of the Dharma King.

If karma, auspicious connections, and aspirational prayers aren’t diverted,

It’s certain that the sun and moon will rise together over Tibet!”

It appears that my parents conceived my sister while we were living at that place.

When this prophetic dream arose, the Refuge Protector Do Khyentse Yeshe Dorje was three years old in the first month of the Water Dog year (1802), while he was living at the Shugchen Tago hermitage, the encampment [157] of the First Dodrubchen Trinle Özer.[8]

Furthermore, during the gestation period following her conception, Ḍākinī Shaza Khamoche, as well as others, clearly prophesized that the daughter, Losal Drölma, was an emanation of Vajravārāhī, mother of all victors, and Noble Tārā. Additionally, while she was in the womb, many wondrous signs occurred that exceeded the imagination. The 38th page of the Sichuan-printed version of the Refuge Protector’s The Speech of the Ḍākinī states:[9]

I am uncertain if it was real or a dream, but one night an elderly woman appeared before me, bearing a walking stick in her hand. She pronounced:

Kye, son of a noble family!

You, Brahmā’s Divine Flower,[10]

And Tārā Vajravārāhī—

If you three emanations

Protect the welfare of beings in Tibet simultaneously

When the signs of the future degeneration age come to be,

The dying flames of the teachings will rekindle in the borderlands and central

Tibet

And the joy and happiness of sentient beings will increase!

But gateways for demonic obstructors exist,

And beings’ merit is of meager supply—

So, no more than two of the three will come to be!

Through the interdependence of skillful means and wisdom

Of the combined, mutual emanations,

Only you and Tārā’s form will manifest.

 

Unexpectedly I replied, “This is the pronouncement of Yingki Dorje![11] My own emissary of enlightened activity, Tārā Vajravārāhī, must appear in the human world. It’s okay if the other cannot come. It’s even all right if the emanation is a combined form.”

The old woman came and kneeled [158] before me. A light ray radiated from her heart; out of nowhere, a guru clothed in the attire of a treasure revealer appeared. He melted into the light of the old woman’s heart, becoming a crystal vajra. Then the manifest orb of light melted into itself, and a blue woman rushed forth from the tip of a light ray. The light rays from the old woman’s heart caused the woman to dissolve into light, becoming Green Tārā, the size of a bean.

I looked at my mother and perceived her as the person who had earlier said, “I am Shaza Khamoche.” [Green Tārā] then entered the crown of my mother’s head.

“Since it’s said that connecting auspicious occasions is a great enhancement [to any situation],” the old woman commented, “it is excellent that this has become just so.” Chanting supra tiṣṭha vajra ye svāhā, she touched my mother’s head and mine one time each with her staff and vanished. When I woke from my dream, a deity had possessed my mother, causing her to say all sorts of things.

That night my mother dreamed that a woman came carrying a turquoise statue of a deity with its right leg extended, but its left leg was not visible. “In all the realms of the universe, there is no Noble Tārā other than this. You must keep it safe!” Saying this, the woman placed it on my mother’s lap, and it dissolved into her heart. After that, sparks of light flickered in and around my father’s house, and from time to time, they encircled only my mother.

Others derided her saying, “Isn’t this your deceptive magic? This is a sign of sorcery!” While several [159] remarked, “This is a gyal provocation!”

In any case, because of oaths previously sworn, my sister had to accompany the great sage, just as a shadow follows one’s body, and accomplish enlightened activity. For this reason, since entering my mother’s womb, she was sure to be born in cyclic existence.

When Do Khyentse was sixteen years old in the Wood Pig year (1815), while in retreat in the Resplendent Turquoise shrine room on the second floor of Samye Monastery, he experienced a vision in which the knowledge-holder Jigme Lingpa came before him.[12] Jigme Lingpa prophesized that the Precious Refuge Projector was his blessed emanation and Ḍākki Losal Drölma was [one of his] body emanations. The 90th page of the Refuge Protector’s The Speech of the Ḍākinī states:[13]

One night a frightful guru clad in white with matted hair bound up in a topknot about one cubit high appeared. Da-dum and sil went the skull ḍamaru and a bell that he bore as he danced about in numerous countenances:

Now, upon the peak of Cāmaradvīpa’s Glorious Mountain,

The saṃbhogakāya Stainless Teacher 

Is professing the Dharma to karmically-endowed retinues. 

After twenty human years have come and gone, 

On the eight rākṣasa islands, for the span of seven years,

He will teach the supreme, secret teachings of union and liberation.

Then from the peak of the mountain, the summation of all,

He will [160] teach the Great Perfection

To the manifest sage, Drimé Özer, and retinues of hundreds of thousands.

By the power of aspirational prayers, a blessed emanation will descend

And the Dharma will fall like rain in lower Dokham.

At that time, you, fortunate one, will be liberated in the dharmakāya

And have control over the secret sky-cache of mind treasures—

It is certain the two-fold benefit will be spontaneously accomplished!

My own emanation, Ḍākkima,

Will take care of the Formless Ḍākinī teaching cycle.

I and the emanation will mix as one experience into the ground of being,

And your service will be completed. This is certain!

 

Dodrubchen Rinpoche Jigme Trinle Özer and other great beings also gave many confirming prophecies that Ḍākki Losal Drölma was indeed an emanation.

Losal Drölma was born at dusk on the tenth day of the tenth month in the Water Dog year (1802) of the thirteenth calendrical cycle. A great many marvelous sights accompanied her birth. The 39th page of the Refuge Protector’s The Speech of the Ḍākinī states:[14]

At dawn of the tenth day of the tenth month, Oṃ tāre tuttāre ture svāhā was heard resounding, and green light spilled forth from the house. On that day, a rainbow appeared in the sky, and many vultures flocked en masse above the village. Looking downwards, I saw five vultures perched atop our house.

I laid down for a short nap that day. Whether or not it was a vision or a dream, I am uncertain, but a rainbow and a pavilion of light appeared in the expanse of the sky. A dark blue [161] deer crowned with a single golden horn sat in its center. As rainbow light emanated from its body, it proclaimed:

The human realm I roam,

In a form arisen from the saṃbhogakāya.

Seizing a body of light endowed with the essence of primordial wisdom,

I shall teach the signs and symbols of Dharma,

Liberate beings through a variety of skillful means,

And make all my relationships and associations meaningful.

 

Right at that moment I awoke, and my grandmother said to me, “There’s a sweet fragrance here in this house today. It’s high time your mother gave birth. So, isn’t an emanation bound to be born as your little brother?”

During the evening that night, the entire house sparkled with red light, rainbow light swirled, and all sorts of other phenomena occurred. My sister was born during the early night’s wrathful period. That night I was put upstairs.

The following morning, I came down to see her. She was in a dark room in the inner part of the house, but the whole place was suffused with five colored rainbows. I saw several small deities of various colors that were only the size of a finger span, many looked like human girls. Then, in the center of a swirling rainbow, I saw a green-glowing infant.

“Are you my sister?” I asked. “Oh, oh,” she replied as she grabbed my hand, smiling. Taking a second look, I realized the small girl was holding my hand.

This event occurred in the Water Dog year (1802) when the Refuge Protector was three years old while his family was living at the Barzhi [162] Nangpa household in his fatherland.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Chapter 3

traveling to lhasa in central tibet

 

 

When Ḍākki Losal Drölma was two in the Water Pig year (1803), as the elder Dodrubchen Jigme Trinle Özer instructed, the Precious Refuge Protector Do Khyentse Yeshe Dorje, Ḍākkima, and their entourage began their journey to Drigung Til Monastery, traveling in the direction of Lhasa in central Tibet.[15] Eventually they made their way from Golok and arrived at Dzogchen Monastery in Derge, where they set up camp in the Rudam Orgyan Lhalung valley.[16] While camping there, they visited the monastery and religious objects of body, speech, and mind, in addition to meeting the Fourth Dzogchen Rinpoche Namkhe Mingyur Dorje and many tulkus and khenpos from whom they imbibed the nectar of the teachings.[17]

Subsequently, they accompanied the elder Dodrubchen to Derge and moved their camp to Chölung Dong.[18] In the capital, they partook in the nectar of the teachings from [the First] Khatok Situ Chökyi Senge, [the Third] Shechen Rabjam Paljor Gyatso, [the First] Gotsa Chogtrul Jampal Samten Gyatso, and many other khenpos and tulkus.[19] Most notably, they received the empowerments and oral transmissions for Longchenpa’s Seven Treasuries and the Nyingtik Yabzhi from the elder Dodrubchen Rinpoche Jigme Trinle Özer.[20] They also conferred the throne ceremony for the Precious Refuge Protector, from which the teacher [Do Khyentse Yeshe Dorje] and his retinue became a source of auspiciousness. 

Eventually, they continued their journey to central Tibet, accompanied by a welcoming party [163] from Drigung Monastery, in addition to a Derge escort. They reached Drigung Yangri Gar, and after some time, they traveled and lived in such places as Drigung Dzongsar.[21] It was at this time that they made many spiritual connections with the two Zhabdrungs and others. Having arrived at Drigung Monastery, the knowledge-holder Jigme Lingpa’s mother and the attendant Özer Taye came from Tseringjong and met Do Khyentse, Ḍākkima, and their companions, to whom they extended an invitation [to Tseringjong].[22]

At that time, Losal Drölma’s previous propensities awoke, and she put forth many questions to Jigme Lingpa’s mother and the attendant Özer Taye, concerning various stories of the Tseringjong residence and other things. This delighted Jigme Lingpa’s mother and Özer Taye. Özer Taye lauded her saying, “There is no doubt that this girl is also an emanation of our Lama and Refuge Lord [Jigme Lingpa]!” The 58th page of the Refuge Protector’s The Speech of the Ḍākinī states:[23]

During those times, my sister adored nephew Özer and Jigme Lingpa’s mother from an early age. Since she enquired about various things from the past, his mother felt an intense attachment to her. Nephew Özer Taye recalled, “My excellent Refuge Lord (Jigme Lingpa) said that he’ll display a variety of emanations and promised to attain the state of a mahāmudrā knowledge-holder. Since there are bound to be several variations of his emanations, it’s without a doubt that this girl is a manifestation of his three secrets. So, it would indeed be good if she were to stay with [164] his mother for a time.”

However, my parents replied, “Our boy is already a tulku. If we were to offer you two our daughter, then we wouldn’t be able to contain our immense sorrow upon our return home!”

Then Ḍākkima relied on both Drigung Refuge Protectors and remained at the Drigung residences for three years.

When she was four in the Wood Ox year (1805), after living at Drigung Monastery, Ḍākkima returned with her parents to Golok, her fatherland. Living there for some years, she relied on Dodrubchen Rinpoche and learned the alphabet, reading, and writing while receiving various streams of empowerment and transmission. Nevertheless, it is apparent that she was led back to her fatherland on account of her paternal and maternal uncles’ deep faith in and attachment to worldly affairs. The 74th page of the Refuge Protector’s The Speech of the Ḍākinī states:[24]

While my sister traveled to Lhasa and back, she spent a few years in the presence of lamas and experienced the awakening of previous habitual tendencies and some incomplete visions. But our paternal and maternal uncles forced my parents and sister, along with our property, to return to our fatherland. Because of the land and companions [being unconducive], my sister’s pure visions vanished for some time. [165]

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Chapter 4

living in such places as golok

 

 

When Ḍākki Losal Drölma was eleven years old in the Water Monkey year (1812), she lived in Golok. That year the Precious Refuge Protector went to stay in Dodrubchen’s camp following his time at Drigung Monastery, during which the siblings had the opportunity to meet and speak with each other. The 74th page of the Refuge Protector’s The Speech of the Ḍākinī states:[25]

I arrived at Do Gongma in upper Golok and met some locals but most importantly my mother and my sister.[26]

When she was fourteen in the Wood Pig year (1815), Ḍākkima once again prepared to go with the Precious Refuge Protector to Lhasa in central Tibet. But she did not receive the elder Dodrubchen’s permission. It seems for that reason, she remained in her fatherland just like she had done before. The 86th page of the Refuge Protector’s The Speech of the Ḍākinī states:[27]

The elder Dodrubchen remarked, “If your sister went to Lhasa with you, it would be excellent for you. But it appears that the both of you wouldn’t return, so it’s better to postpone such a journey.”

Ever since Ḍākkima was young, it is clearly stated in the beginning, middle, and end of the Refuge Protector’s autobiography that she was integral in assisting him in accomplishing enlightened [166] activity. According to Ḍākkima’s biographical accounts, as mentioned above, in addition to other sources, she did not have the fortune to engage in extensive learning and contemplation before the age of fifteen.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Chapter 5

TRAVELING TO KATOK MONASTERY FOR STUDY AND CONTEMPLATION

 

 

When Ḍākki Losal Drölma was fifteen in the Fire Bird year (1816), as the elder Dodrubchen instructed, she set off with the Precious Refuge Protector, Gyi Lung Tugchok Dorje, and others to Katok Monastery and Getse’s monastic seat of Drago Hermitage, for study and contemplation.[28] From Getse Mahāpaṇḍita Gyurme Tsewang Chogdrub they perfectly obtained streams of [167] empowerments, oral transmissions, and instructions.[29] These included the empowerment for The Sūtra Which Gathers All Intentions and the empowerments and oral transmissions for The Magical Display of the Peaceful and Wrathful Deities, Yangdak Heruka, The Union of the Buddhas, Emptying Saṃsāra’s Depths, Vajrakīla, and the three lineages of the Kagyu.[30] In addition to these, they received a stream of oral transmissions—namely, various commentaries on the Guhyagarbhatantra, Ka Dampa Deshek Sherab Senge’s collected works, Kunzang Ngedön’s collected works, and Getse Mahāpaṇḍita’s collected works.[31] They also received empowerments, transmissions, and instructions for the Guhyagarbhatantra, Madhyamaka collections, and the presentation of the philosophical systems, all from the master. Moreover, they acquired many lines of empowerment and oral transmission from Katok Drimé Zhingkyong, Mogtsa Rinpoche [Chöying Dorje], and others.[32] The 116th page of the Refuge Protector’s The Speech of the Ḍākinī states:[33]

That autumn, I went to beg for barley alms in Dzirkala, and when I came back my sister and mother arrived at the Lord Lama’s residence from Golok.[34] There were more than ten of us who traveled to Katok Monastery: my sister and I, Gyiling Chogtrul Tugchok Dorje, Lord Lama’s nephew Tobgyal, nephew Longsal, and attendants.[35]

For more than a year, Losal Drölma extensively studied and contemplated in various places, Katok Monastery, for example. Following this, she returned to Dodrubchen’s camp. The 118th page of the Refuge Protector’s The Speech of the Ḍākinī states:[36]

For a short while, my sister returned to Lord Lama once again.

Since that time, she relied on Dodrubchen Rinpoche as her primary lama, receiving an ocean-like number of empowerments, oral transmissions, instructions, and advice for sūtra and mantra teachings. She lived at Dodrubchen’s camp up to the time of his passing.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Chapter 6

LIVING IN THE CAPITAL OF DERGE

 

 

When Ḍākki Losal Drölma was eighteen in the Earth Rabbit year (1819), she [168] and the Precious Refuge Protector Do Khyentse Yeshe Dorje traveled together to Lhundrubgang in the Derge capital.[37] While Do Khyentse Yeshe Dorje was in a retreat at Lhundrubgang, Ḍākkima, Jigme Losal, and others served as his attendants.[38] The 125th page of the Precious Refuge Protector’s The Speech of the Ḍākinī states:[39]

Having been granted permission to remain in retreat for a period at Lhundrubgang, I exerted myself in the practice of approach and accomplishment of the deity. I only had three religious companions with me at that time: my sister, the previous Omniscient One’s direct disciple, Jigme Losal, and my personal attendant, Kunzang Tendar.[40]

At that time, the Refuge Protector sent Ḍākkima to conduct a feast offering in the valley above the capital Lhundrubteng. When she was there, a ḍākinī appeared before her and spoke many symbolic teachings—the ḍākinī proffered her own urine Losal Drölma and a bowl brimming with green ambrosia. By imbibing these, Ḍākkima’s mind-stream was blessed, an extraordinary blissful joy was induced in her, and she became victorious over the battling, hindering hordes. The ḍākinī sent Losal Drölma back to Do Khyentse Yeshe Dorje with tales of symbolic teachings, a protection cord, and sacred items. The 126th page of the Refuge Protector’s The Speech of the Ḍākinī states:[41]

One day, I sent my sister with several materials for a feast. I told her to offer them to that old woman in the upper valley, so my sister and her attendant [169] set out on their way. They found an old woman with hair whiter than a conch shell, draped in a tattered robe, asleep in a stone enclosure. My sister gave her the meat, beer, roasted barley flour, and a few other gifts, saying, “These are for you from the Tulku.”

“Ha! Ha!” she laughed. “What am I to do with this flour?” the old woman retorted. She chucked the flour into the air, then devoured the meat and gulped down the beer. “My poor child! There’s no one more troubled than him in this human realm. The minuscule merit of this world is depleting; even the many auspicious gates are in turmoil. I’ve expelled the obstacles to his life, and now there’s little need for me to stay here any longer.”

My sister’s attendant spewed all sorts of arrogant things after witnessing this. “We can’t stay here now. It’s best we leave. This old hag is disgusting!”

The old woman sprang up and ran towards them as they began to depart. “If you go down any further,” she yelled, “I’ll chuck these stones at you and bash that head of yours!” Looking at my sister’s friend, she exclaimed, “You can take that meager merit of yours and bug off.”

Frightened as she was, my sister returned to the ḍākinī and found her stark naked, scampering around the enclosure. The woman came, stared at my sister, and shot a stream of urine. It went into my sister’s mouth, descending to her stomach. My sister could smell the scent of accomplished medicine, and her entire body tingled and trembled with a numbing yet blissful sensation. Gazing over at the old woman, she uttered, “The old woman’s body is made up of rainbow light!”

“Girl, you should go. I won’t be staying here long, myself, now,” said the woman. I’ve been waiting for you. Even though I haven’t met my boy, [170] meeting my girl is good enough. O my troubled boy, don’t stay here too long! The auspicious connections of this realm have become uncertain. But if you were to depart for any other world, I would compassionately care for you.” She put a roll of paper bound with white and red thread into my sister’s hand, instructing, “Give this to my troubled boy.”

She filled her bowl to the brim with a unique, green beer and told my sister to drink it. “For the next two years,” the ḍākinī said, “you’ll experience an obstacle, but mother will definitely take care of you.”

My sister drank the beer-like substance without leaving anything behind and returned in a drunken-like state. Having given me the sacred items, she began to tell me her story in detail.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Chapter 7

LIVING AT Dodrubchen’s CAMP

 

 

When Ḍākki Losal Drölma was nineteen years old in the Iron Dragon year (1820), the Precious Refuge Protector renounced his familial property and became a renunciant. Leaving Dodrubchen’s encampment, he went on a northern pilgrimage to such places as Trokyab Tugje Chenpo.[xlii] At that time it seems Ḍākkima was staying at Dodrubchen’s encampment for study and contemplation because the Precious Refuge Protector eventually traveled back from Trokyab Tugje Chenpo and arrived at Dzöge Tangkor.[xliii] At that time, he met a man from his homeland, Chagtar Gyal of Takshok, Golok.[xliv] [171] He sent a letter for the elder Dodrubchen and his sister, Losal Drölma, with the man. The 143rd page of the Refuge Protector’s The Speech of the Ḍākinī states:[xlv]

One time, when I arrived at Dzöge Tangkor, I met Chagtar Gyal of Takshok. I sent a letter with him asking Lord Lama for his permission to go to Tsongön [province] in the north.[xlvi] I also wrote an aspiration to never be separated from him in all my lives to come, even if I could not be with him at that time. Lastly, I wrote to my sister, asking her to stay with him for as long as he lived. And that when he passed, I would come for her, and we would go to a remote mountain and practice the authentic, divine Dharma. Losal Drölma eventually journeyed on the road following this.

When she was twenty in the Iron Snake year (1821), the elder Dodrubchen passed away. Ḍākkima, Longsal, and attendants, seven in all, left Yarlung Pemakö Monastery, the second seat of the elder Dodrubchen, and journeyed to Rebkong’s sacred place of Ling Gya Amnye Lhari to invite the Precious Refuge Protector.[xlvii] Having arrived at their destination, Do Khyentse Yeshe Dorje, Losal Drölma, and retinue reunited at Ling Gya’s Mantra Temple.[xlviii]

Ḍākkima offered Dodrubchen’s final testament and letter to her brother. Then they and their entourage departed Ling Gya’s Mantra Temple for Golok. Ḍākkima [172] remained in her fatherland, but the Refuge Protector and his entourage proceeded to the elder Dodrubchen’s seat of Yarlung Pemakö. The 161st page of the Refuge Protector’s The Speech of the Ḍākinī states:[xlix] 

I finished retreat, and many mantra practitioners of the Eight Pronouncements gathered at Ling Gya’s Mantra Temple.[1] At that time, my sister Losal Drölma, some attendants, and in particular the Lord Lama’s nephew Longsal, seven in all, arrived from Kham. They told me how the Lord Lama’s omniscient mind dissolved into the dharmadhātu and handed me a scroll containing his final testament. They were also there to escort me back.

After I had left earlier, my sister completely fulfilled all the wishes Lord Lama had near the time of his death. Without leaving anything out, he had given her his outer, inner, and secret final testament, instructions, and other things.

Because of past dreams and prophecies, I had altogether decided to return. …[2] I passed through Ladrang Tashi Gomang, Sangkok, Ngulra Lhadé, and some other places, eventually arriving in Golok.[3] My sister resided in my father’s house for a short while as I took the path leading to Yarlung Pemako, the seat of my Refuge Protector and Dharma King [Dodrubchen]. The Lord Lama’s remains and tiny pearl-like relics (ringsel) had been placed inside a vase, and I prostrated, made offerings, prayers, aspirations, and other things as much as I could for a full week. [173]

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Chapter 8

LIVING AT THE Do DZONG HERMITAGE

 

 

When Ḍākki Losal Drölma was twenty-one in the Water Horse year (1822), she and the Precious Refuge Protector built a new hermitage in the great Do Dzong in the Nyenpo Yutse mountain range.[4] There Losal Drölma received the instructions for the preliminary practices and so forth from Do Khyentse. That year Ḍākkima had a vision of the mantra protectress [Ekajaṭā] in which a prophecy arose, foretelling that the Refuge Protector would experience an obstruction to his physical wellbeing, and she would have to avert it by means of her resolve. She practiced all the outer and inner enlightened activities and remained at the hermitage for a short while. The 165th page of the Refuge Protector’s The Speech of the Ḍākinī states:[5]

At the time of the old new year’s, I arrived in Golok and established a new cave in Do Dzong. Thinking we ought to practice, my sister and I, along with a few others, arranged various auspicious connections according to the ḍākinī’s secret prophecies. But on account of the powerful Margyen Tromkyi’s misguided aspirations and my realization being obscured, all our deeds of auspicious connections had come to nothing.[6] I only gave condensed instructions for the preliminary practices to some of those who had gathered.

Meanwhile, on account of the ḍākinīs attachment to me, [174] a few signs and indications showed that my body and mind were on the verge of separation. Nevertheless, the force of my sister’s fervent aspirations and the power of the heroes and ḍākinīs of Kham Tsāriṭa prevented my death.[7]

One time I went to the shore of Yutse Lake, where the obscurations within the three doors of body, speech, and mind were dispelled.[8] Again, at Do Dzong, I engaged in the Lotus King’s practice just to pass the time. Once during that period, Ekajaṭā had secretly possessed my sister and commanded, “Don’t stay in this place now. Separate yourselves from vow breakers and set off to the sacred site of Tugje Chenpo.” So, we prepared to depart, but my father did not allow my sister to come.

From that year on, the Refuge Protector and Ḍākkima stayed together in the same encampment, where she alone was the companion for Do Khyentse’s enlightened activities.

When she was twenty-two years old in the Water Sheep year (1823), Ḍākkima lived at the Do Dzong hermitage while the Precious Refuge Protector dwelled at Trokyab Tugje Chenpo in Gyalrong.[9] At that time, Do Khyentse sent a messenger to Golok to invite Ḍākkima. Departing Do Dzong Hermitage in Golok with an entourage, she eventually arrived at Tsakhagyal Tashitang in Gyalrong, where Yeshe Dorje and his entourage met her.[10]

Do Khyentse gave instructions on the preliminary channels and winds practices and conferred some empowerments to a group of more than one-hundred disciples from various places most importantly to Losal Drölma. This was when ḍākinīs of magnetization possessed [175] her. She performed immeasurable wondrous magical powers: accomplishing the unsurpassable conducive circumstances for the activities of empowerment and instruction, sitting cross-legged in the sky, and ejecting her consciousness with a forceful phaṭ! causing her body to become lifeless only later to summon her consciousness back into the corpse. Other unfathomable signs occurred—namely, not eating for seven days on end, she abandoned all sleep and sang songs of meditative experience day and night and spoke various symbolic languages of the ḍākinīs as they endeavored in methods for gathering the ḍākinīs. The 166th page of the Refuge Protector’s The Speech of the Ḍākinī states:[11]

[One day, Ḍākinī Shaza Khamoche possessed my Dharma friend Rogza Sönam Palge and said, “[…] from the Sheep year onward, you must gather all who uphold their commitments, especially your great sister, Tārā’s divine emanation, and for a few years do nothing but arranging various auspicious conditions.”[12]

Accordingly, I sent someone to escort my sister. As soon as we finished our prostrations and circumambulations at Tugje Chenpo, we traveled through Drong Dzong and arrived at Tsakhagyal Tashitang, where my mother and sister also came.[13] For a hundred days, I taught on the preliminary practices of the channels and winds to about a hundred people in the surrounding area, particularly from Pema Senge, Yulzhi.[14]

At times, as I endeavored to please the heroes and ḍākinīs, using various auspicious [176] methods akin to the entertaining games of children, all sorts of visions arose. One time, Lama Rogza Sönam Palge led us in the rituals. On another occasion, the blessings of the primordial wisdom ḍākinīs descended upon seven or so people who upheld their commitments, including my sister, and many doors of auspicious connections opened.

We performed an elaborate feast offering in a secluded place, where my great sister transformed into Ḍākinī Sazin Chenmo (“Great Holder of Earth”) and accomplished all the activities of the maṇḍala.[15] Moreover, the five types of ḍākinīs possessed five others, both men and women, and taught various symbolic teachings. Siṃhamukhā possessed Rogza Sönam Palge and guarded the boundary. Pema Senge transformed into Hayagrīva and subdued the obstructors. Two low-caste individuals exhibited the forms of demonesses and fled the maṇḍala. However, others in the group experienced the sudden rush of the vision of the dharmatā, performed vajra songs and dances, spoke in Sanskrit, and remained in a carefree and aimless state for an entire day. The more common signs were boundless: rainbow light swirled around the maṇḍala, the taste and potency of the feast substances were exquisite, and a fragrant aroma wafted about.

At that time, secret and marvelous auspicious connections were complete, and my great sister performed boundless feats of miraculous magical powers. She transformed into Ḍākinī Pema Bumde and floated in the sky, cross-legged, then ejected her consciousness into another realm through a mighty phaṭ! resulting in her body laying lifeless.[16] Afterwards, she summoned [177] her consciousness back into the corpse. For seven days on end, she did not partake in any sustenance nor sleep, but songs of meditative experience she sang throughout the day and night and spoke in the various symbolic language of the ḍākinīs. Meanwhile, we endeavored in devices that gather the ḍākinīs. After seven days had passed, the immense auspicious connections were excellently perfected. 

The place mentioned above in which the Refuge Protector turned the wheel of the Dharma was not clearly specified in his autobiography. Nevertheless, after finishing all the activities, including turning the wheel of the Dharma, they went to Golok, upper and lower Tsang, and other places. Afterwards, they headed in the direction of Gyalrong and spent the winter at the Sarwaha Hermitage, located in Drong Dzong, in the mountain range in front of Trokyab Tugje Chenpo.[17] It was in that place during the winter that Do Khyentse’s daughter, Khaying Drölma, an emanation of Yeshe Tsogyal, was born.[18] Since Drong Dzong Sarwaha Hermitage was a primary seat of the Refuge Protector and Ḍākkima, it appears that there they turned the wheel of the Dharma. Currently, not only do the ruins of the Refuge Protector and Ḍākkima’s retreat houses remain, but a mantra practitioner from Rebkong, Amdo, has restored what appears to be Ḍākkima’s retreat house.

At the age of twenty-three in the Wood Monkey year (1824), Ḍākkima, [178] the Refuge Protector, and their entourage traveled together from Drong Dzong Sarwaha Hermitage to Dzirka, Dzamtang.[19] Then Ḍākkima proceeded with an entourage to the Do Dzong hermitage in Golok. Do Khyentse and his retinue passed through Yarlung Pemakö and Lhundrubteng, in Derge’s capital, on his way to Dzachukha, eventually arriving at Do Dzong Hermitage.[20]

In that year, primordial wisdom ḍākinīs possessed Ḍākkima, and she foretold prophecies and dispensed auspicious teachings, numerous in number. The disciples endeavored in these auspicious instructions, giving no thought to day or night; such efforts ousted the physical obstacles of the Refuge Protector Do Khyentse Yeshe Dorje. Then he and Ḍākkima, with retinue in tow, made Drong Dzong Hermitage their residence for a short while, where they conducted a meditation retreat and brought benefit to the teachings and beings. The 169th page of the Refuge-Protector’s The Speech of the Ḍākinī states:[21]

The Refuge Lord’s (Dodrubchen) nephew, Jigchang, also arrived to invite me back to Derge.[22] We all departed with a retinue from Sarwaha Hermitage, heading to Yulzhi. When we reached our destination, my father also wanted to visit Tugje Chenpo with us. As soon as the pilgrimage concluded, the group separated as we set out on the road. Starting from Dzirka Nada, we went our different ways: my parent and sister returned to Golok while I set off for Derge.[23]

Then the 173rd page states:[24]

I arrived in Golok. [179] In Do Dzong, I conducted a short approach and accomplishment practice, and my great sister transformed into various primordial wisdom ḍākinīs and gave prophecies and commands through several methods that gather the auspicious connections.[25] All those close to me incessantly generated fierce courage, day and night, and dispelled the great obstacle to my life that year.

When she was twenty-four years old in the Wood Bird year (1825), Ḍākkima, the Refuge Protector, and their entourage left Do Dzong Hermitage and went to Mayul Pema Rito in the land of Golok, where they lived for a short time.[26] During their stay, wondrous and inconceivable sights occurred: they were welcomed by the deities of Ling, for instance, Machik Drubpe Gyalmo bestowed a long-life empowerment, and Ḍākinī Göcham Karmo possessed Ḍākkima and healed her depleted life-essence.[27] In those sacred sites of accomplishment, including the Ling Gesar meditation house, they temporarily remained and practiced.[28]

Following this, the Refuge Protector, Ḍākkima, and their entourage returned to Do Dzong Hermitage, but they eventually left Do Dzong Hermitage. Passing through Dzirka, they traveled to such places as Yulzhi, Tugje Chenpo, and Drong Dzong Sarwaha Hermitage. While residing in those places along their way, they carried out beneficial deeds on behalf of the teachings and beings. 

Later Ḍākkima left Drong Dzong Sarwaha Hermitage and went to Do Dzong Hermitage located in Golok. Meanwhile, the Refuge Protector was benefiting the teachings and beings [180] in the environs of Gyalrong since he was living there for a short time. The 174th page of the Refuge Protector’s The Speech of the Ḍākinī states:[29]

Following the prophecy of the ḍākinīs, in the first month of the Bird year, my sister and I, along with a four-monk retinue, went to Mayul Pema Rito. The deities of Ling welcomed us, and various excellent and wondrous sights took place. We found the place of accomplishment called Lion Cub’s Striped Meditation House, which is the sacred place of the Lotus King’s activity emanation, supreme being Gesar, the enemy-conquering jewel.[30]

During our week-long stay, Machik Drubpe Gyalmo appeared before our very eyes and bestowed a long-life empowerment, and Göcham Karmo descended into my sister, taking possession of her and healing her life-essence. I revealed treasures, including Ling’s Soul Animals and the father teachings.[31] But as the earth treasures are the terrestrial essence of the world, I entrusted them to the care of the treasure lords. We also empowered the prominent local gods and warrior spirits and gave them assurances and high praises. Having done so, we established a continuation of the auspicious connections and began our return journey.

All the monks from our encampment arrived from Dzachuka. Then we passed through Dzirka and arrived in Yulzhi. To fulfill the requests of Lama Pema Senge, I spent some time in Omgo, where I bestowed some of the empowerments and oral transmissions for The Heart Essence of the Vast Expanse (Longchen Nyingtik).[32] But because there were some with broken vows and low-caste women with perverted aspirations, the auspicious connections withered for some [181] time, like a sprout destroyed by frost. We left as the welcoming escort from Puntsok Dzong arrived.[33] And following a short stop at Tugje Chenpo, we arrived at Drong Dzong Sarwaha and went our separate ways—my sister went to Golok as I continued to Puntsok Dzong.

When she was twenty-five in the Fire Bird year (1826), Ḍākkima went to Do Dzong Hermitage and enacted helpful deeds for the sake of the teachings and beings. That year, the Precious Refuge Protector left Drong Dzong Sarwaha Hermitage in Gyalrong and traveled to Golok, where he reunited with Ḍākkima. Since the Refuge Protector returned, Ḍākkima accompanied him to Drong Dzong Sarwaha Hermitage. Having lived there for a while, Ḍākkima returned to Do Dzong Hermitage. The 175th page of the Refuge Protector’s The Speech of the Ḍākinī states:[34]

On one occasion, I traveled around Golok for a short time, and my sister came to Drong Dzong for a period but soon departed. One time I went to Somang and gave some empowerments and oral transmissions for The Heart Essence of the Vast Expanse to a few earnest people—for example, Awatota Rotak Kyab and Nyagnyo Lama Zöpa.[35] I also met with the king and established some religious connections, upon which I returned (to the Drong Dzong Sarwaha Hermitage).[36] [182]

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Chapter 9

LIVING AT MAYUL PEMA RITO

 

 

When Ḍākki Losal Drölma was twenty-six in the Fire Pig year (1827), she and her retinue conducted outer and inner enlightened activities at the Do Dzong Hermitage. The Precious Refuge Protector met them at the Do Dzong Hermitage in Golok, having arrived from Drong Dzong Sarwaha Hermitage. Then, following the ḍākinīs’ prophecy, they all departed Do Dzong Hermitage for Mayul Pema Rito. There they remained for a handful of years, practicing meditation, and benefiting the teachings and beings, as the auspicious connections were efficacious. It was in this same abode that the elder Dodrubchen’s tulku, Sherab Mebar, was born in the Earth Ox year (1829).[37] Additionally, Rigpe Raltri, the incarnation of Jigme Dechen son of Jigme Lingpa, was also born there in the Iron Tiger year (1830).[38]

In the Tiger year, Do Khyentse traveled throughout Gyalrong. It seems [183] from the time Losal Drölma was twenty-six in the Fire Pig year (1827) until she was thirty in the Iron Hare year (1831), she benefited the teachings and beings while living at the great sacred site of Pema Rito. She additionally took responsibility for the Refuge Protector’s sons and nurtured them. The 175th page of the Refuge Protector’s The Speech of the Ḍākinī states:[39]

When the Pig new year came about, King Tsewang Lhundrub passed into peace due to other’s pernicious actions.[40] I performed a purifying liturgy, prepared his body, and sent him to the eastern realm of Abhirati.[41]

As Trokyab Nangso Namkha Lhundrub ordered, I went for a while to the great sacred site of Kake’u Senge Yangzong.[42] I visited its naturally manifested Orgyen [statue] as well as its sacred grounds, where I offered prostrations and circumambulations. I met Nangso Rinpoche and made a religious connection with him.[43] As he was incredibly delighted, our minds merged as one, and I distinctly realized our future auspicious relationship would continue.

Shortly after, I began my return journey; passing through Drong Dzong, I arrived in Do Dzong, Golok. In Matö county, I made some religious connections with the Akyong clan community and its highest chief.[44] For about three years, the retinue, my sister, and I lived at Pema Rito, as the previous prophetic certificate had foretold. Everything went splendidly due to the auspicious connections of the spirits, prominent local guardians, and formless beings, in addition to the noble ladies of space and the ḍākinīs. Everything good in this human realm proliferated on account of [such conducive circumstances of] the region, time, companions, and occasion.

According to the Lord Lama’s prophecy, a tulku (Sherab Mebar) was born as a new family heir in the Ox year. Another tulku (Rigpe Raltri) was born into our family in the Tiger year. Intense, turbulent circumstances also occurred during that time, [184] resulting in my sister remaining at our place in Golok. The rest of us, however, voyaged around Gyalrong, and passing through Trokyab, we arrived at the capital of Geshe, as an invitation was extended to us.[45] There a handful of elemental spirits newly arose, and I tamed them. I also took up the yogic conduct of a madman for the time being.

In the Hare year, I remained in Kake’u for a short time and fulfilled some wishes of Nangso—they were quite minor. I also briefly met Lhase Rinpoche once again since we were connected through our previous aspirations and karma. Then I spent some time in Geshe. At the end of the year, I traveled to various places upon invitation—Chagla and Yutang, to name a couple.[46] Eventually, when I arrived at Lhagang, where a party welcomed me at the behest of [the mountain deity] Zhagdra Gangkar, I witnessed a multitude of brilliant and outstanding signs.[47] I also met the two khenpos, the governor, and all the counselors of Dartsedo, with whom I made religious connections.[48] My sister also came—the auspicious connections and the timing coincided.

Concerning the following statement from the autobiography:

Another tulku (Rigpe Raltri) was born into our family in the Tiger year. Intense, turbulent circumstances also occurred during that time, resulting in my sister remaining at our place in Golok. The rest of us, however, voyaged around Gyalrong, […].

If we examine the clause, “resulting in my sister remaining at our place in Golok,” it is most suitable to say that Ḍākkima either continued to live at Pema Rito or, rather, traveled to the seat of Do Dzong Hermitage. [185]

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Chapter 10

LIVING AT YUTANg AND DARTSEDO, MINYAK

 

 

When Ḍākki Losal Drölma was thirty in the Iron Hare year (1831), according to what was mentioned above, she and the retinue remained either in Pema Rito or in Do Dzong Hermitage. Following this, she traveled to the capital of Dartsedo in Chagla, Minyak. While in the capital, she met with the Precious Refuge Protector and benefited the teachings and beings while living in there for a short period. The 176th page of the Refuge Protector’s The Speech of the Ḍākinī states:[49]  

In the Hare year, I remained in Kake’u …[50] I also met the two khenpos, the governor, and all the counselors of Dartsedo, with whom I made religious connections.[51] My sister also came—the auspicious connections and the timing coincided.

When she was thirty-one in the Water Dragon year (1832), the Refuge Protector, Ḍākkima, and their retinue traveled from Dartsedo, Minyak, to the Yutang capital, where they celebrated the new year. Do Khyentse established the sādhana class practices of The Heart Essence of the Vast Expanse and taught their preliminary practices in addition to others. It was during this period that he and Losal Drölma had luminous, visionary dreams beyond the scope of the imagination. The 176th page of the Refuge Protector’s [186] The Speech of the Ḍākinī states:[52]

Taking a short leave of absence, I traveled to Yutang and met the king. He also had a teacher-student relationship with the previous Omniscient One. I also met a blessed nirmāṇakāya of Lord Lama, some Sakya disciples, Rikhu Tulku, and some officials.[53]

After celebrating the new year, the king and the officials, most notably, newly established The Heart Essence of the Vast Expanse cycle of teachings out of their pure intentions. So, I bestowed the oral transmission and the instructions of its preliminary practices, in their entirety, to the lamas and monks.

At dawn on the twenty-fifth day of the first month of the Dragon year, I beheld Machik Labdrön before me in a space of rainbow light.[54] An entourage of five ḍākinīs circled her; yogins and yoginīs appeared like clusters of stars as they danced gracefully about. hūṃ! and phaṭ! rumbled like a roar of a thousand dragons […].[55] That night, my sister also had boundless visions.

Then the pair and their entourage departed the capital city of Yutang, and eventually, passing through Chagla’s capital city of Dartsedo, they arrived at Lhagang, Minyak. There they went on pilgrimage and offered prostrations [187] and circumambulations at various representations of body, speech, and mind, in addition to sacred sites. Some of these were the Jowo Rinpoche temple built during the time of the Dharma King Songtsen Gampo and the Siddha stūpa built by an Indian siddha lord of the priest caste.[56]

One day during this period, many marvelous signs occurred when they were circumambulating: Ḍākkima had a vision of Guru Padmasambhava in which he foretold many prophecies, she received the ultimate empowerment of dharmatā, and rainbow light and a sweet fragrance diffused throughout the land.[57] The 180th page of the Refuge Protector’s The Speech of the Ḍākinī states:[58]

We eventually arrived in Lhagang. As the Jowo (Buddha) statue, built by the Chinese wife Kongjo, possessed immense blessings, I prostrated, presented offerings, and circumambulated for some time.[59]

One day, while my sister was circumambulating alone, rainbow light suffused the entire area, and an old, bearded man bearing a walking stick led her into the center of the hundred stūpas. “When you were born as the Chinese wife Kongjo,” he said, “you had to wait a long time for minister Gar here upon the border of China and Tibet.[60] This, in turn, resulted in the construction of the life-size Jowo statue that is itself a wish-fulfilling jewel. At that time, a mendicant sage came and gathered the minerals of Barma Changdong Mountain [to construct the religious objects].”[61]

That is how the old man told the tale of the statue and the exalted Sage stūpa. He also talked about the six mountain ranges [of Kham] and explicitly mentioned that the Minyak mountain range is a most spectacular place on Earth. Moreover, if the range is cherished and does not come to ruin, it will continuously bring benefit. He also spoke of Songtsen Gampo being the exalted Lotus Holder (Avalokiteśvara) in person and the venerable Omniscient One as the incarnation of minister Gar.

Upon the completion of the Jowo temple [188] and the stūpa, boundless amazing signs materialized: three Teachers appeared in the sky to perform the consecration, and divine rain of flowers fell. Also, all the gods in the heavens brimmed with joy as they sang, danced, and played music, incredible in their array, causing light rays to emanate from the circular patch of hair between Jowo’s eyebrows and scatter throughout the land, some striking the gods. The sage, the Chinese wife, and the retinue received blessings in proportion to their fortune. Since the gods were pleased, the sage named it Lhaga Jowo (“Lord of the Joyous Gods”), but the name has changed over time and is known colloquially as Lhagang. The old man recounted this story and spoke of many prophecies concerning her future births.

Pointing his stick at her heart, he cried a forceful hūṃ! Immediately falling into an unconscious state, she experienced a momentary, visionary rush of dharmatā, thus receiving full empowerment. The old man came to declare:

I am Pema Tötrengtsal!

My emanations enact beneficial deeds for those in Tibet.

The basis of emanation roams through the realms of the three kāyas.

The land of the rākṣasas is where one of them turns the wheel of the

Dharma.

Caring for you in all your lives,

I’ve come now for your benefit

To dispel hindrances and bestow spiritual attainments upon you.

Do not surrender yourself 

To demons of discursiveness, wrong view, and doubt!

Train yourself in a perception that is pure!

When the masculine and feminine consorts have perfected the benefit of

beings,

They will become enlightened in the realms of the three kāyas!

Now I must depart to the realm of Beings’ Greatly [189] Blissful Heap

To be the chief of the ḍākinīs’ assembly.

Becoming a mass of light, the old man faded away.

At that time, a mist rolled in, and an excellent scent floated in the air as rainbow clouds amassed above. My sister regained consciousness and proceeded on the circumambulation path, where we met in front of the Sage stūpa. Until that point, the monks and attendants had been searching everywhere, but they were never able to find her.

That night an elderly woman came to me in a dream and instructed:

“Keeping secret mantra secret, siddhis swiftly come.

Secret mantra not kept secret, samayas come undone.

Siddhis come to nothing as hindrances abound

So keep yourself as silent as a corpse’s mouth.”

Then from Lhangang, they passed through Serchetang and traveled to Ta’u, Minyak.[62] Then they arrived in the capital city of Geshe, Gyalrong. At that time, Ḍākkima traveled around Golok for a short while, then returned to the territory of the Geshe king. It was in this year that the pair, along with their retinue, established Mahā Kyilung Monastery and a new hermitage in the realm of the Geshe king, where they extensively turned the wheel of the Dharma.[63] The 183rd page of the Refuge Protector’s The Speech of the Ḍākinī states:[64]

We returned. In Serchetang I wandered alone, and my mind seemed to do the same.

From the peak of Mount Hepo,

A white man on a white horse proclaimed:[65]

“When the time finally comes

For the Mahā Guru’s [190] prophecies

And the great being Gesar’s intentions,

My land shall possess the auspicious connections

For the secret mantra teachings to proliferate.

At that appointed time, I shall come for you—

So don’t fall under the power of hindrances!”

Having uttered these words, he disappeared. I returned from my walk and reconciled a small quarrel between the villagers around the Ta’u kingdom. Then I headed to the capital of Geshe while my sister left for Golok. When the opportunity presented itself, I conducted some altruistic deeds. That winter, as soon as my sister returned, I instructed on the preliminary channels and winds practices and bestowed the empowerment and reading transmissions for The Heart Essence of the Vast Expanse to more than a hundred people at the newly constructed Kyilung Monastery. I also instructed a handful of lamas on the Yeshe Lama.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Chapter 11

LIVING IN MAHĀ KYILUNG MONASTERY AND YIKHOK

 

 

When Ḍākki Losal Drölma was thirty-two in the Water Snake year (1833), she was in retreat at a hermitage at Mahā Kyilung Monastery. After traveling to various places, Golok being one, Do Khyentse went and resided with her at Mahā Kyilung Monastery. The 183rd page of the Refuge Protector’s The Speech of the Ḍākinī states:[66]

In the Snake year, my sister was in retreat in [191] the newly constructed hermitage while I journeyed around Golok.

When she was thirty-three in the Wood Horse year (1834), the pair and their retinue departed Mahā Kyilung Monastery and headed to Yikhok, where they dwelled and benefited the teachings and beings.[67] That year, Do Khyentse Yeshe Dorje’s father Sönam Pen passed away. The two then traveled through Golok with their retinue as they enacted virtuous deeds on behalf of his father and guided him on the path of liberation.

They all subsequently departed for Yikhok. Upon the invitation of Decha Tulku, they moved their encampment to Chakang Decha Tulku’s hermitage, where they benefitted the teachings and residents.[68] The 183rd page of the Refuge Protector’s The Speech of the Ḍākinī states:[69]

In the Horse year, we went to Yikhok. I guided my father between this life and the next. My sister and I traveled around Golok for a bit, but as soon as we returned, we went to Decha Gyalse’s newly constructed hermitage as was his wish. [192]

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Chapter 12

LIVING AT ZHAGDRA, PAWANG CAPITAL, AND LA’UTANG MONASTERY

 

 

When Ḍākki Losal Drölma was thirty-four in the Sheep year (1835), the record of where they lived is not evident in the Refuge Protector’s The Speech of the Ḍākinī. But in the autobiography, it is apparent that they lived at Chakang Decha Tulku’s hermitage in the Wood Horse year (1834) and moved the encampment from Decha Gyalse’s hermitage to Zhagdra, Minyak, in the Fire Monkey year (1836).[70] It is, therefore, unmistakable that in the Wood Sheep year (1835), she helped the teachings and residents in such places as Chakang Decha.

When she was thirty-five in the Fire Monkey year (1836), the Refuge Protector and Ḍākkima, along with their retinue, moved their camp from Decha Gyalse’s hermitage to Zhagdra, Minyak, as prophesized by the ḍākinīs. This was where the Precious Refuge Protector Do Khyentse Yeshe Dorje manifested as the victorious Longchenpa in person. To the ordinary people of the area, he bestowed the empowerment and instructions for The Heart Essence of the Vast Expanse. But to seven [193] fortunate disciples, Losal Drölma most notably, and to a non-human retinue of over ten thousand, Do Khyentse extensively granted the empowerment and instructions for the Dzogchen Khandrö Yangtik Chenmo.[71] At that time, Vajrayoginī and Ekajaṭā possessed Ḍākkima and performed unexcelled enlightened activities—namely, teaching the ritual details for empowerment and instruction, correcting the wrong views held by the retinue, and establishing all on the path of faith and pure perception. The 184th page of the Refuge Protector’s The Speech of the Ḍākinī states:[72]

Again, our camp left Decha and set out to Mount Zhagdra, according to the ḍākinī’s prophecy. My sister and all in the camp dwelled in a secluded place in the woods in front of this place of power, while my assistant Ösal Nyingpo and I went in search of a retreat cave at the base of the mountain.[73][74] All of us, teacher and retinue, inhabited the same isolated place in the forest from before. For seven days on end, we had a tantric feast, offered our bodies as food, offered torma to the Dharma protectors, and made smoke offerings to the eight classes of non-human beings. Moreover, we thoroughly pleased the heroes and ḍākinīs by [establishing] numerous sorts of auspicious connections.

During this time in which we incessantly strove day and night, four prominent worldly deities named Dorje gathered and prayed for experiential visions to arise. As my prayers and my sister’s intentions aligned, the auspicious connections were just right. Gyalwang [194] Longchen Rabjam, Vimalamitra’s emanation in human form, dissolved deeply into the center of my indestructible heart, opening the door to the maturing empowerment and liberating instructions of the Dzogchen Khandrö Yangtik Chenmo. I established seven fortunate disciples and tens of thousands of non-human beings on the path that is utterly pure. I also gave the general public the extensive and profound maturing empowerment and liberating instructions of The Heart Essence of the Vast Expanse.

When I was giving the maturing empowerment and liberating instructions of the Yangtik Chenmo, whenever there was the need for Vajrayoginī or Ekajaṭā, my sister’s essence manifested these deities’ awareness display. She taught the activities of the maṇḍala clearly, in addition to the ritual details arranged in the instruction manual and the supportive teachings. Doubts and negative concepts held by those in the retinue she swept away and placed all upon the path of devotion, pure vision, and perseverance.

That year, the Queen Mother of the Pawang king invited the Refuge Protector, Ḍākkima, and the retinue to the capital of Pawang, Gyalrong, where they remained for three days.[75] Then, for three weeks, they dwelled in the Menpa hermitage and the Sage cave above the hermitage, located on the mountain in front of the royal residence.[76] At that time, Losal Drölma had a vision of her main lama, Dodrubchen, who prophesized that the time had come for her to carry out altruistic deeds.

Later, they continued to Zhagdra, and Ḍākkima [195] went into a retreat for the Dharma cycles of the Enlightened Heart-Essence (Tugtik) by the bank of Yumtso Lake.[77] The Precious Refuge Protector traveled to such places as Palri Monastery in Minyak.[78] After finishing her retreat, she went to La’utang Monastery in Minyak and reunited with Do Khyentse.[79] Then he went to Palri Monastery with his retinue, where he lived for a while, effectively engaging in the practice of the Lotus King.

A welcoming party of the Chagla king in Minyak arrived, and the pair struck the road to Dartsedo, the Chagla capital, with their retinue. Having concluded their council with the king and his court, they proceeded to the capital of Yutang. At that time, Ḍākkima came down with a minor illness. Nevertheless, she became victorious in her battle against [the illness-inducing] hordes because of the resolve of the motherly ḍākinīs, and other factors.

After recovering, Losal Drölma journeyed to Palri Monastery but immediately moved the encampment to La’utang Monastery. Do Khyentse also later departed for that same monastery. That winter, she continued her training. The 191st page of the Refuge Protector’s The Speech of the Ḍākinī states:[80]

At that time, the Queen Mother of the Pawang king came to the hot springs by Zhagdra for a visit. Since she gave us everything we needed, my sister and I set out for Gyalmo Mudo [in Gyalrong] as the timing was right.[81] Having visited the capital for about three days, we made Menpa Hermitage our residence, located on the mountainside facing the city. My sister and I, along with a few attendants, five of us in all, lodged [196] there for about three weeks in the Sage cave situated at the mountain’s peak. …[82] There, my sister had a vision of Lama [Dodrubchen], who prophesized that the time had come for her to benefit others. We descended back to the Menpa hermitage and conducted a kīla practice for our personal benefit. Then when the Queen Mother of the Pawang king had also arrived, we offered a few healing ceremonies and a long-life empowerment.

We set off on the path and arrived at our place at Zhagdra. My sister, with three or four attendants, went into retreat for a while at a hermitage near Yumtso Lake at Zhagdra. Meanwhile, Chagla Khen Rinpoche, along with the king, mother, and heir, insisted that I stay at one of their comfortable monasteries. As I could not turn down their request and had no choice but to stay for a while, I went to Palri Monastery, the seat of the treasure revealer Nyida Nyingpo, along with my camp, where I stayed for a period.[83]

Then I left for La’utang Monastery as I had received an insistent invitation from its colleges, whose patrons earnestly requested that I reside there. Also, some non-human beings stated that there were auspicious connections for me to live there for a few years. So, I decided to move my camp to La’utang again, and my sister joined me there after concluding her retreat. Then, we went once to Palri Monastery, where I effectively carried out an intensive practice of the Lotus King.

Since then, I began to benefit others with my purest intentions. My sister [197] and I traveled to Dartsedo as a welcoming party from the Chagla king had arrived. Having met with the king and his officials, and following the celebrations, we set off for a brief visit to fulfill the wishes of the Yutang king.

After this, I went to Hor Drago to reconcile some regional disputes as requested by the Chinese.[84] Because of the protectors’ intense clinging, I experienced a severe illness. Still, Ekajaṭā’s enlightened activities freed me from this obstacle. My sister also came down with a slight illness and departed Yutang. As soon as she arrived at Palri Monastery, she set up camp at La’utang upon the encouragement of non-human beings, where I also later came. For a month that winter, I instructed on the preliminary practices to the monastery’s college.

When she was thirty-six in the Fire Bird year (1837), the Refuge Protector, Ḍākkima, and their retinue left La’utang, Minyak, and proceeded to Golok to benefit the teachings and residents. It was at this time that the kings of Chagla and Geshe sent a welcoming party for her. Subsequently, she departed to Golok, eventually traveling to the capital cities of Geshe and Chagla. After satisfying the wishes of the kings and their entourages, she took residence at La’utang Monastery. It was in this year that Ḍākkima became gravely ill due to others’ violations of samayas. The Refuge Protector, however, was able to avert this with his enlightened activities. The 195th page of the Refuge Protector’s The Speech of the Ḍākinī states:[85] [198]

When the Bird new year came about, my sister and I went on a brief journey since we were invited to Golok. My sister was asked by Chagla and Geshe, so she traveled back down as she had done before. …[86] Because a couple of people who broke their samayas came to our camp, my sister was struck with illness. I went to her quickly when I was told of her condition. Upon my arrival, I carried out auspicious skillful methods to alleviate the agitation of the heroes and ḍākinīs. Her condition improved as if it were a result of this. Accordingly, we returned to the old hermitage from before, the one in the secluded area of Zhagdra. I deciphered the treasure cycles of the Pema Khandrö Tugtik, and some other supplementary parts came to me.[87] I also made spiritual connections with about seven disciples that were suitable to each’s fortune. Nevertheless, the auspicious connections were minuscule because a few people did not uphold their samayas. Later we returned to La’utang Monastery.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

[1] bka’ brgyad, BDRC WA1KG12075

[2] The text omits ye shes rdo rje 2009, ~261.5–262.3.

[3] bla brang bkra shis sgo mngas, BDRC G1802; gsang khog; dngul rwa lha de, BDRC G3227

[4] rdo rdzong; gnyen po g.yu rtse

[5] ye shes rdo rje 2009, 268.2.

[6] dmar rgyan khrom skyid

[7] khams kyi tsA ri Ta, BDRC G2CN11110

[8] g.yu rtse’i mtsho

[9] rgyal rong, BDRC G1272

[10] tsha kha rgyal bkra shis thang

[11] The insertion, which gives the instrumental, is ye shes rdo rje 2009, 270.1–270.2. Chödar’s text begins on 270.4

[12] rog bza’ bsod nams dpal dge, 1800–1884, BDRC P2JM289. For a praise of Rogza Sönam Palge see Dodrupchen Jigme Tenpai Nyima, “In Praise of Sönam Palge,” trans. Adam Pearcey, Lotsawa House, 2020.

[13] ’brong rdzong

[14] yul bzhi pad+ma seng ge

[15] Dak+ki sa ’dzin chen mo

[16] Dak+ki pad+ma ’bum sde

[17] ’drong rdzong sar wa ha’i ri khrod, BDRC G1PD76601

[18] mkha’ dbying sgrol ma, 1823–1854, BDRC P1PD76599; ye shes mtsho rgyal, BDRC P7695

[19] ’dzir kha; ’dzam thang rdzong, BDRC G2336

[20] rdza chu kha, BDRC G2301

[21] ye shes rdo rje 2009, 274.5.

[22] ’jigs byang

[23] ’dzir ka na mda’

[24] ye shes rdo rje 2009, 281.4.

[25] Approach and accomplishment pertain to the four stages of a creation stage practice: (1) approach, (2) close approach, (3) accomplishment, and (4) great accomplishment.

[26] rma yul pad+ma ri mtho, BDRC G1PD76604

[27] gling lha; ma gcig grub pa’i rgyal mo, BDRC P4CZ15370; mkha’ ’gro ma rgod lcam dkar mo

[28] gling ge sar, BDRC T248

[29] ye shes rdo rje 2009, 282.1.

[30] seng ’u’i sgom khang khra mo

[31] For a brief glimpse into bla zog, see Berounský “Tibetan Purificatory Sel Rituals,” 37.

[32] bla ma pad+ma seng ge; ’om ’go; klong chen snying thig; BDRC WA7478

[33] phun tshog rdzong

[34] ye shes rdo rje 2009, 284.1.

[35] a ba to ta ro stag skyab; nag nyo bla ma bzod pa

[36] The interpolation within the parenthesis is extant in Chödar’s text.

[37] rdo grub ’jigs med ’phrin las ’od zer 02 shes rab me ’bar, 1829–1842, BDRC P1PD76603

[38] rdo rig pa’i ral gri, 1830–1896, BDRC P7933; Jigme Lingpa’s son, Jigme Dechen (’jigs med bde chen) also known as Jigme Nyingche Özer/Wangpo (’jings med nyin byed ’od zer/dbang po), was the Fourth Drigung Chungtsang Tenzin Chökyi Gyaltsan (’bri gung chung tsang 04 bstan ’dzin chos kyi rgyal mtshan, 1793–1826, BDRC P2233). His father never formally recognized his paternity. For more information on this see: Sørensen, “Rulers of the Celestial Plain,” 734.

[39] ye shes rdo rje 2009, 284.3.

[40] rgyal po tshe dbang lhun grub

[41] Abhirati (mngon par bga’) is the eastern buddha field of the five buddha families. Belonging to Akṣobhya, it is the realm of the vajra family.

[42] khro kyabs nang so nam mkha’ lhun grub; kaH gong seng ge yangs rdzong; We are emending kaHgong seng ge yangs rdzong to ka ke’u seng ge yongs rdzongs as found in ye shes rdo rje 2009.

[43] nang so rin po che

[44] rma stod rdzong, BDRC G1755

[45] dge bshes rgyal sa; Thub bstan chos dar 2008 and ye shes rdo rje 2009 both spell it as dge bshes. But this kingdom is also known as Geshitsa (dge shis tsa). See Tuttle, “An Introduction to Gyelrong.”

[46] lcags la, BDRC G1489; yu thang/’gu thang, BDRC G1PD76606; the document uses both yu thang and ’gu thang; however, we are using Yutang in all instances for the sake of the reader.

[47] The biographies do not expressly state if he is pertaining to the Lhagang area (lha sgang ring mo, BDRC G1100) or to its Lhagang Monastery (lha sgang dgon pa, BDRC G3791). bzhag bra gangs dkar

[48] dar rtse mdo, BDRC G2308

[49] ye shes rdo rje 2009, 286.1.

[50] The text omits ye shes rdo rje 2009, ~286.1–286.3.

[51] dar rtse mdo, BDRC G2308

[52] ye shes rdo rje 2009, 286.4.

[53] ri khud sprul pa’i sku

[54] ma gcig lab kyi sgron ma, 1055–1149, BDRC P3312

[55] The text omits ye shes rdo rje 2009, ~287.4–292.1

[56] chos rgyal srong btsan sgam po, 617–650, BDRC P8067

[57] pad+ma ’byung gnas, BDRC P4956

[58] ye shes rdo rje 2009, 293.1.

[59] rgya bza’ kon jo, 623–680, BDRC P8116

[60] blon po mgar stong btsan, BDRC P8117

[61] ’bar ma spyang gdong ma’i te se

[62] gser bye thang; rta’u yul BDRC G2298

[63] ma hA skyid lung dgon, BDRC G353

[64] ye shes rdo rje 2009, 296.3.

[65] has po ri, BDRC G3CN278

[66] ye shes rdo rje 2009, 297.3.

[67] g.yi khog

[68] lcags rkang sde cha sprul sku

[69] ye shes rdo rje 2009, 298.1.

[70] bzhag bra lha rtse, BDRC G3500

[71] rdzogs chen mkha’ ’gro’i yang tig chen mo

[72] ye shes rdo rje 2009, 298.4.

[73] nye gnas ’od gsal snying po

[74] The text omits ye shes rdo rje 2009, ~298.5–302.3.

[75] pa waM/dpa’ dbang

[76] sman pa ri khrod

[77] g.yu mtsho

[78] dpal ris dgon pa, BDRC G3786

[79] la’u thang dgon pa, BDRC G4110

[80] ye shes rdo rje 2009, 310.2.

[81] rgyal mo dmu rdo, BDRC G3184

[82] The text omits ye shes rdo rje 2009, ~310.4–313.5

[83] gter ston nyi zla snying po

[84] hor brag ’go rdzong, BDRC G2299

[85] ye shes rdo rje 2009, 316.1.

[86] The text omits ye shes rdo rje 2009, ~316.2–316.3.

[87] pad+ma mkha’ ’gro’i thugs thig skor

 

[1] Dak+ki blo gsal sgrol ma, 1802–1861, BDRC P1GS138134; mdo mkhyen brtse ye shes rdo rje, 1800–1866, BDRC P698. Refuge Protector, or Kyabgön (skyabs mgon), is used exclusively throughout the document when denoting Do Khyentse Yeshe Dorje. To align with English’s distaste for monotonous repetition and to clarify the subject for the reader, we have used variants from “Refuge Protector Do Khyentse Yeshe Dorje” throughout the translation. 

[2] A Dharma custodian (chos bdag) is an individual who is ultimately responsible for the transmission of a particular set of teachings.

[3] The specific version of Do Khyentse Yeshe Dorje’s autobiography (rang rnam mkha’ ’gro’i zhal lung) used for cross referencing is mdo mkhyen brtse ye shes rdo rje 2009, BDRC MW1PD89990. This is not the same text utilized by Chödar; however, we have noted the corresponding page numbers and omissions from BDRC MW1PD89990. For a reference to the general collection of the autobiography, see mdo mkhyen brtse ye shes rdo rje, BDRC WA18047. For second text mentioned, see Anon, BDRC W4PD971.

[4] chos skor ma bsod nams ’phan, BDRC P1PD76596; The Chökhor are descendants of the Akyong clan (a skyong, BDRC C11MS165). mda’ pa’i bu mo tshe dbang sman, BDRC P1PD76598; Dapa was from upper Ma and was said to be a descendent of the nyen spirits. mkha’ ’gro ma sha za kha mo

[5] bar gzhi nang pa, BDRC G1PD76597; pad+ma ’bum, BDRC G3775; mgo log, BDRC G1490; a mdo, BDRC G1202

[6] ye shes rdo rje 2009, 60.2.

[7] ’dzom pa skyid

[8] shugs chen stag ’go ri khrod; rdo grub chen 01 ’jigs med ’phrin las ’od zer, 1745–1821, BDRC P293

[9] ye shes rdo rje 2009, 61.5.

[10] Brahmā’s Divine Flower (tshangs pa lha yi me tog) is an epithet of Tri Songdetsen (khri srong lde btsan, 742–796/800, BDRC P7787).

[11] dbyings kyi rdo rje

[12] g.yu zhal ’bar; bsam yas dgon pa, BDRC G287; ’jigs med gling pa, 1730–1798, BDRC P314

[13] ye shes rdo rje 2009, 146.2.

[14] ye shes rdo rje 2009, 64.4.

[15] ’bri gung mthil dgon pa, BDRC G340; lha sa BDRC G2800

[16] rdzogs chen dgon, BDRC G16

[17] rdzogs chen grub dbang 04 mi ’gyur nam mkha’i rdo rje, 1793–1870, BDRC P1710

[18] sde dge, BDRC G1539; chos lung gdong

[19] kaH thog si tu 01 chos kyi seng ge, b. 1775, BDRC P5981; zhe chen rab ’byams 03 rig ’dzin dpal ’byor rgya mtsho, 1771–1807, BDRC P2JM436; mgo tsha mchog sprul 01 ’jam dpal bsam gtan rgya mtsho, 1791–1860, BDRC P8327

[20] klong chen pa dri med ’od zer, 1308–1364, BDRC P1583; mdzod bdun, BDRC WA10MS11430; snying thig ya bzhi, BDRC WA12827

[21] yang ri sgar, BDRC G62; ’bri gung rdzong gsar

[22] nye gnas ’od zer mtha’yas, BDRC P5052; tshe ring ljongs, BDRC G351

[23] ye shes rdo rje 2009, 94.5.

[24] ye shes rdo rje 2009, 121.3.

[25] ye shes rdo rje 2009, 121.3.

[26] mdo gong ma, BDRC G1722; Tubten Chödar footnotes in his biographical work that Do Gongma is under the jurisdiction of Pema Dzong, Golok.

[27] ye shes rdo rje 2009, 140.1

[28] gyi lung thugs mchog rdo rje, d. 1939, BDRC P6007; kaH tog dgon, BDRC G17; sbra mgo ri khrod

[29] dge rtse paN chen ’gyur med tshe dbang mchog grub, 1761–1829, BDRC P2943

[30] ’dus pa mdo, BDRC WA0RK0825; sgyu ’phrul zhi khro; yang dag; sangs rgyas mnyam sbyor, BDRC WA10MS11180; ’khor ba dong sprug; rdo rje phur pa; bka’ brgyud rnam gsum

[31] gsang snying rgyud, BDRC WA21833; kaH thog pa dam pa bde gshegs, 1122–1192, BDRC P1314; phyag tsha sprul sku 01 kun bzang nges don dbang po, BDRC P5987

[32] dri med zhing skyong 02 ’jigs med rig ’dzin mgon po, d. 1836, BDRC P5992; rmog rtsa 02 chos dbyings rdo rje, BDRD P6008

[33] ye shes rdo rje 2009, 188.1.

[34] ’dzir ka la

[35] dpon stobs rgyal; tsha dbon klong gsal

[36] ye shes rdo rje 2009, 192.1.

[37] sde dge lhun grub sgang/steng is the Derge capital in which the Lundrubteng Monastery is located, BDRC G193.

[38] ’jigs med blo gsal, BDRC P2JM209

[39] ye shes rdo rje 2009, 203.5.

[40] nye gnas kun bzang bstan dar

[41] ye shes rdo rje 2009, 204.5.

[xlii] khro skyabs thugs chen po, BDRC G3728

[xliii] mdzod dge thang skor

[xliv] mgo log rtag lcags thar rgyal

[xlv] ye shes rdo rje 2009, 232.4.

[xlvi] mtsho sngon zhing chen, BDRC G977

[xlvii] yar klung pad+ma bkod, BDRC G3983; reb gong, BDRC G2369; gling rgya a mye lha ri

[xlviii] gling rgya sngags khang

[xlix] ye shes rdo rje 2009, 261.1.

Abstract

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Nam luctus turpis vitae ante suscipit semper. Suspendisse nibh nisi, semper in magna at, mollis congue orci. Proin sed orci in mi rutrum fringilla. In elit dui, viverra in neque ac, dictum egestas lacus. Donec justo ex, aliquam nec ligula sit amet, semper pretium tellus. Duis ac porttitor leo, eu sollicitudin dui. Morbi pretium tellus eu congue fermentum. Phasellus sed turpis tincidunt, fermentum ex id, volutpat mauris.

TRADITION

Nyingma

INCARNATION LINE

-

HISTORICAL PERIOD

19th Century

TRANSLATOR

Tib Shelf

INSTITUTIONS

STUDENTS

TBC

The Biography of Ḍākki Losal Drölma

Alongside our own publications, Tib Shelf peer reviews and publishes the works of aspiring and established Tibetologists. If you would like to publish with us or request our translation services, please get in touch, our team would be pleased to help. Tib Shelf has been accredited by the British Library with the International Standard Serial Number (ISSN):  2754–1495

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