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.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
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).
