ང་འགྲོ་ཆོས་དབྱིངས་ཡེ་ཤེས་ཀློང་དུ་འགྲོ། །

I go—I go into the dharmadhātu wisdom expanse

ཆོས་དབྱིངས་ཡེ་ཤེས་སྨྲ་བསམ་བརྗོད་པ་བྲལ། །

The dharmadhātu wisdom is beyond speech, thought, and expression.

ང་འགྲོ་མེ་ལོང་ཡེ་ཤེས་ངང་དུ་འགྲོ། །

I go—I go into the mirror-like wisdom

གསལ་མདངས་མ་འགགས་ས་ལེ་ཧྲིག་གེ་བ། །

Luminous clarity unobstructed—vividly clear, alertly awake

ང་འགྲོ་མཉམ་ཉིད་ཡེ་ཤེས་ཀློང་དུ་འགྲོ། །

I go—I go into the all-equalising wisdom expanse

འཁོར་འདས་གཟུང་འཛིན་རྣམ་རྟོག་དབྱིངས་སུ་ཡལ། །

Saṃsāra and nirvāṇa, subject–object concepts, dissolve into the expanse

ང་འགྲོ་སོར་རྟོག་ཡེ་ཤེས་ངང་དུ་འགྲོ། །

I go—I go into the discriminating wisdom

མངོན་ཤེས་དྲུག་གི་འཆར་སྒོ་ས་ལེ་བ། །

The six clairvoyances arise, vividly clear.

ང་འགྲོ་བྱ་གྲུབ་ཡེ་ཤེས་ངང་དུ་འགྲོ། །

I go—I go into the all-accomplishing wisdom

གདུལ་བྱར་མཐུན་སྣང་སྤྲུལ་པ་སྣ་ཚོགས་སྟོན། །

Displaying manifold emanations suited to disciples.

ང་འགྲོ་དཔའ་རིའི་རིག་འཛིན་ཞིང་དུ་འགྲོ། །

I go—I go to the vidyādhara land of Pari

ཧེ་རུ་ཀ་དང་དགོངས་པ་མཉམ་པའི་ཚེ། །

When the wisdom mind is equal with Heruka

སྤྲུལ་པ་རྣམ་གསུམ་ཁྱོད་ཀྱི་གྲོགས་སུ་འོང་། །

Three emanations will come as your companions

འདས་རྗེས་མཁའ་འགྲོ་གསང་བའི་བརྡ་རིས་ལ། །

After my passing, regarding the ḍākinīs' secret symbolic scripts—

གསལ་བར་ནམ་ཞིག་དུས་ལ་མ་བབ་པར། །

Until the time arrives for them to be clearly revealed

སྤྱིར་གྱི་ཁ་བཞིན་སྡོམས་ཤིག་གསང་བའི་རྒྱ། །

Keep your lips tightly closed and bind them with the seal of secrecy.

བརྡ་རིས་ཡལ་བ་མེད་དོ་ཏིཥྛ་ལྷན༔ ། །

Symbolic scripts will never fade—tiṣṭha lhan!

བུ་ཁྱོད་རེ་ཞིག་སྐུ་ཁམས་བདེ་བར་བཞུགས། །

Son, remain in good health for now

ད་ནི་སྐུ་འཕྲེང་[2]བར་ཆད་གཡུལ་ལས་རྒྱལ། །

Now be victorious over the obstacles in the succession of incarnations

སྣང་སྲིད་བརྡ་དང་དཔེ་ཆར་མ་གྲོལ་བར། །

Until appearance and existence are liberated as signs and scriptures

འཁོར་འདིར་རྨི་ལམ་སྒྱུ་མར་ཤེས་ཀྱིས་ལ། །

Knowing this saṃsāra as a dream-illusion

གང་ལ་གཏད་སོ་མེད་པའི་ལམ་ཁྱེར་འབུངས། །

Take up the path—apply yourself without a fixed reference point

གཏད་རྒྱ་སྨོན་ལམ་ཚང་སྤྲུགས་གདབ་པའི་དབང་། །

The empowerment of the seal of entrustment and the casting of the all-encompassing aspiration.

འདི་ནི་དབང་གི་ནང་ནས་དབང་དཀའ་འོ། །

This empowerment is the most difficult among all empowerments!

COLOPHON

None

NOTES

[1] On the identity of Chökyi Gyalpo. In the context of this final testament song, Do Khyentse Yeshe Dorje attributes it to Chökyi Gyalpo, whom we identify as the First Dodrubchen, Jigme Trinle Özer (1745–1821), his root guru (rtsa ba’i bla ma). This identification is supported by several converging sources. The publisher’s introduction to the collected biography explicitly equates the names, referring to “the holy lama Jetsun Chökyi Gyalpo, possessor of the three kindnesses, Dodrub Wang Rinpoche” (mDo mkhyen brtse ye shes rdo rje and sKal bzang don grub 1997, 10). Within the autobiography itself, he is also called “the protector Dodrub Wang, the Omniscient One” (mDo mkhyen brtse ye shes rdo rje 1997, 134), and Do Khyentse addresses him directly as “my lama, the Omniscient Chökyi Gyalpo” (ibid., 56).

The name “Dodrub Wang” is independently attested as an epithet of the First Dodrubchen (Dasal Wangmo 2007), while the biographical account situates his seat at Shugchen Takgo in the Do valley (mDo mkhyen brtse ye shes rdo rje 1997, 35), identified by Garry (2007) and Dasal Wangmo (2007) as his principal early centre (shugs chen stag mgo ru phan bde ’gro don gling; BDRC G4952). Finally, the date of the passing described—on the thirteenth day of the Iron Snake year (mDo mkhyen brtse ye shes rdo rje 1997, 155)—corresponds exactly with the recorded death date of the First Dodrubchen (Garry 2007; Dasal Wangmo 2007). Taken together, these sources strongly support that Chökyi Gyalpo refers to Jigme Trinle Özer.

[2] The BDRC e-text reads སྐུ་འཕྲང་ (“narrow pass” or “defile”), which appears to be a scribal error for སྐུ་འཕྲེང་ (“succession of incarnations”). The emended reading yields a more coherent sense in context, aligning with Chökyi Gyalpo’s fnial words to Do Khyentse as his lineage successor. The translation therefore follows the emended reading.

BIBLIOGRAPHY

Dasal Wangmo (zla gsal dbang mo). "Abridged Biographies: The Lineage of the Do Family." Translated by Tib Shelf. In gsung thor bu, 283–297. Pe cin: Mi rigs dpe skrun khang, 2007. [BDRC W1GS60403]. Accessed March 19, 2026. https://www.tibshelf.org/tibetan-translations/abridged-biographies-the-lineage-of-the-do-family.

Garry, Ron. "The First Dodrubchen, Jigme Trinle Wozer." Treasury of Lives: Biographies of Masters from the Tibetan Buddhist Traditions. Published August 2007. Accessed March 19, 2026. https://treasuryoflives.org/biographies/view/Jigme-Trinle-Woser/TBRC_p293.

mDo mkhyen brtse ye shes rdo rje. "mDo mkhyen brtse ye shes rdo rjeʼi rang rnam mkhaʼ ʼgroʼi zhal lung." In mDo mkhyen brtse ye shes rdo rjeʼi rnam thar, 13–303. Khreng tuʼu: Si khron mi rigs dpe skrun khang, 1997. Accessed March 19, 2026. http://purl.bdrc.io/resource/MW21847_3C101C. [BDRC bdr:MW21847_3C101C]

mDo mkhyen brtse ye shes rdo rje and sKal bzang don grub. mDo mkhyen brtse ye shes rdo rjeʼi rnam thar. Khreng tuʼu: Si khron mi rigs dpe skrun khang, 1997. Buddhist Digital Resource Center (BDRC). Accessed March 19, 2026. https://library.bdrc.io/show/bdr:IE0OPIACC52514?startChar=2785&scope=bdr:UTMW21847_2F081A_I4236&openEtext=bdr:VEIE0OPIACC52514_I4236. [BDRC bdr:MW21847]

Thondup, Tulku. Masters of Meditation and Miracles: The Longchen Nyingthig Lineage of Tibetan Buddhism. Edited by Harold Talbott. Boston: Shambhala Publications, 1996.