Breathing Life into Śāntideva's Words: Rago Choktrul's Integration of Tonglen and Dedication
Articles/Breathing Life into Śāntideva's Words: Rago Choktrul's Integration of Tonglen and Dedication
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Rago Choktrul Thubten Shedrup Gyatso (1879–1972) was a prominent Tibetan Buddhist master of the Palyul tradition whose extensive four-volume collected works demonstrate his mastery of multiple Buddhist traditions and genres of religious literature. Among his notable contributions to Bodhicaryāvatāra studies are Vines of Amṛta: A Prayer to the Lineage of the Bodhicaryāvatāra, which elaborates on Patrul Rinpoche's shorter lineage prayer, and Drops of Nectar (Bdud rtsi'i thigs pa), a practical meditation guide focused on the dedication chapter.
Drops of Nectar transforms Śāntideva's dedication verses into living practice by combining dedication (bsngo ba) with breath meditation (dbugs sbyor) and tonglen techniques. The text provides flexible instruction for practitioners of different capacities, from brief three-to-seven-breath sessions to extended practice periods, emphasizing the visualization of light rays to take in others' suffering and send out happiness and merit. Drawing on inspiring examples from masters like Tokme Zangpo and Karma Chakme, Rago Choktrul's approach makes the profound philosophical understanding of dedication accessible through practical meditation techniques that can transform ordinary breath awareness into bodhisattva practice.Featured on
Rago Choktrul Thubten Shedrup Gyatso (Rag mgo mchog sprul thub bstan bshad sgrub rgya mtsho, 1879–1972) was a prominent Tibetan Buddhist master associated with the Palyul tradition. He was a prolific author, making significant contributions to Tibetan Buddhist literature. One of his notable works, Vines of Amṛta: A Prayer to the Lineage of the Bodhicaryāvatāra, elaborates on Patrul Rinpoche's shorter prayer to the lineage holders of Śāntideva's classic work.
He also served as a teacher to several esteemed figures, including Adzom Drukpa Thupten Padma Trinlé (A 'dzom 'Brug pa Thub bstan Pad+ma 'phrin las, 1926–2001). To Adzom Drukpa, he imparted various teachings on common sūtras as well as empowerments and oral transmissions of the sūtra, illusion, and mind sections of Dzogchen.
Rago Choktrul Thubten Shedrup Gyatso's collected works have been compiled and published, showcasing his extensive contributions to Tibetan Buddhist scholarship.
Main Writings
The collected works (gsung 'bum) of Rago Tulku were published in 1985 by the Nyingmapa Monastery in Bylakuppe. The collection comprises four volumes that were reproduced from recently calligraphed manuscripts from Rago Monastery (Rag mgo dgon) in Tibet. The texts are written in Tibetan Ume script, indicating their preservation of traditional manuscript formatting.
Volume 1 consists primarily of devotional literature, including praises and supplications (bstod pa gsol 'debs skor) to various Buddhist figures like Buddha Śākyamuni, Mañjuśrī, and Guru Padmasambhava. The texts range from praises of the Buddha's qualities to prayers to various masters like Śākya Jungne (Zur chen sha kya 'byung gnas, 1002–1062) and Mipham ('Ju mi pham rin po che, 1846–1912). The volume ends with detailed inventories (known in Tibetan as dkar chag) listing the temples and their contents at Thubten Kunzang Ling Monastery.[1]
Volume 2 focuses on historical and biographical works and contains histories of various institutions, including Palyul Monastery (Dpal yul chos 'byung), and Marpa Kagyu traditions. It includes biographies of masters like Pema Sherab Zangpo (Pad+ma shes rab bzang po) and Pema Dudul (Nyag bla pad+ma bdud 'dul, 1816–1872), and it contains institutional histories of places like Ngulra Ösel Ling and Thubten Kunzang Ling.[2]
Volume 3 (Pod ma pa) contains commentarial literature ('grel chung skor), including explanations of the three vows (sdom gsum), commentaries on various prayers and practices, and instruction manuals. Notable texts include practice notes on the Bodhicaryāvatāra's dedication chapter and commentaries on the Guhyagarbha Tantra, along with various meditation instructions.[3]
Volume 4 (Pod ya pa) is dedicated to liturgical and ritual texts ('don cha skor), containing practice manuals for cycles like Lama Gongpa Dupa and the Eight Herukas. It includes monastic guidelines (bca' yig) for several institutions, including Thubten Kunzang Ling and Ngulra Ösel Chöling, along with various ritual texts for protector practices and ceremonies.[4]
From these works, we can draw several conclusions about Rago Tulku's scholarship and religious orientation. He was clearly trained in multiple Buddhist traditions, showing particular expertise in both Nyingma and Kagyu lineages. His writings demonstrate mastery of various genres of Tibetan religious literature, from sophisticated philosophical commentaries to practical ritual manuals. The range of his works suggests he was not only a scholar but also an active teacher and monastery administrator.
The deities and practices he wrote about most extensively include Avalokiteśvara, Guru Padmasambhava, and various peaceful and wrathful manifestations, indicating his strong connection to the Nyingma tradition while maintaining a nonsectarian approach. His teaching style, as evidenced in his written works, combines scholarly precision with practical instruction, always emphasizing the importance of combining study with meditation practice.
A distinctive feature of Rago Tulku's writings is his systematic approach to presenting Buddhist teachings. This is particularly evident in his instructional manuals where he frequently provides step-by-step guidance, as seen in his commentary on the Bodhicaryāvatāra's dedication chapter. His explanations typically begin with foundational concepts before moving to more advanced topics, suggesting he was an experienced teacher who understood the importance of gradual training.
A significant portion of his corpus deals with practical aspects of Buddhist practice, particularly in the ritual and meditation instruction texts. His detailed exposition of various meditation practices (particularly in volume 3) suggests he was deeply committed to preserving and transmitting experiential aspects of the tradition. The extensive ritual manuals in volume 4 indicate his important role in systematizing and preserving liturgical traditions.
Rago Tulku's writings reflect the complex religious environment of early to mid-twentieth-century Eastern Tibet. His works show influence from the Rime (ris med), or nonsectarian tradition, as evidenced by his incorporation of teachings from various Buddhist schools and his explicit statements about the validity of different approaches to practice. This is particularly apparent in his historical works and devotional compositions, where he pays homage to masters from multiple lineages.
The collected works include several monastic guidelines, including texts for Thubten Kunzang Ling Monastery and Ngulra Ösel Chöling Monastery. Among these are Pure Aspiration Dharma Conch Melody (Lhag bsam rab dkar chos dung sgra dbyangs) and The Light That Makes the Buddha's Teachings Like Day (Rgyal bstan nyin mor byed pa'i snang ba). These texts contain regulations and guidelines for monastic communities, though without examining their content directly, we cannot make specific claims about their details or the author's particular approach to monastic administration.
One of his most significant contributions appears to be in the field of ritual studies and practice. His extensive ritual manuals and commentaries show a sophisticated understanding of both the theoretical foundations and practical applications of Buddhist ceremony. These works continue to serve as important references for contemporary practice.
Rago Tulku's Practice Instructions on Dedication
Introduction to the Text
Drops of Nectar (Bdud rtsi'i thigs pa) is a precious practice guide that shows us how to bring the dedication chapter of Śāntideva's Bodhicaryāvatāra to life in our meditation. Rather than just reciting the verses, it teaches us how to transform them into a living practice that combines dedication (bsngo ba) with breath meditation (dbugs sbyor).
The text comes in the form of very practical instructions: For our daily practice, it explains that we can practice tonglen with just three to seven breaths. If we have time for longer sessions, it recommends we do hundreds of repetitions. More importantly, Rago Rinpoche emphasizes that we don't apply all instructions at once—we can break the practice into smaller, manageable parts.
The heart of the practice involves visualizing bright white light rays and using our breath to take in others' suffering and send out our own happiness and merit (gtong len). As we practice, we can transform the challenging realms of existence into pure realms (zhing khams) where beings can practice the Dharma. We can also call upon the Three Family Protectors (rigs gsum mgon po)—Avalokiteśvara, Mañjuśrī, and Vajrapāṇi—and use their mantras to deepen our practice.
The text shares inspiring stories of great masters who used these practices. For example, Tokme Zangpo's (Thog med bzang po, 1295–1369) mastery of bodhicitta (byang chub sems) was so profound that even natural enemies like sheep and wolves would play together in his presence. Karma Chakme (Karma chags med, 1613–1678) and Drikung Kyopa ('Bri gung skyobs pa 'Jig rten mgon po, 1143–1217) used these practices to heal illnesses. The Fifth Dalai Lama, Ngawang Lobzang Gyatso (Ngag dbang blo bzang rgya mtsho, 1617–1682) had direct visions of the purification of suffering realms while practicing.
While rooted in profound philosophical understanding, the text is very practical. It teaches us that while the highest form of dedication is free from the three spheres ('khor gsum)—concepts of giver, giving, and receiver—we can also practice in simpler ways, following the example of the buddhas and bodhisattvas in how they dedicate merit.
Drops of Nectar: Notes on the Practice of the Dedication Chapter of the Bodhicaryāvatāra
I bow at the feet of the incomparable lord guru, sovereign of the precious bodhicitta. I pray for [your] compassionate blessing.
Here, regarding the method of mind training in the dedication chapter of the Bodhicaryāvatāra: Although [verses like]
By all the virtue I have now amassed By composition of this book, which speaks Of entry to the bodhisattva way, May every being tread the path to buddhahood. BCA 10.1
and so forth are the author's [Śāntideva's] own dedications, when practicing it as one's own daily recitations and so forth—as in general, whatever roots of virtue are created through the three doors [of body, speech, and mind], when embraced by method (upāya) as compassion and wisdom as emptiness (śūnyatā), these become Mahāyāna roots of virtue that are an entry into bodhisattva conduct—one must think: "I dedicate all virtuous actions I undertake throughout the three times to all space-pervading beings. As a result, may all of them engage in the bodhisattva conducts." Furthermore, Chekawa (Bya ’chad ka ba, 1101–1175) has said, "One should practice giving and taking (gtong len) in conjunction with the breath."
To make this arise easily in one's mindstream, one should strive in the following way: When breathing in through the nostrils, think that you are gathering all the karma and afflictions of however many sentient beings there are throughout the infinite world systems of the ten directions who have become our parents in samsara—those afflicted by the illness of suffering in their bodies and the illness of afflictions arising from ignorance in their minds—and these dissolve into oneself, whereby all [beings] become free from suffering. That is the thought of compassion.
When breathing out, think that the accumulated virtues of your three times, in the form of white light rays, dissolve into those beings, whereby they attain physical well-being and a mind filled with undefiled joy like an ocean. That is the thought of loving-kindness.
Likewise, think "By the compassion of the guru and the Three Jewels, may this practice of thoughts of compassion and loving-kindness definitely benefit sentient beings."
Do this visualization with three or seven breaths, or as many as one is able, and think: "Through the virtue resulting from dedicating my merit in this way, may all those beings, from the moment of generating bodhicitta until attaining enlightenment, never decline from happiness as long as they remain in samsara, and may they attain the uninterrupted happiness of bodhisattvas."
After making this general dedication, dedicate your merit specifically to the beings of the lower realms. However many beings there might be suffering in the hot and cold hells across the infinite world systems, when the breath comes in, take upon yourself the suffering [inflicted on] their bodies tormented by pain, along with their anger, hatred, and the causes and effects of their suffering.
When breathing out, imagine that your accumulated virtues dissolve into the hell beings in the form of white light, whereby they attain the joy and bliss of the pure land of great bliss (Sukhavatī) and generate love, compassion, and bodhicitta in their mindstreams.
For those suffering in the cold hells, such as Arbuda, Nirarbuda, Aṭaṭa, and so on, when breathing in, gather to yourself the causes and results of their negative actions, such as stealing others' clothing and cloth-making materials, which they performed extensively over long periods.
When breathing out, [imagine] that your virtue radiates like a thousand suns rising simultaneously, and through this warmth, those beings whose bodies are exhausted by cold from snow mountains, ice, and blizzards become endowed with the warmth and pleasure of bodhicitta.
Gather to yourself all the suffering of being burned in the eight hot hells, which results from karmic obscurations of long-term, serious misdeeds, such as hatred, malice, warfare, and killing.
When breathing out, [imagine] that great clouds of bodhicitta light rays pervade those hell realms, from which falls an endless torrent of cooling rain, instantly extinguishing the burning fires, whereby those tormented beings become endowed with cool, pleasant sensations and their minds filled with love, compassion, and bodhicitta.
Similarly, imagine that the Forest of Sword-Like Leaves instantly transforms into a pleasure grove adorned with beautiful flowers, becoming utterly delightful. Even the iron Śālmalī trees, which are the birth places [of those who committed] perverted desires, great attachment and craving, broken vows, and destruction of one's own continuum—gather their karmic obscurations to yourself and give them your roots of virtue. In doing so, imagine the [trees] transforming into excellent wish-fulfilling trees, and the vultures and iron-beaked ravens there [transforming into] beautiful birds—blue rollers, ruddy shelducks, geese, and water birds—making the place beautiful with their sweet sounds proclaiming the four summaries of the Dharma. Visualize that through giving virtue, those terrifying, repulsive hell realms become delightful, pleasant places with lakes full of very fragrant lotuses.
[Imagine that] in Avīci Hell, where beings are inseparably fused with the intensely burning fires of heaps of burning iron coals, [all this] is pacified by the waters of virtue and transforms into mounds of wish-fulfilling jewels that grant desires and bestow happiness. The burning iron ground is pacified and becomes a delightful crystal ground. Those being tormented between the Crushing Mountains purify their karmic causes and results of hell through the dharma sounds of the Three Baskets (Tripiṭaka) by Sugatas and Buddhas who fill immeasurable palaces with pedestals that emanate clouds of desirable offerings.
In the Reviving Hell, where beings strike each other with weapons out of hatred, [imagine] their hatred being pacified and [them] joyfully throwing flowers with love at each other with minds of love and affection.
It is taught that it is excellent to repeatedly visualize clearly in mind the Three Family Protectors (Avalokiteśvara, Mañjuśrī, and Vajrapāṇi) and other bodhisattvas as normally done, while mentally reciting their respective dhāraṇī mantras. In general, if one receives the empowerments of the Three Families and practices their meditation and recitation, and especially if one carefully practices this mind training, it is taught that through the compassion of the Victorious Ones and one's own devotion, they will meet and guide one at the time of death.
[For] pretas who have external obscurations of the four inverted perceptions regarding trees, water, food, sun and moon, and the seasons;[5] those with internal obscurations who have disproportionate bodies and whose food turns to fire in their stomachs; those who carry corpses, each of whose bodies is inhabited by many [parasites] that eat them; those who wander scattered in space with great malevolence; the short-lived ones; and those with mistaken perceptions—gather to yourself their causes [of suffering]: the obscurations of miserliness, attachment, and craving. Through giving them the accumulation of virtue such as the generosity practiced in past lives, [imagine that] a rain of whatever is desired falls from clouds of jewels, whereby they become like [the inhabitants of] Uttarakuru, spontaneously possessing enjoyments without effort, and develop minds free from attachment.
For animals dwelling in the depths of oceans and dark regions, and those scattered in human realms who bear karmic obscurations of ignorance, delusion, and rejection of Dharma—just as darkness is dispelled by the sun, [imagine] their mutual devouring being pacified. Through dedicating one's virtue to them, imagine that they attain exceptional wisdom, such as discriminating intelligence, faith, and definite emergence [from samsara].
As for dedications for [rebirth in] higher realms and for the Dharma to flourish and remain for a long time in the world, wholeheartedly think that beings are freed from their respective adversities and accomplish perfectly abundant excellent qualities. Make prayers with the four connections to the guru, victorious ones, and their heirs that this will definitely be accomplished.
Although one needs to train the mind in the entire Bodhicaryāvatāra, special emphasis should be placed on thoroughly training in bodhicitta, the methods of meditating on patience from the patience chapter, and the reversed meditations from the chapters on mindfulness and wisdom, along with their associated practices of giving and taking. It is crucial to practice these meditations until one feels satisfaction. As taught by the holy lamas of the past, one should mix together the three: hearing, contemplation, and meditation.
For example, just as a good horse simultaneously bites, chews, and swallows when it eats fodder, one should contemplate and meditate while listening. Even when hearing a single word, it is crucial to apply it to one's mindstream, thereby mixing the Dharma with one's own mental continuum. If one hears but does not apply it to the mind, there is a danger of becoming an uncultured person who knows about Dharma. Therefore, the teacher should instruct in this necessity, and it is important for students to meditate progressively:
Thus, through understanding all these teachings as explained, One should strive to accomplish the training. If one does not heed the doctor's words, How can medicine benefit the patient who needs treatment? [BCA. 4.48]
And [it is also said in the Bodhicaryāvatāra]: What can be accomplished by mere words? Will merely reading medical treatises Bring any benefit to the sick? [BCA. 5.109]
[It is said in Avataṃsakasūtra,] Just as one who knows how to swim, Though having the swimming knowledge in mind, Will not be saved if they don't swim when carried away by water, Similarly, not meditating on Dharma despite knowing it is the same.
[And it is stated in the Bodhicaryāvatāra] If I do not interchange My happiness for others’ pain, Enlightenment will never be attained, And even in saṃsāra, joy will fly from me. [BCA 8.131]
As thus, and so forth, said, and as taught in the Ratnāvalī and other texts, the benefits of even a single meditation session of giving and taking (gtong len) are immeasurable.
Through the power of Tokme Zangpo's mastery of bodhicitta, nearby animals such as sheep and wolves would play together, as would also dogs with beggars. He has said that when he actually took others' illnesses and evil influences on himself, he experienced only a slight discomfort for about a day.
Je [Karma] Chakme Rinpoche has said that when taking the illnesses of one or two people on himself, there was no harm at all. When taking the illnesses of a great city on himself, he would experience moderate discomfort for a day or two, but then it would clear up.
When Drikung Kyopa contracted a nāga-spirit illness, while practicing giving and taking, he saw a white snake leaving through his nostril, and when not meditating, he saw a black snake coming in. Through sustained practice, he was freed from the illness. When he instructed others with nāga illnesses to meditate, all their illnesses cleared up. Thus, it was said that Kyura[6] instantly drove away leprosy, and his instructions became renowned as Drikungpa's Great Instruction Eliminating Leprosy.
The Fifth Refuge Protector [namely, the Fifth Dalai Lama], when training his mind in the dedication chapter for worldly happiness during New Year, had visions of hell realms appearing exactly as meditated upon. There are many such examples in the biographies of the great masters.
This practice, being both easy to do and highly effective, is important. It is taught that when specifically meditating on the mind training of giving and taking, one should do many hundreds of repetitions. In regular daily practice, it is comfortable to meditate one after the other for three or seven breaths. If one cannot complete everything at once, it is acceptable to divide it into sections.
It is instructed that one should mentally contemplate the following four connections while reciting them verbally:
- "May all sentient beings practice the causal bodhisattva conduct that are virtuous at the beginning, middle, and end, and may they have happiness free from conflicts resulting from mutual attachment and aversion." That is connecting the specific visualization with prayers.
- "How wonderful it would be if they were to have [happiness]." That is connecting it with aspiration.
- "I shall ensure that they have [happiness]." That is connecting it with commitment.
- "May the guru and Three Jewels bless me to be able to accomplish this." That is connecting with supplication prayer.
If virtue is not dedicated, it will be exhausted by the four causes of anger and so forth. It is said,
Dedication is the path of inexhaustibility, For it has the nature of multiplication and transformation.
A dedication practiced with understanding the nonconceptual nature of the three spheres is pure, while one without this understanding is impure. However, if one dedicates merit while sealing it with emptiness [in a way that negates the conventional existence of things entirely], this would constitute a nihilistic view.[7]
The wisdom that realizes those three—the dedicator, the virtue being dedicated, and the objects of dedication—as appearing yet lacking inherent nature is the way of dedicating without conceptualizing the three spheres. If one cannot achieve this, one should think "I dedicate just as the buddhas and bodhisattvas have dedicated," following the model of the Confession of Downfalls and Excellent Conduct prayers. Thus it is taught. Virtue! Virtue! Virtue!
Tibetan Text
Spyod 'jug bsngo le'i nyams len zin tho bdud rtsi'i thigs pa bzhugs
rin chen byang chub sems kyi mnga' bdag mtshungs med dpal mgon bla ma'i zhabs la phyag 'tshal lo/ thugs rjes byin gyis brlab tu gsol/ 'dir spyod 'jug bsngo ba'i le'u la blo sbyang tshul / bdag gi byang chub sogs gzhung mdzad pa po'i bsngo ba yin kyang/ rang rang gi kha bton sogs nyams su len dus/ spyir sgo gsum gyi dge rtsa gang byas/ thabs snying rje dang shes rab stong nyid kyis zin pa ni theg chen dge rtsa byang chub sems dpa'i spyod pa la 'jug pa yin pas/ rang gi dus gsum du dge ba gang bsags pa thams cad mkha' khyab 'gro ba thams cad la bsngos pas de thams cad byang chub sems dpa'i spyod pa la 'jug par shog cig ces bsam dgos pa yin no//.
de'ang bya 'chad ka bsab btang len rlung dang sbyar te bya/ zhes pa ltar rgyud la skye sla phyir de ltar 'bad pa la/ phyogs bcu'i 'jig rten mtha' yas pa na pha mar gyur pa'i 'khor ba'i sems can lus la sdug bsngal gyi nad dang/ sems la kun 'byung ma rig nyon mongs pa'i nad kyis zin pa ji snyed pa de dag la bdag gi sna bug nas rlung tshur 'ong ba'i tshe las nyon de dag 'ub kyis bsdus nas rang la thim pas thams cad sdug bsngal dang bral bar bsam pa snying rje dang/ rlung phar rgyu ba'i tshe bdag gi dus gsum bsags pa'i dge tshogs 'od zer dkar po'i rnam pas sems can de dag la thim pas lus bde ba dang sems zag med dga' ba rgya mtsho lta bu thob par gyur bsam pa byams pa dang/.
de bzhin sems can la bla ma dkon mchog thugs rjes phan nges su shog cig bsam/ dmigs pa de rlung 'gro 'ong gsum dang bdun sogs ci nus bya/.
de ltar bsngos pa'i dge ba des sems can de dag sems bskyed pa nas byang chub thob kyi bar 'khor bar ji srid du nam yang bde las nyams par ma gyur nas 'gro bas byang chub sems dpa'i bde ba rgyun mi chad pa thob par shog/.
zhes spyir bsngos nas bye brag ngan 'gro la btang ba ni/ 'jig rten khams mtha' yas pa na tsha grang dmyal ba'i sems can ji snyed yod pa/ de dag du ni sdug bsngal gyis mnar ba'i lus can rnams khong khro zhe sdang sdug bsngal rgyu 'bras rlung tshur 'ong dus rang la bsdu/ phar 'gro dus dge tshogs 'od dkar po'i rnam pas dmyal ba pa la thim pas bde chen zhing gi dga' bde thob pa dang byams snying rje byang chub sems rgyud la skyes par bsam/ chu kyi hud chu bur can sogs grang bas nyams thag pa rnams rlung tshur 'ong dus gzhan gyi gos dang gos rgyu 'phrog sogs kyi las ngan rgya che rgyun ring byas pa'i rgyu 'bras rang la bsdu/ phar 'phros rang gi dge ba'i 'od zer nyi ma brgya stong dus gcig la shar ba lta bu'i tsha ngar gyis yul gangs ri chab rom bu yug sogs kyis lus grang bas nyams thag pa dro zhing bde ba byang chub sems dang ldan par bsam/ tsha dmyal brgyad sogs kyi rgyu zhe sdang gnod sems dang dmags 'khrugs srog gcod sogs sdig pa tshabs chen rgyun ring byas pa'i las sgrib gtso bsregs kyi sdug bsngal thams cad rang la bsdus phar byang chub sems kyi 'od zer gyi sprin chen pos dmyal gnas de dag khyab pa las rab tu bsil ba'i chu bo'i char drag tu 'bab pa lta bu mtha' yas pa bab pas tsha ba'i me rnams chil gyis bsad de sems can nyam thag pa rnams bsil zhing bde ba'i reg bya dang byams snying rje byang chub sems dang ldan par bsam/ de bzhin ral gri lo ma'i nags tshal yang skad cig/.
gis dga' tshal me tog gis mdzes pa sdug gu ste yid du 'ong bar bsam/ 'dod log chags sred che ba khrims nyams rang rgyud bsad pa sogs kyi skye gnas shal ma la'i sdong po yang/ de'i las sgrib rang la bsdus/ dge rtsa byin pas dpag bsam shing bzang po dang/ de ga'i bya rgod dang kha ta rdo rje'i mchu can sogs yid 'ong bya mthing ril ngur pa ngang pa bzhad sogs chos kyi sdom bzhi'i skad snyan sgrogs pas mdzes pa dang/ dmyal gnas nyam nga yid du mi 'ong ba rnams/ dge ba btang bas pad+ma dri bsung che ldan mtsho dag gis sa phyogs nyams dga' yid 'ong du bsam/ mnar med kyi lcags bsregs sol phung me rab tu 'bar ba me dang sems can dbyer med bsregs pa/ dge ba'i chus zhi nas/ rin chen yid bzhin nor bu 'dod 'byung bde ba ster ba'i phung por bsam/.
lcags bsregs sa gzhi me 'bar zhi nas shel gyi sa gzhi nyams dga' ba dang/ bsdus 'jom ri 'thab pa'i bar du mnar ba rnams/ 'dod snam mchod sprin spro ba'i gzhal med khang bde gshegs sangs rgyas kyis gang bas sde snod gsum gyi chos sgras dmyal ba'i rgyu 'bras sbyong bar mdzad pa dang/ yang sos su phan tshun zhe sdang gis mtshon cha 'debs pa'i zhe sdang zhi byams brtse'i sems kyis dga' bas rtse ba'i me tog 'phen par bsam/.
rgyal sras rigs gsum mgon po sogs nye sras mthong ba dkyus bzhin yid la yang yang gsal btab pa'i tshe so so'i gzungs sngags yid bzlas re byas na legs gsungs/ spyir rigs gsum gyi dbang dang sgom bzlas sogs byas na dang/ khyad par blo sbyangs 'di gzab na rgyal ba'i thugs rje dang rang gi mos pas 'chi dus 'jal zhing 'dren pa yin gsungs/ yi dwags shing chu zas nyi zla dus tshig phyin ci log bzhi'i phyi'i sgrib pa can/ lus mi 'tshams zhing lto bar zas la me 'bar ba nang gi sgrib pa can re re'i lus la mang po'i tshang bcas nas za ba sgos khur dang/ mkha' la rgyu ba kha 'thor gnod sems che ba 'chi chung dang/ phyin ci log snang can rnams kyi rgyu ser sna chags sred sgrib pa rang la bsdus tshe rabs kyi sbyin btang sogs dge tshogs byin pas nor bu'i sprin las 'dod rgu'i char bab pas sgra mi snyan bzhin longs spyod 'bad med lhun 'grub dang ldan/ zhen med btang ba'i blo skyes par sgom/ dud 'gro bying gnas rgya mtsho mun gling dang/.
kha 'thor mi yul sogs ma rig gti mug chos spangs kyi las sgrib can rnams mun khang nyi mas bsal bzhin gcig la gcig za zhi nas bdag dge bsngos pas rnam dpyod blo dang dad dang nges 'byung sogs shes rab khyad par can thob par bsam/.
mtho ris dang bstan don bsngo ba sogs kyang so so'i mi mthun phyogs dang bral nas legs tshogs phun sum tshogs pa 'grub par snying thag pa nas bsam zhing/ de ltar nges par 'grub par bla ma rgyal ba sras bcas la gsol ba 'debs pa bcas 'brel pa bzhi ldan bya/.
spyir spyod 'jug yongs rdzogs blo sbyangs dgos kyang/ khyad par byang sems yongs sbyangs/.
bzod le'i bzod pa sgom tshul bsam bstan gyi ldog sgom rnams so so'i skabs dang 'brel ba'i gtong len dang/ ldog sgom rnams yid tshim pa re bya ba gal che/ sngon gyi bla ma dam pa gong ma rnams kyi gsungs las thos bsam sgom gsum dkrug mar bya ba/.
dper na rta bzang pos chas za tshe za bsdad mid gsum dus gcig la byed pa bzhin thos pa'i zhar la bsam pa dang sgom pa dgos pa tshig re thos kyang rgyud la sbyar te chos dang rang rgyud 'dres pa gal che/ thos kyang sems la ma sbyar na dred po chos rgyus can du 'gyur dogs yod pas 'chad pa pos de ltar dgos tshul bslab cing/ slob mas rim bzhin sgom pa gal che/.
de ltar rnams bsam ji skad bshad pa yis/ bslab pa sgrub pa'i ched du 'bad par bya/ sman pa'i ngag ma nyan na sman dag gis/ bcos dgos nad pa phan pa ga la yod ces dang/ tshig tsam brjod pas ci zhig 'grub/ sman dpyad klag pa tsam gyis ni/ nad pa dag la phan 'gyur ram/ zhes dang/ ji ltar bskyal mkhan chu yi khyer gyur pas/ skyal ba'i lo rgyus sems nang yod na yang/ ma bskyal pas ni thar bar mi 'gyur bzhin/ shes nas ma sgom chos kyang de dang 'dra/ zhes so/.
bdag bde gzhan gyi/ yang dag/ sangs rgyas/ 'khor ba na sogs dang/ rin chen phreng ba sogs las btang len lan re sgom pa'i phan yon kyang tshad med par gsungs/ dngul chu rgyal sras thog med kyis byang chub sems 'byongs ba'i stobs kyis nye 'khor sems can lug dang spyang kyi rtse khyi dang sprang po rtse ba sogs byung/ gzhan gyi nad gdon dngos su bzhes tshe nyin re tsam la kham nyog ge tsam byung gsungs/ rje chags med rin po ches mi re gnyis kyi nad sogs blong na ci yang mi gnod/ grong khyer chen po'i nad sogs blang na thu mo min pa'i mi bde ba nyin re gnyis la 'ong 'dug kyang de nas dwangs 'gro 'dug gsungs/.
'bri gung skyobs pa 'og gdon gyi bsnyun byung ba la btang len sgom tshe shang bug nas sbrul dkar po phyir 'gro ba dang/ mi sgom na sbrul nag po tshur 'ong ba gzigs yun du sbyong bas snyun las grol/ gzhan klu nad can la sgom bcol bas thams cad kyi nad zhi bas/ skyu ras mdze la 'ur ded byas zhes pa dang/ 'bri gung ba'i gdams ngag mdze 'jom chen po zhes grags pa dang/ skyabs mgon lnga pas lo sar dus 'jig rten bde phyir bsngo le thugs sbyangs mdzad pas da myal gnas sogs ji ltar sgom bzhin mngon du gyur pa'i gzigs snang shar ba sogs gong ma'i rnam thar dpe mang po yod/ de ltar bya sla chod che ba 'di gal che/ blo sbyangs btang len dmigs su sgom dus brgya phrag mang po bya ba gsungs dkyus su rgyun gyi nyams len la dbug khug gsum dang bdun tsam bsgom na bde thams cad dus gcig la ma rdzogs na dum bu dum bu bcad na chog sems can thams cad kyi rgyu byang chub sems dpa'i spyod pa thog mtha' bar du dge ba spyad nas phan tshun chags sdang gi 'thab rtsod sogs med pas bde ba dang ldan par shog snyam pa dmigs rnam gang yin de smon lam dang 'brel ba ldan na ci ma rung snyam pas 'dun pa dang 'brel ba/.
ldan pa bdag gis bya'o zhes dam bca' dang 'brel ba/ de ltar bdag gis bya nus par bla ma dkon mchog gsum gyis byin gyis brlab tu gsol zhes gsol 'debs dang 'brel ba bzhi yid kyis bsam zhing/ ngag gis brjod dgos gsungs/ dge ba ma bsngos na khong khro rgyu bzhi sogs kyis 'dzad/ bsngo ba mi zad lam yin te/ spel dang bsgyur ba'i chos can yin/ sogs gsungs/ bsngo ba 'khor gsum mi rtog pas zin pa dug med dang/ ma zin pa dug can/ dge ba bsngo zhing stong nyid kyi rgyas 'debs ni ched lta'o/ bsngo ba po rang bsngo rgyu'i dge ba bsngo ba'i yul gsum po snang la rang bzhin med pa'i shes rab ni 'khor gsum dmigs pa med pa'i tshul gyis bsngo dgos/ de ltar ma byung na sangs rgyas byang sems kyis ji ltar bsngos bzhin bsngo'o snyam pa ltung bshags bzang spyod bzhin no/ gsungs so/ dge'o/ dge'o/ dge'o/.
Notes
- ↑ Volume 1 (Pod e pa) contains a section of praises and supplication prayers. It opens with a praise to the Buddha titled Waves of the Ocean of Devotion: A Praise to the Tathāgata, the Perfect Buddha (Bde bar gshegs pa rdzogs pa'i sangs rgyas la bsngags pa mos gus rgya mtsho'i rlabs phreng). The volume includes several works related to Mañjuśrī: The Mandala of Light That Makes a Thousand-Petaled Lotus Bloom: A Praise and Supplication to Lord Mañjuśrī (Rje btsun 'jam dbyangs la bstod cing gsol ba 'debs pa pad tshal 'dabs stong rgyas byed 'od kyi dkyil 'khor) and Light Rays of Speech: A Praise to Mañjuśrī (Rje btsun 'jam dbyangs la bstod pa ngag gi 'od zer). Other works include Verses on the Benefits of the Names of the Thirty-Five Buddhas (Bde gshegs so lnga'i mtshan gyi phan yon tshig bcad), a text on the Buddha's form (Ston pa'i sku yi sgyu 'khrul mdzad tshul), and a prayer to the Sixteen Arhats ('Phags pa gnas brtan bcu drug la gsol ba 'debs pa legs byas dpyid kyi dbyangs snyan). Several texts focus on Guru Padmasambhava, including Melody of Devotional Longing: A Praise and Supplication to Guru Rinpoche (Gu ru rin po cher bstod cing gsol ba 'debs pa mos gus gdung dbyangs) and a commentary on the Seven-Line Prayer (Gu ru'i gsol 'debs mos gus gdung dbyangs tshig bdun don 'grel). The volume includes praises to various masters: Śākya Jungne (Zur chen shAkya 'byung gnas, 1002–1062), Karma Chakmé (Mkhas grub kar+ma chags med, 1613–1678), and Mipham Jamyang Namgyal ('Jam mgon bla ma mi pham 'jam dbyangs rnam rgyal, 1846–1912). The latter section contains catalogues (dkar chag), including one catalogue of the Early Translation tantras (Rgyal bstan snga 'gyur bka' ma theg rim dgu'i phrin chog gzhung phyi mo rnams dang bcas pa'i dkar chag), and inventories of temples and their contents at Thubten Kunzang Ling Monastery (Thub bstan kun bzang gling). The volume also includes lineage prayers related to Avalokiteśvara practice (Thugs chen gsang 'dus brgyud 'debs) and Vajrakīlaya practice (Gsang bdag rdo rje gtum po'i gsol 'debs).
- ↑ Volume 2 contains historical works and biographies organized under "dkar chag rnam thar skor" (catalogues and biography section). The texts begin with a history of Palyul and its lineage holders titled The Wish-Fulfilling Jewel Garland: A History and Succession of Throne-Holders of Palyul (Dpal yul chos 'byung gdan rab rim byon gyi rnam thar yid bzhin nor bu'i phreng ba). This is followed by records of Muksang lineage holders (Rmugs sang bla rabs). The volume includes The Rosary of Purkhang: A History of the Glorious Marpa Kagyu (Dpal ldan smar pa bka' brgyud kyi rnam thar pu r+kha r+na'i phreng ba) and a brief nonsectarian religious history (Ris med chos 'byung nyung ngu). The collection continues with The Flower Garland: A History of the Successive Throne-Holders of Thubten Kunzang Ling (Thub bstan kun bzang gling bla rabs rim byon gyi rnam thar me tog phreng ba) and The Jewel Garland: History of Tsangpa Pema Gyaltsen and the Succession of Tagla Incarnations (Gtsang pa pad+ma rgyal mtshan dang stag bla sku rabs kyi rnam thar nor bu'i phreng ba). It also contains a catalogue of Ngulra Ösel Ling (Dngul ra 'od gsal gling gi chos 'byung mtshan tho). The volume features several individual biographies, including The Cloud of Faith: A Biography of the Holy Master Pema Sherab Zangpo (Bla ma dam pa pad+ma shes rab bzang po'i rnam thar dad pa'i mchod sprin), The Ocean of Wonders: Biography of the Great Rainbow Body Achiever Pema Dudul (Grub chen 'ja' lus pa chen po pad+ma bdud 'dul rnam thar ngo mtshar rgya mtsho), and The Seed of Faith: A Brief Biography of Orgyen Rinchen Lingpa (O rgyan rin chen gling pa'i rnam thar mdor bsdus dad pa'i sa bon). The biographical section concludes with The Thousand-Petaled Lotus of Wonders: Biography of the Omniscient Master Pema Do-ngag Tenzin Zangpo (Kun mkhyen bla ma pad+ma mdo sngags bstan 'dzin dpal bzang po'i rnam thar ngo mtshar pad+ma stong ldan).
- ↑ Volume 3 contains a section of brief commentaries ('grel chung skor), beginning with an explanation of the Three Jewels' recollection sūtra ('Phags pa dkon mchog gsum rjes su dran pa'i mdo'i 'grel chung legs lam dad pa'i snang ba). It includes a short explanatory commentary on supreme praise (Khyab par du 'phags pa'i bstod pa rnam par bshad pa mdor bsdus me tog mal+li ka'i ljon shing), followed by texts on the three vows (sdom gsum), including Branches of Explanation of the Three Vows (Sdom gsum bshad bya'i yan lag) and The Small White Lotus: A Brief Commentary on the Certainty of the Three Vows (Sdom gsum rnam nges 'grel chung pad dkar chun po). The volume contains texts on practical instructions, including summaries of the nine vehicles (theg pa rim pa dgu), foundational Vinaya topics ('dul ba gzhi bcu bdun sdom tshig), and a commentary on the Twenty-One Praises to Tārā (Sgrol ma phyag 'tshal nyer gcig rgyud kyi 'grel chung). It also includes explanatory notes on various supplication prayers and mantras. A significant portion contains practice instructions, including Notes on the Practice of the Dedication Chapter of the Bodhicaryāvatāra (Spyod 'jug bsngo le'i nyams len zin tho), The Luminous Circle of View, Meditation, Conduct and Result (Lta sgom spyod 'bras 'od gsal 'khor lo), and notes on the Seven Points of Mind Training (Blo sbyong don bdun ma). The volume also features a brief commentary on the Guhyagarbha Tantra (Rgyud gsang snying 'grel chung) and its general meaning (Gsang snying spyi don ngung ngu), as well as instructions on Dzogchen practice titled Clear Essential Notes on the Guidance for Buddha in the Palm (Rdzogs pa chen po sangs rgyas lag 'chang gi khrid kyi zin tho snying po gsal ba). The collection includes ritual texts and practice manuals for various deity practices, particularly focusing on Namchö (gnam chos) treasure teachings, including empowerment explanations for Vajrasattva practice (Gnam chos rdor sems khri rigs bsdus kyi dbang bshad) and instructions for pure land practices (Zhing chog zin bris).
- ↑ Volume 4 begins with a section of liturgical texts ('don cha skor), opening with ritual texts for the Lama Gongpa Dupa cycle (Bla ma dgongs pa 'dus pa'i las lam khyer snying por dril ba me tog phreng mdzes). It contains the condensed guardians practice for this cycle (Dgongs 'dus bka' srung bsdus pa), confession and fulfillment texts (bskang bshags), and condensed sādhana practices (Dgongs 'dus phyag bsdus). The volume includes ritual manuals for the Eight Herukas practice (Sgrub chen bka' brgyad bder 'dus), Namchö Vajrasattva practices (Gnam chos rdor sems dam pa rigs brgya'i cho ga), and guru yoga texts (Ri chos bla ma'i rnal 'byor). There are several ritual texts focused on Avalokiteśvara practice, including The Light Rays of Compassion (Thugs rje'i 'od zer) and various liturgies for the Secret Union of Great Compassion (Thugs rje chen po gsang 'dus). The collection contains monastic guidelines (bca' yig) for several institutions: Thubten Kunzang Ling's monastic rules titled The Pure Aspiration Dharma Conch Melody: A Source of Virtue (Thub bstan kun bzang gling gi bca' yig lhag bsam rab dkar chos dung sgra dbyangs dge ba'i 'byung gnas), guidelines for Ngulra Ösel Chöling (Dngul ra 'od gsal chos gling gi bca' yig), and general guidelines for Nyingma monasteries (Rgyal bstan snga 'gyur pa'i ring lugs rang phyogs dgon sde spyi'i bca' yig). The volume includes various ritual texts for protector deities (mgon po), particularly the practices of Legden (Dpal mgon legs ldan), offering rituals (mchod phreng), and consecration ceremonies. It concludes with a collection of miscellaneous shorter texts, including chronological calculations (bstan rtsis), Sanskrit synonyms (mngon brjod), ritual music notations ('cham gyi dbyangs yig), and various dedication prayers (bsngo ba).
- ↑ The four inverted perceptions of the pretas refer to their perception of trees, water, food, sun and moon, seasons. For instance, the inverted perception of the moon means that, while the moon is normally perceived as cooling, the pretas perceive it as burning hot. Likewise, the sun is perceived as hot, but, for the pretas, it is freezing cold.
- ↑ Kyura, Drikung Kyopa, and Drikungpa refer to 'Bri gung skyobs pa 'Jig rten mgon po, 1143–1217.
- ↑ The Tibetan text reads ched lta, but here chad lta makes sense.
