What Others Say About H.H. Pabongka Rinpoche

Mar 27, 2023 | Views: 7,468

His Holiness Kyabje Pabongka Dorje Chang is one of the greatest Lamas of the 20th century. Today, not a single Gelug master hasn’t benefited from Kyabje Pabongka Rinpoche’s teachings, either directly or indirectly. Many of his disciples became great practitioners themselves, and continued to disseminate the Dharma they received from this great master. For example, Kyabje Trijang Rinpoche, the heart disciple of Kyabje Pabongka Rinpoche and the junior tutor of His Holiness the Dalai Lama.

In 1921, at Chuzang Hermitage near Lhasa (capital of Tibet), Kyabje Pabongka Rinpoche gave a 24-day historic exposition on the Lamrim. 700 people attended, including lay people, monks from the three major monasteries in Lhasa, and those who traveled weeks from different parts of Tibet. His heart disciple, Kyabje Trijang Rinpoche remembered the teachings perfectly, wrote them down… and in 1991, the text was translated into English and published as “Liberation in the Palm of Your Hand”.

This book is often touted as the “Buddhist Bible”, as most Gelug teachers use it as the foundation of their teachings. I always encourage my students to study this text, and in Kechara we conduct both basic and advanced Lamrim classes for those who want to study the Lamrim in more depth.

In this blog post, I’d like to share the praises written by various great masters about Kyabje Pabongka Rinpoche. These great masters are the abbots of monasteries, famed Tibetan translators and founders of various centers worldwide. They get nothing out of praising Kyabje Pabongka Rinpoche, but they did anyway with great sincerity and respect. The greatness of some of the masters themselves who praise Kyabje Pabongka Rinpoche says so much.

I hope that by reading and understanding this article, you will develop great faith in Kyabje Pabongka Rinpoche and his lineage and that you will gain stability in your practice and receive higher teachings in the future. I myself had spontaneous and natural faith in Kyabje Pabongka Rinpoche since the day I saw his photo in a book over three decades ago. I photocopied the picture, framed it and kept on my altar. My faith in Kyabje Pabongka Rinpoche has been unwavering ever since. I have had the honour to meet his current incarnation and make offerings on many occasions. I’ve had the fortune to bring many students to receive his blessings also.

May I and many fortunate beings never be separated from His Holiness Kyabje Pabongka Rinpoche in this and all future lives until full enlightenment.

Tsem Rinpoche

H.H. Kyabje Trijang Dorje Chang on Kyabje Pabongka Rinpoche

H.H. Trijang Dorje Chang

“My guru, kind-in-three-ways, who met face to face with Heruka, whose name I find difficult to utter…” The Great Lama Je Pabongka According to His Disciples and Others

About H.H. Kyabje Trijang Rinpoche

H.H. Trijang Rinpoche was a direct disciple of H.H. Pabongka Dorjechang and the junior tutor of H.H. the 14th Dalai Lama. He is also the root Guru of many notable Gelug Lamas such as H.H. Zong Rinpoche, Geshe Rabten, Lama Yeshe and Lama Gangchen Rinpoche; and many present-day Tibetan Buddhist masters.

“…Our childish minds were unfit vessels for so vast an ocean of teachings…”

H.H. Pabongka Dorje Chang

Prasdrin pararia syaklutaki yanta,
Tray am guhyanatd tigolama eka,
Sudhi vajradharottarah muni aksha,
Prayachchha tashubham valdruga kota.

O Lama Lozang Dragpa, One with Shakyamuni and,
Vajradhara, O sum of every perfect refuge, O mandala-,
Guise complete With three mysteries of enlightenment,
Rain upon us ten million goodnesses.

O my guru, my protector,
Who, through the Supreme Vehicle, vanquished the,
Extreme of selfish peace, who, unattached to worldly,
Comforts, upheld the three high trainings and the,
Teachings of the Victor, whose noble good works,
Remained untarnished by the eight worldly concerns.
You were the very fountain-head of goodness.
Everything you said was medicine to drive out hundreds of diseases;

Our childish minds were unfit vessels for so vast an ocean of teachings

So precious a source of qualities. How sad if these teachings were forgotten!

Here, I have recorded but a few. Immeasurable, countless numbers of Buddhas have come in the past. But unfortunate beings such as myself were not worthy enough to be direct disciples even of Shakyamuni, the best of protectors, who stands out like a white lotus among the thousand great Buddhas, the saviours of this fortunate aeon. First we had to be forced into developing even a moment’s wholesome thought; this took us to the optimum physical rebirth as a human.

We have been taught this most unmistaken path, which will lead us to the level of omniscience, at which time we shall gain our freedom. But, to be brief, I was saved time and time again from infinite numbers of different evils, and was brought closer to an infinity of magnificent things.

My glorious and holy guru did this.

“This feeling of renunciation was overwhelming”

His kindness is without equal.

He was — and now I shall give his name in view of my purpose — Jetsun Jampa Taenzin Trinlae Gyatso Paelzangpo. (Pabongka Rinpoche) Although people like me are immature, uncultured and unregenerate, there was a time when I feasted on his oral instructions into the Mahayana [the Supreme or Great Vehicle] at Chuzang Hermitage, a lonely place that was blessed by the presence of great meditators.

He started the following informal teaching on the thirtieth day of the seventh month of the Iron Bird Year [1921], and it lasted twenty-four days.

People braved great hardships to get there from the three major monasteries in Lhasa, from the Central Province, from Tsang, Amdo and Kham to taste the nectar of his oral teachings, as the thirsty yearn for water.

There were about thirty lamas and reincarnations of lamas, and many upholders of the three baskets of the teachings – in all a gathering of over seven hundred.

The informal teaching he gave combined various traditions on the Lam-rim – the stages of the path to enlightenment.

There were the two oral lineages related to the Lam-rim text Manjushri’s Own Words. One of these lineages was quite detailed and had developed in the Central Province; another lineage of a briefer teaching flourished in the south of Tibet. He also included the concise teaching, the Swift Path Lam-rim; and in the part of the Great Scope section that deals with the interchange of self and others, he taught the seven-point mind training.

Each part of the teaching was enriched by instructions taken from the confidential oral lineages. Each section was illustrated by analogies, conclusive formal logic, amazing stories, and trustworthy quotations. The teaching could easily be understood by beginners, and yet was tailored for all levels of intelligence. It was beneficial for the mind because it was so inspiring. Sometimes we were moved to laughter, becoming wide awake and alive. Sometimes we were reduced to tears and cried helplessly. At other times we became afraid or were moved to feel, ‘I would gladly give up this life and devote myself solely to my practice.’ This feeling of renunciation was overwhelming. These are some of the ways in which all of his discourses were so extraordinary.

H.H. Trijang Dorje Chang with H.H. Zong Dorje Chang

How could I possibly convey all this on paper! Yet what a pity if all the key points contained in these inspiring instructions were lost. This thought gave me the courage to write this book. As my precious guru later advised me, ‘Some of the people present could not follow the teaching. I’m afraid I do not trust all the notes people took during the classes. I therefore ask you to publish a book. Put in it anything you feel sure of.’

In this book I have accurately recorded my lama’s teachings in the hope that this substitute for his speech will be beneficial to my friends who wish to succeed in their practice.

~ From Trijang Rinpoche’s introduction to Liberation in the Palm of Your Hand- A Concise Discourse on the Path to Enlightenment By Pabongka Rinpoche, edited by Trijang Rinpoche and translated by Michael Richards Wisdom 1991)

Sermey Jetsun Khen Rinpoche Losang Tharchin on Kyabje Pabongka Rinpoche

H.E. Khensur Rinpoche Lobsang Tharchin

About H.E. Khensur Rinpoche

Khen Rinpoche Geshe Lobsang Tharchin was born in Lhasa, Tibet in 1921 and entered Sera Monastery there at an early age. He proceeded through the rigorous 25-year program of monastic studies under the guidance of Kyabje Pabongka Rinpoche and Kyabje Trijang Rinpoche. Upon successful completion of public examination by the best scholars of the day, Rinpoche was awarded the highest degree of Hlarampa Geshe (Doctor of Theology) with honors, and was one of the last living Hlarampa Geshes educated in Tibet. He proved to be the best debater of his graduation year in all of Tibet, making him the “First among the First.”

Khen Rinpoche then entered Gyu Mey Tantric College, where he completed its course of advanced tantric studies and attained a high-ranking administrative position. In 1959 Rinpoche escaped from Tibet into India along with His Holiness the Dalai Lama. He became actively involved in resettlement, and compiled a series of textbooks used in the Tibetan refugee schools.

Khen Rinpoche came to the United States in 1972 and became Abbot of Rashi Gempil Ling Temple in New Jersey. After going to South India in 1991 and serving as Abbot of Sera Mey Monastery for some time, he returned to the United States. Khen Rinpoche Geshe Lobsang Tharchin was a lifetime director and an abbot emeritus of Sera Mey Monastery. Khen Rinpoche passed on from this life on Je Tsongkapa Day, Dec. 7, 2004.

Khen Rinpoche was an actual disciple of Je Pabongka, so his words are very precious, giving us a direct impression of this extraordinary master….

… the sage foretold that if the child were placed in Gyalrong House, something wonderful would happen with him in the future…

It was at this time that the glorious Pabongka Rinpoche, the author of the commentary you are about to read, came into my life. Like me he had as a young man taken his course of studies at the Sera Mey College of Sera Monastery; in fact, he was from the same house, Gyalrong. Pabongka Rinpoche was born in 1878, at a town called Tsawa Li in the Yeru Shang district of the state of Tsang, north of Lhasa.

Later on, the youngster was found to be a reincarnation of the Changkya line, which included the illustrious scholar Changkya Rolpay Dorje (1717-1786). The lamas of this line had done much teaching in the regions of Mongolia and China—even in the court of the Chinese emperor himself—and the name “Changkya” had very strong Chinese connotations. Already in those days the Tibetan government and people were sensitive to the pressures put on us by our powerful neighbour to the east, so the name “Changkya” was ruled out, and the boy declared to be “Pabongka” instead. Pabongka, also known as Parongka, is a large and famous rock-formation about three miles’ walk from our Sera Monastery. The very word “pabong” means in our language a large boulder, or mass of rock.

His family were of the nobility and owned a modest estate called Chappel Gershi. As a child he exhibited unusual qualities and in his seventh year was taken before Sharpa Chuje Lobsang Dargye, one of the leading religious figures of the day. The lama felt sure that the boy must be a reincarnated saint and even went so far as to examine him to see if he were the rebirth of his own late teacher. He was not, but the sage foretold that if the child were placed in the Gyalrong House of Sera Mey College, something wonderful would happen with him in the future.

KYABJE PABONGKA RINPOCHE DECHEN NYINGPO and his classmate, Gyelrong Sharpa Choje—known as Jangsem Choje Lobsang Nyima—went together very often to debate when they were at their monastery. Indeed, both of them became Geshes. Later Jangsem Choje Lobsang Nyima entered Gyu Me Tantric College and became a great scholar. He proceeded to become gi-go (disciplinarian), an administrator, as I did, then Lama Umdze (lead chanter), then Abbot, and finally almost reached the position of Ganden Tripa (Lama Tsongkhapa’s representative on earth – the leader of the Gelugpa lineage).

Pabongka Rinpoche Kyabje Dechen Nyingpo’s life proceeded in another direction such that he was later to become a very famous teacher of Sutra and Tantra, especially of the Lam Rim (Stages of the Path to Enlightenment) tradition. Whenever he taught, many people came from miles and miles around to attend his teachings. Everybody said he was an unbelievable expert on all subjects.

Later, when Lobsang Nyima had learned that Kyabje Dechen Nyingpo was going to be in nearby Chusang Ritro, his curiosity piqued from having heard so much relating to Kyabje Pabongka’s fame coming from all quarters, he decided to visit him and so he brought along a pot of excellent yogurt as a gift for Rinpoche. During that visit they met for a long time discussing many points on numerous topics. Since Kyabje Pabongka had answered every one of his questions so thoroughly, Lobsang Nyima couldn’t argue with him at all on any of the points.

Upon his return, when others asked about the visit he remarked: “When we were on the debate ground at Sera Mey, Kyabje Dechen Nyingpo wasn’t an expert at debate by any means. At the time I didn’t think he had learned very much. But now I understand that his way of studying and mine went in different directions. For instance, when we debated, I for my part, would apply reasons and quotations to back up my arguments, all the time focusing on the other debater. But Kyabje Pabongka, for his part, when studying, asking questions, giving answers, reciting quotations, giving reasons, everything, would focus all of these on himself, applying them to his own mind. Therefore, by using such a method, there is no way to argue with him on any of the points since he has mastered them all.”

(From the Forward to The Principal Teachings of Buddhism by Tsongkhapa, with a commentary by Pabongka Rinpoche, translated by Geshe Lobsang Tharchin, Mahayana Sutra and Tantra Press, 1998)

Khen Rinpoche Losang Tharchin on Meeting Pabongka Rinpoche for the First Time

H.H. Pabongka Dorje Chang

It was in his private quarters at the Tashi Choling hermitage that I first met Pabongka.

He had been away on an extended teaching tour in eastern Tibet, and just returned. I was still the wild teenager and had been stuck with the distasteful job of nyerpa for Gyalrong House—this means I was a kind of quartermaster and had to make sure there was enough firewood and food to keep the house kitchen going for several hundred monks. Since the Rinpoche was a member of Gyalrong, we were supposed to send a committee over to the hermitage to welcome him back and present him gifts. As nyerpa I was expected to arrange some supplies and help carry them along.

In private conversation Pabongka Rinpoche was in the habit of constantly attaching “Quite right! Quite right!” to everything he said. So I distinctly remember when I came into his presence, and he put his hand on my head, and he said “Quite right! Quite right! Now this one looks like a bright boy!”

From that day on I felt as though I had received his blessing, and some special power to pursue my studies.

Khensur Lobsang Tharchin Praises Pabongka Rinpoche’s Speech

Jetsun Khen Rinpoche Geshe Lobsang Tharchin

The effects on his audience were striking and immediate.

I remember particularly the case of Dapon Tsago, a member of the nobility who held a powerful position equivalent to Minister of Defense. Public teachings in Tibet were as much social as religious affairs, and aristocrats would show up in their best finery, often it seemed not to hear the dharma but rather to put in an appearance. So one day this great general marches into the hall, decked out in silk, his long hair flowing in carefully tailored locks (this was considered manly and high fashion in old Tibet).

A great ceremonial sword hung from his belt, clanging importantly as he swaggered in. By the end of the first section of the teaching he was seen leaving the hall quietly, deep in thought—he had wrapped his weapon of war in a cloth to hide it and was taking it home. Later on we could see he had actually trimmed off his warrior’s locks, and finally one day he threw himself before the Rinpoche and asked to be granted the special lifetime religious vows for laymen. Thereafter he always followed Pabongka Rinpoche around, to every public teaching he gave.

He Displayed Tremendous Abilities As A Public Teacher

Pabongka Rinpoche was actually the second Pabongka, for it was finally agreed to announce that he had been recognized as the reincarnation of the Kenpo (or abbot) of the small monastery atop the rock.

Dakpo Gompa - Where Je Pabongka is said to have attained enlightenment

For this reason he was sometimes referred to as “Pabongka Kentrul,” or the “reincarnation of the abbot of Pabongka.” Pabongka Rinpoche’s full name, by the way, was Kyabje Pabongkapa Jetsun Jampa Tenzin Trinley Gyatso Pel Sangpo, which translates as the “lord protector, the one from Pabongka, the venerable and glorious master whose name is the Loving One, Keeper of the Buddha’s Teachings, Ocean of the Mighty Deeds of the Buddha.” He is also popularly known as “Dechen Nyingpo,” which means “Essence of Great Bliss” and refers to his mastery of the secret teachings of Buddhism. We Tibetans feel that it is disrespectful to refer to a great religious leader with what we call his “bare” name—such as “Tsongkapa” or “Pabongka”—but we have tried here to simplify the Tibetan names to help our Western readers.

Pabongka Rinpoche’s career at Sera Mey College was not outstanding; he did finish his geshe degree, but reached only the “lingse” rank, which means that he was examined just at his own monastery and did not go on for one of the higher ranks such as “hlarampa.” …It was only after his graduation from Sera Mey, and the success of his teaching tours through the countryside outside the capital, that Pabongka Rinpoche’s fame started to spread.

Gradually He Began To Build Up A Huge Following and Displayed Tremendous Abilities As A Public Teacher

H.E. Khen Rinpoche Lobsang Tharchin

He was not tall (as I remember about my height, and I am only 5’6″), but he was broad chested and seemed to fill the entire teaching throne when he climbed up on it to begin his discourse. His voice was incredibly powerful. On many occasions he would address gatherings of many thousands of people, yet everyone could hear him clearly (in those days in Tibet we had never heard of microphones or loudspeakers). Part of the trick of course was to pack the audience in Tibetan-style, crosslegged on the floor, with the lama on an elevated platform. Still the audience would flow out onto the porch of the hall, and sit perched above on the roof, watching through the steeple windows.

Pabongka Rinpoche had an uncanny ability to relate to his audience, and for this reason he became a teacher for the common man as well as for us monks.

The Rinpoche’s great accomplishment was that he found a way to attract and lead listeners of every level. His most famous weapon was his humour. Public discourses in Tibet could sometimes go on for ten hours or more without a break, and only a great saint could keep his attention up so long. Inevitably part of the audience would start to nod or fall into some reverie. Then Pabongka Rinpoche would suddenly relate an amusing story or joke with a useful moral, and send his listeners into peals of laughter. This would startle the day-dreamers, who were always looking around and asking their neighbours to repeat the joke to them.

H.H. Kyabje Zong Rinpoche on Kyabje Pabongka Rinpoche

Kyabje Pabongka had such vast qualities that it is difficult to comprehend them…

– H.H. Zong Rinpoche

About H.H. Kyabje Zong Rinpoche

Zong Rinpoche was one of the foremost Lamas of his generation and a life-long Dorje Shugden practitioner.

“(Zong) Rinpoche was born in Kham in 1905. He went to Lhasa when he was eleven years old to study at Shartse. He studied effortlessly and became renowned as a powerful and irrefutable debater. A learned geshe at that time said that ‘even if Shri Dharmakirti had been present, he would not have been able to debate better than that.’

After graduating as a high ranking Lharampa geshe at the age of twenty-five he moved on to the Tantric College of Gyuto. In 1937 he was appointed abbot of Shartse, a position he held for nine years.

Rinpoche was known as a strong, detached and wrathful lama. He had impeccable knowledge of all rituals, art and science, and he never hesitated to give reasons to others why this action or that painting was wrong.

He was renowned for his ‘many actions of powerful magic,’ as a result of which ‘the most marvellous, indescribable signs occurred.’”

– Wisdom: Magazine of the FPMT, Number 2, 1984

“In 1916 (Zong Rinpoche) went to Lhasa to study the dharma at Shartse college (of Ganden Monastery), where he studied the sutras of the Prajnaparamita, Madhyamika, the Abidharma and the Vinaya. He quickly became famous as a sharp analyst and master of philosophical debate. In 1929 he successfully completed his geshe examinations and was awarded with the highest degree, the Geshe Lharampa title. In 1937 he became abbot of the Shartse college.

So his name spread all over the country of being a powerful tantrika and he gave many empowerments and teachings on those subjects with a special emphasis on the tantras of Heruka, Hayagriva, Yamantaka, Gyelchen Shugden, Guhyasamaja, Vajrayogini, Green Tara, Mahakali, White Tara, Vaishravani and others.

He was one of the last teachers of the old generation with the aura of authority and a kind of aristrocratic touch or vajra pride. In his teachings he followed very strictly the original texts. But, concerning his age, he was very open and patient to us Westerners, always kind, polite and helpful to answer our many questions concerning detailed tantra explanations.”

– From the Biography of Zong Rinpoche by Hans Taeger

Kyabje Zong Rinpoche Speaks of Kyabje Pabongka Dorjechang

From: Chod in the Ganden Tradition, The Oral Instructions of Kyabje Zong Rinpoche By Kyabje Zong Rinpoche Snow Lion 2006

Vast Qualities…

Kyabje Pabongka had such vast qualities that it is difficult to comprehend them. Sincere and pure practitioners should consult the birth stories of this high lama. Je Pabongka was an emanation of Krishnapada. Krishnapada was a great mahasiddha, a scholar and realized being…

A Bodhisattva…

When he was young, he received lamrim teachings from Dagpo Lama Jampel Lhundrub, and when the customary ritual for generation of bodhichitta was held at the end of the teachings, he actually generated bodhichitta. When this happened, Jampel Lhundrub ordered a throne to be set up for the young Pabongka. On hearing the Sevenfold Cause-and-Effect instructions for the first time, his mind was greatly moved, and he wept.

Je Pabongka was Heruka…

Kyabje Pabongka was also an emanation of Heruka Chakrasamvara, but degeneration of the times and jealousy of ordinary beings have made it difficult to become aware of his tremendous qualities. There are many biographies of Kyabje Pabongka that make his realized qualities very clear.

Dalai Lama Acknowledges A Great Teacher…

The thirteenth Dalai Lama requested Kyabje Pabongka to give the yearly lamrim teachings in 1925, instead of asking the Ganden throneholder, as was customary. Usually these teachings lasted seven days, but these lasted for eleven days. These were my first teachings from Kyabje Pabongka. Kyabje Trijang Dorje Chang was also present at these teachings.

“If We Lose Faith in the Lineage, We Are Lost…”

“Once, returning from Chamdo, Kyabje Pabongka taught at a “dzong,” a fortified monastery. A member of his audience had a vision of Kyabje Pabongka with four arms.

On another occasion, teaching at Lhasa, thirty-two incarnate lamas attended his lamrim discourses. Tapu Dorje Chang traveled from Kham to Lhasa specifically to receive Dharma teachings from Kyabje Pabongka. Tapu Dorje Chang could hear statues of Avalokiteshvara and Tara speak, and saw visions of multi-armed yidams. Kyabje Pabongka was Tapu Dorje Chang’s disciple also.

Once Kyabje Pabongka invoked the wisdom beings of Heruka’s mandala to enter into a statue of Heruka Chakrasamvara. Heruka then offered nectar to Kyabje Pabongka, and prophesied that seven generations of his disciples would be protected by the body mandala of Heruka. Kyabje Trijang Dorje Chang is cared for by Heruka Chakrasamvara, as are his disciples.

There is a famous story of how Heruka actually appeared to Pabongka when he visited Cimburi in Tibet, where there is an image of Heruka. This is where the Blood drinker’s mountains are and this name refers to Heruka – Drinker of Blood. Apparently, Pabongka went to this place three times during his lifetime. When he first went there, this image spoke to him, opened its mouth and a tremendous amount of nectar came out. Pabongka collected the nectar from the mouth of Heruka while in the presence of sixty or seventy people. This nectar was then made into nectar pills.

The Gelugpa’s current nectar pills originate from there. It is also stated that this very same cave in Cimburi where Pabongka received the nectar from the Heruka image was the place where Heruka promised him the following: “From now on, for the next seven generations, whoever practices my teaching, I will protect and help.”

Kyabje Trijang Rinpoche and Kyabje Ling Rinpoche were tutors to His Holiness the Dalai Lama. They taught His Holiness everything from basic teachings to advanced levels.

Kyabje Pabongka passed all of his lineages to Kyabje Trijang Dorje Chang. He often said this in discourses. The purpose of this detailed exposition is to affirm the power of the lineage.

We should remember the biographies of past and present teachers. We should never develop negative thoughts towards our root and lineage gurus. If we do not keep the commitments after having received teachings, this is a great downfall. After giving teachings, the guru should act in accordance with the capacities of disciples and their requests. If the disciples see the guru’s actions as pure, this is proper practice. The guru should not act in contradictory ways.”

“Mahasiddha Pabongka Rinpoche has a long history and during his time the Dharma increased greatly in Tibet. He was actually Heruka Demchok. He was born in north central Tibet and as a boy entered Gyalrong House of Sera Mey. At first he was very poor and not famous. He studied hard to be a Geshe, meditated and gave empowerments. Pabongka studied with Jaba Sonpo Rinpoche who was a complete lineage holder, especially of the teachings of Ranchi Lama. One night, he dreamt of a person giving him a pot of milk and requesting him to drink it completely. This symbolized that the complete teachings would be transferred to him.

Later on, a monk came to see him. This monk explained that there were a lot of philosophies in Tibet but not much teaching on Lam Rim. The monk offered to be his patron so that he could go and teach.

At one time while returning from the south of Tibet, Pabongka Rinpoche met many people, requesting Lam Rim teaching. He taught in Lhasa and he went every where in Tibet and many people became his students. Of course this caused some jealousy at times. He propagated Je Tsongkhapa’s Dharma with much enthusiasm and stated that these teachings were the best.

Finally the monk who was Pabongka Rinpoche’s patron returned and thanked him. He told him to rest, while he was away at the Five Mountains of Manjusri in China. At this period no one asked him to teach Lam Rim. Three years later, this monk returned and requested him to teach Tantra. After this many people requested Tantra teachings. Now, Pabongka, contemplated these events and realised that this monk was Dorje Shugden.

Pabongka went to see his guru Tapo Dorje Chang. His spiritual master was very special. He was born in Na Sur Tapo where his monastery was located. He had a long line of incarnations numbering four or five. The first Tapo Khacho Uncho while meditating, saw Tara, Chenrezig and they gave enpowerments to him. Tapo Dorje Chang also traveled to the pure lands. Yidams give him initiations such as “Cittamani Tara”. He also held the thirteen deity initiation called “Da-pan Na-ja soon”.

Mahasiddha Pabongka asked Mahasiddha Tapo Dorje Chang, his guru, to go to Tusita. In Tusita, the Mahasiddha Tapo Dorje Chang had met Lama Tsongkhapa. At that time Tapo Dorje Chang had requested teaching from Je Tsongkhapa. Lama Tsongkhapa lifted the cloth that covered the front of the golden throne he was sitting on. From under the golden throne came the five forms of Dorje Shugden. Dorje Shugden gave to Mahasiddha Tapo Dorje Chang Tenpai Gyaltsen complete instructions and the Mahasiddha returned to Tibet with this texts. Tapo Dorje Chang gave Pabongka not only the initiation and lineage of Dorje Shugden, but also all his lineages that he held. When Tapo Dorje Chang was young, he had many visions of Lhasa and he went to Drepung monastery. Later in his life he became a sage and remained in Tapo meditating. One time Pabongka was going to Kham and he wanted to visit the guru. Tapo Dorje Chang told him to visit on his return. But he went before so he could visit twice. Tapo Dorje Chang told him “I told you after your trip to Kham. Anyway, now many dakinis are requesting me to come”. Pabongka knew what this meant and requested him to live longer. He asked what he should do. Pabongka said to meditate on the emptiness of the events. So he went to Kham and Tapo Dorje Chang passed away.

Pabongka Rinpoche spread the Dorje Shugden practice and had many famous and wise students beginning in 1920′s. He was particularly famed for his pristine elaboration of the Lam Rim.”

Ribur Rinpoche on Kyabje Pabongka Rinpoche

I have had some success as a scholar, and as a lama I am somebody, but these things are not important. The only thing that matters to me is that I was a disciple of Pabongka Rinpoche.

– Ribur Rinpoche

About Ribur Rinpoche

The Venerable Ribur Rinpoche was born in Eastern Tibet in 1923. At the age of five he was recognised by the Thirteenth Dalai Lama as the sixth incarnation of Sera-Mey’s Ribur Rinpoche. He entered Sera Monastic University in Lhasa at fourteen and became a Geshe at the age of 24 years old. He meditated and taught the Dharma until 1959, after which he suffered under intense Chinese oppression for twenty-one years. Ribur Rinpoche, himself a lifelong practitioner of Dorje Shugden, was held and tortured by the Chinese for two decades. He often said “If I told you what happened on a regular basis, you would find it hard to believe.”

And yet, by all accounts, he emerged from his trials with a heart full of love and forgiveness. According to Ribur Rinpoche, it was due to the blessings and teachings of his root guru, Kyabje Pabongka Rinpoche. Below are some excerpts of a memoir of their time together.

Pabongka Rinpoche: Excerpts from A Memoir by Ribur Rinpoche

“My guru, kind in three ways, who met face-to-face with Heruka, whose name I find difficult to utter, Lord Pabongka Vajradhara Dechen Nyingpo Pal Zangpo, was born north of Lhasa in 1878. His father was a minor official but the family was not wealthy. Although the night was dark, a light shone in the room, and people outside the house had a vision of a protector on the roof.”

~ Source: From Ribur Rinpoche’s “memoir”

Je Pabongka's Root Guru, Dagpo Bamcho

Pabongka Rinpoche Meets His Root Guru

His root guru was Dagpo Lama Rinpoche Jampael Lhuendrub Gyatso, from Lhoka. He was definitely a bodhisattva, and Pabongka Rinpoche was his foremost disciple. He lived in a cave in Pasang and his main practice was bodhichitta; his main deity was Avalokiteshvara and he would recite 50,000 manis [the mantra, om mani padme hum] every night. When Kyabje Pabongka first met Dagpo Rinpoche at a tsog offering ceremony in Lhasa, he cried out of reverence from beginning to end.

On His Practical Style of Study

When Pabongka Rinpoche had finished his studies he visited Dagpo Lama Rinpoche in his cave and was sent into a Lam-rim retreat nearby. Dagpo Lama Rinpoche would teach him a Lam-rim topic and then Pabongka Rinpoche would go away and meditate on it. Later he would return to explain what he’d understood: if he had gained some realization, Dagpo Lama Rinpoche would teach him some more and Pabongka Rinpoche would go back and meditate on that. It went on like this for ten years.

Faithful Minds See The Miraculous

One of (my) teachers had a picture of Pabongka Rinpoche that exuded small drops of nectar from between the eyebrows. I saw this with my own eyes, so you can imagine how much faith I had in Rinpoche when I finally came into his presence.

Ribur Rinpoche Meets The Pabongka Rinpoche

At the time of my arrival in Lhasa, Pabongka Rinpoche was living at Tashi Choeling, a cave above Sera Monastery. We made an appointment and a few days later my mother, my chang-dzoe (the man in charge of my personal affairs), and I rode up on horseback. Although Rinpoche was expecting us that day, we had not arranged a time. Nevertheless, he had just had his own chang-dzoe prepare tea and sweet rice, which freshly awaited our arrival. This convinced me that Rinpoche was clairvoyant, a manifestation of the all-seeing Vajradhara himself.

After we had eaten it was time to visit Rinpoche. I remember this as if it were today. A narrow staircase led up to Pabongka Rinpoche’s tiny room, where he was sitting on his bed. He looked just like his pictures — short and fat! He said, “I knew you were coming — now we have met,” and stroked the sides of my face. While I was sitting there a new geshe from Sera came in to offer Rinpoche a special tsampa dish that is made only at the time of receiving the geshe degree. Rinpoche remarked how auspicious it was that this new geshe had come while I was there and had him fill my bowl just like his own. You can imagine what that did to my mind!

Geshe Ngawang Dhargyey on Kyabje Pabongka Rinpoche

About Geshe Ngawang Dhargyey

Venerable Geshe Ngawang Dhargyey was born on the 13th of the fifth Tibetan month in the year 1921, in the town of Yätsak (or Ya Chak) in the Trehor district of Tibet’s eastern province Kham. He was soon enrolled in the large local Dhargyey Monastery of the Gelug tradition, where he took pre-novice ordination vows. Although he was enrolled there he studied mainly in the village Sakya monastery, Lona Gonpa where he received instruction in reading, writing, grammar etc, and learned numerous texts and practices by heart.

At the age of eighteen, Rinpoche furthered his spiritual education at Sera Monastery, the great monastic university in Lhasa. There he underwent extensive training in all the five divisions of Buddhist philosophical study: Logic, Perfection of Wisdom, the Middle View, Metaphysics, and Ethical Discipline. This was interspersed with periods of intensive retreat at some of the many hermitages near Sera. By the time he was nineteen he had already mastered his studies sufficiently to become a scriptural teacher, and he began to have many students of his own. At the age of 21, he took full ordination vows of a Bhikshu from the widely renowned Purchog Jamgön Rinpoche.

He also received numerous teachings, initiations and commentaries from the great Lamas of that time such as Kyabje Trijang Dorje Chang (His Holiness the Dalai Lama’s Tutor), Bakri Dorje Chang, Lhatsün Dorje Chang, Gönsar Dorje Chang and others.

He Was Essentially Heruka…

“Likewise, Lama Trijang Dorjechang, Junior Tutor to His Holiness the present Dalai Lama, folds his hands upon the crown of his head whenever he mentions Kyabje Pabongka Rinpoche. He was such a great lama, unsurpassed by any, that hardly any lamas or geshes of the Three Pillars (the monasteries of Ganden, Sera and Drepung) had not been his disciples.

Once, in the “cave-under-water,” he experienced a manifestation of Yamantaka for nine days, while he himself was essentially Heruka Chakrasambhava. Further, he experienced a manifestation of Vajrayogini who told him of the benefits to be derived from merging the Vajrayogini teachings of the Sakya and Gelug traditions into one meditational practice. When he once made a great tsog offering beside a Heruka statue in Lhasa, the wisdom body actually entered into the statue. The statue danced and told him that whoever received Heruka initiation from him up to the seventh generation would be taken to the dakini realms.”

– The Wheel of Sharp Weapons, with Commentary by Geshe Ngawang Dhargyey, pg 55
ISBN: 81-85102-08-2. the Library of Tibetan Works and Archives – Second revised edition 1994.

H.E. Choden Rinpoche on Kyabje Pabongka Rinpoche

About H.E. Choden Rinpoche

Choden Rinpoche entered Rabten Monastery at the age of 8. There he learned all the prayers and rituals. He was 6 years old when he first met the legendary Pabongka Rinpoche, from whom he took many teachings at Rabten Monastery. He also took novice ordination from him then.

Admiring Pabongka Rinpoche…

I don’t remember too clearly my first meeting with Pabongka Rinpoche, but I do remember that Rinpoche was very happy with me. I really admired everything that Rinpoche did: the way he walked, the way he dressed, everything. I felt, “If only I could be like him.

Pabongka Rinpoche advised me not to stay in the local monastery but to go to the main monastic centers for learning near Lhasa, such as Sera, Ganden or Drepung. I entered Sera Je monastery when I was fifteen. All of the local Gelug monasteries spread out over Tibet have allegiance to one of the three major monastic centers, so accordingly you follow that.

– Extracted from http://chantamantra.com/index.php/articles/57-the-inspiring-story-of-choden-rinpoche

Khyongla Rato Rinpoche on Kyabje Pabongka Rinpoche

About Khyongla Rato Rinpoche

Khyongla Rinpoche is considered to be the 10th incarnation of a lama (the first Khyongla) who was born in 1510. The current Khyongla Rinpoche was born in 1923, in a small village called Ophor, south of Chamdo in the Kham region of what was then Tibet. At the age of five, Norbu, as he was then known, was recognized as an incarnate lama, and on his 6th birthday he was taken to his labrang (a lama’s residence).[1] He became a monk and studied at Rato Monastery, later moving to Drepung Monastery, where he received his Lharampa Geshe degree (equivalent to Doctor of Divinity), and finally to Gyuto Tantric University, where he served as abbot.

In 1959, after the Chinese communists took over, Khyongla Rato left Tibet, crossing the Himalayas to India. Eventually he came to Europe and then the US, and in 1968 he starting living in New York City. In 1975 he founded The Tibet Center, a center for the study of Buddhism. For more than 30 years he was the director and main teacher at the Tibet Center, teaching primarily in English. As of 2014, he still teaches at The Tibet Center whenever his schedule permits.

In 1977 Khyonlga Rato’s autobiography, My Life and Lives, was published. In 1993 he appeared in the Bertolucci film, Little Buddha. In 2014 he appeared in a documentary film about one of his students Nicholas Vreeland, Monk with a Camera.

The Power of Pabongka Rinpoche’s Teachings

During the summer session several traders and at least two high government officials found their lives transformed by his eloquence: they forsook their jobs to study religion and to give themselves to meditation.

Khyongla Rinpoche’s Prayers

‘… That like Pabongka Rinpoche, I might learn to help people by teaching, writing and discussion.’

Khyongla Rinpoche Describes Pabongka Rinpoche’s Teachings

The Rinpoche was accustomed to illustrate his teaching by means of concrete examples and personal stories, with abundant references to the teaching of the Lord Buddha and to the commentaries of ancient scholars and saints. Whenever he noticed that his audience was becoming tired or restless, he would tell a comical story to rouse them and get a laugh.

– Extracted from Venerable Khyongla Rinpoche’s autobiography; My Life and Lives

Ven. Helmut Gassner on Kyabje Pabongka Rinpoche

About Helmut Gassner

Helmut Gassner, now known as Venerable Jampa Lungtog, is an Austrian monk and a pioneer of Tibetan Buddhism in the west. A dedicated student of Geshe Rabten Rinpoche, he was one of the first few westerners to embrace Tibetan Buddhism in the 1960s.

Throughout his many years of service for the Dharma, Helmut Gassner has served as an interpreter for many high lamas, including H.H. the 14th Dalai Lama, whom he served as a German translator for 17 years (1979 – 1995). Today, Ven Jampa Lungtog continues his Guru’s legacy through serving H.E. Gonsar Rinpoche as a teacher and translator for Rabten Buddhist Monasteries in Europe.

A Supreme Teacher

“It is said that when Pabongka Rinpoche gave Dharma discourses many in the audience gained profound insights into the failings of our worldly concerns to develop the lasting determination to exchange the constant quest for honor, praise, well-being and gain with sincere aspiration, kindness and concern for others. This unusual ability to teach is not an integral part of Tibetan culture.”

– Extracted from: Helmut Gassner; Dalai Lama, Dorje Shugden, Friedrich-Naumann-Foundation, Hamburg, 26th March 1999.

All Significant Lamas Were Students of Pabongka Rinpoche

“The great master Pabongka was in the first half of the twentieth century the pivotal or key lineage holder of the Oral Geden Tradition. Many other teachers before him mastered certain aspects of the tradition’s teachings, but it was Pabongka Rinpoche’s particular merit to locate and find all these partial transmissions, to learn and realize them, and bring them together once again to pass them on through a single person. In his lifetime there was hardly a significant figure of the Geden tradition who had not been Pabongka Rinpoche’s disciple. Kyabje Trijang Rinpoche was the one capable of receiving and passing on the entirety of the Oral Gaden Tradition once again. The Dorje Shugden practice is an integral part of that tradition.”

A Simple Lama, Worldly Affairs Did Not Influence Him

“There has been a focus on Pabongka Rinpoche as the most important figure in connection with Dorje Shugden during the Thirteenth Dalai Lama’s time. It is historically proven that he was offered the regency and it is historically proven that he rejected it firmly.”

Instrumental in Preserving the Lineage

“In Buddhism, a living transmission depends on the existence of great masters able to pass on this knowledge on the basis of their own experience. Like highway bridges, the masters Pabongka and Trijang Rinpoches carried these experiences of the Gelug tradition from the past into the present in perfected form.“

Michael Richards on Kyabje Pabongka Rinpoche

“Pabongka Rinpoche was probably the most influential Gelug lama of this century, holding all the important lineages of sutra and tantra”

In 1921, some seven hundred Tibetan monks, nuns and lay people gathered at Chuzang Hermitage, near Lhasa, to receive a Lam-rim discourse from the renowned teacher, Kyabje Pabongka Rinpoche. For the next twenty-four days they listened to what has become one of the most famous teachings ever given in Tibet. The term Lam-rim — steps on the path to enlightenment — refers to a group of teachings that have developed in Tibet over the past millennium based on the concise, seminal text, A Lamp on the Path, by the great Indian master Atisha (Dipamkara Shrijnana, 982-1054).

In some ways, Liberation in the Palm of Your Hand represents the culmination of the Lam-rim tradition in Tibet. Certainly for Westerners, this book has become one of the most significant Lam-rims ever taught. Over 2,500 years ago, Shakyamuni Buddha spent about forty-five years giving a vast array of teachings to an enormous variety of people. He did not teach from some predetermined syllabus but according to the spiritual needs of his listeners. Hence any individual studying the Buddha’s collected works would find it extremely difficult to discern a clear path that he or she could put into practice. The importance of Atisha’s Lam-rim was that he put the Buddha’s teachings into logical order, delineating a step-by-step arrangement that could be understood and practised whoever wanted to follow the Buddhist path, irrespective of his or her level of development. Not only did Atisha rely on what the Buddha himself taught, he also brought with him to Tibet the still-living oral traditions of those teachings — the unbroken lineages of both method and wisdom, which had passed from the Buddha to Maitreya and Manjushri respectively, and then on down through Asanga, Nagarjuna and many other great Indian scholar-yogis to Atisha’s own spiritual masters. Thus as well as writing the first Lam-rim text, Atisha also conveyed these extremely important oral traditions, which still exist today, and are being transmitted to Westerners through such great contemporary lamas as His Holiness the Fourteenth Dalai Lama. Atisha’s disciples formed a school known as the Kadam, most of whose traditions were absorbed into the Gelug school of Tibetan Buddhism, which was founded by the great Tsongkapa (1357-1419).

Many Kadam and Gelug lamas wrote Lam-rim commentaries and the most famous was Tsongkapa’s master-work, the Great Stages of the Path (Lam-rim Chen-mo): Pabongka Rinpoche followed the general outline of this text in the 1921 discourse that was to become Liberation in the Palm of Your Hand. However, while Tsongkapa’s work has a scholarly emphasis, Kyabje Pabongka’s focuses more on the needs of practitioners. It goes into great detail on such subjects as how to prepare for meditation, guru yoga and the development of bodhichitta. Thus Liberation is a highly practical text and as relevant to contemporary Western practitioners as it was to the Tibetans who were there. Among those present in 1921 was Kyabje Trijang Dorje Chang (1901-1981), one of Pabongka Rinpoche’s closest disciples, and later Junior Tutor to the Fourteenth Dalai Lama, and root guru of many of the Gelug lamas who fled Tibet in 1959. Trijang Rinpoche took notes at the teachings, and over the next thirty-seven years edited them painstakingly until they were ready to be published in Tibetan as Liberation in the Palm of Your Hand.

Pabongka Rinpoche was probably the most influential Gelug lama of this century, holding all the important lineages of sutra and tantra and passing them on to most of the important Gelug lamas of the next two generations; the list of his oral discourses is vast in depth and breadth. He was also the root guru of Kyabje Ling Rinpoche (1903-1983), Senior Tutor of the Dalai Lama, Trijang Rinpoche, and many other highly respected teachers. His collected works occupy fifteen large volumes and cover every aspect of Buddhism. If you have ever received a teaching from a Gelug lama, you have been influenced by Pabongka Rinpoche. A Lam-rim text like Liberation may never be written again, which is why I say that this book represents the culmination of the Lam-rim tradition.

There are four main schools of Tibetan Buddhism, and all have Lam-rim teachings, but the Nyingma, Sakya and Kagyu schools do not emphasize the Lam-rim as does the Gelug. Although generally in the Gelug monastic curriculum the Lam-rim is not taught to the monks until quite late in their careers, it is often the first teaching given to Westerners. And Liberation is the Lam-rim that Gelug masters teach most. It has been a favourite of such lamas as His Holiness the Dalai Lama, his two tutors, Serkong Rinpoche, Song Rinpoche, Geshe Ngawang Dhargyey, Geshe Rabten, Geshe Sopa, Lama Thubten Yeshe and Lama Thubten Zopa Rinpoche. In his brief introduction, Kyabje Trijang Rinpoche conveys a strong sense of what it was like to be there. Indeed, this text is unusual among Tibetan works in that it is the edited transcript of an oral discourse, not a literary composition. Hence not only do we receive some very precious teachings — the essence of the eight key Lam-rims — but we also gain insight into how such discourses were given in Tibet. The points that detail the special features of this teaching may be found in Trijang Rinpoche’s introduction and at the end of Day One. As Pabongka Rinpoche makes clear throughout, dedicating ourselves to the development of bodhicitta is the most meaningful way of directing our lives, and the graded realizations summarized in Day One lead us to that goal. At the end of the book, Pabongka Rinpoche says, “Practise whatever you can, so that my teachings will not have been in vain… But above all, make bodhicitta your main practice.”

A NOTE TO THIS TRANSLATION: I have tried to make this translation as readable as possible without sacrificing accuracy. However, since Trijang Rinpoche was a poet of renown, there can be no doubt that some of the beauty of the Tibetan text has been lost. Nevertheless, I think that I have preserved the colloquial, down-to-earth nature of Pabongka Rinpoche’s discourses, giving this work the immediacy and power of the original. Heartfelt thanks go to my precious root guru Geshe Ngawang Dhargyey

– Pabongka Rinpoche. Liberation in the Palm of Your Hand A Concise Discourse on the Path to Enlightenment. Edited by Trijang Rinpoche Translated by Michael Richards Wisdom 1991

Glenn Mullin on Kyabje Pabongka Rinpoche

Glenn H. Mullin is a Tibetologist, Buddhist writer and translator of classical Tibetan literature. His two principal tantric gurus were the late great masters Kyabje Ling Dorjechang and Kyabje Trijang Dorjechang, who were best known as Yongdzin Che Chung, the two main gurus of the present Dalai Lama. Glenn is the author of over 20 books on Tibetan Buddhism. Many of these focus on the lives and works of the early Dalai Lamas.

The Greatest Living Gelukpa Lama

His (Reting Rinpoche, regent of Tibet) first choice for a replacement was one of his own Gurus, the famous Pabongka Tulku. Pabongka was undoubtedly the greatest living Gelukpa lama of the period, and would have been an ideal candidate. However, he strongly disliked political affairs and distrusted the Lhasa aristocracy. He therefore declined the request.

– Glenn H. Mullin- The Fourteen Dalai Lamas

The Contents of the Eleven-Volume Lhasa Edition of Phabongkha’s Collected Works, Together with the Contents of the Twelfth Volume as Found in the Potala Collection

His Holiness Kyabje Pabongka Rinpoche has eleven volumes of writings that are highly sought after and very much used till the present day. Very few works by teachers in Tibet become classics within their lifetime, but Pabongka Rinpoche’s writings did become classics.

For the sake of brevity, the titles listed below follow those given in the contents pages at the beginning of each volume in the set (phabong kha. khyab bdag rdo rje ‘chang pha bong kha pa dpal bzang po’I gsung ‘bum (11 vols.). Lhasa: s.n., 199-.) and those listed by the TBRC [W3834]. As Vol. 11 is a single work, the full title of the text is given.

Preference has been given for the TBRC’s listing as it is easily accessible and often more extensive, especially as Vol. 10, for example, has no printed listing of contents. Any important discrepancies between the order and contents of the TBRC’s listings and those of the contents pages of the Lhasa edition volumes, as well as the catalogue to the Potala edition are noted in square brackets.

In several cases the bibliographical titles have been expanded, usually by incorporating sections of the full headings as presented on the title pages of the individual works, with the additions in question also enclosed in square brackets. The contents of the twelfth volume are also listed following the presentation given in the catalogue to the Potala’s edition.

Vol. 1 (ka)

Contents of Phabongkhapa’s Collected Works, Vol. Ka
pha bong ka pa’i gsung ‘bum pod kha pa’i dkar chag/

A Compilation of Only Initiations Drawn from Phabongkha’s Records of Received Teachings
pha bong kha pa’i gsan yig las dbang rkyang gi skor phyogs gcig tu bkod pa/
A Compilation of Combined Initiations and Instructions Drawn from Phabongkha’s Records of Received Teachings
pha bong kha pa’i gsan yig las dbang khrid sbrag ma’i skor phyogs gcig tu bkod pa/
A Compilation of Various Oral Transmissions and Instructions Drawn from Phabongkha’s Records of Received Teachings
pha bong kha pa’i gsan yig las lung khrid sna tshogs skor phyogs gcig tu bkod pa/
A Compilation of Only Oral Transmissions Drawn from Phabongkha’s Records of Received Teachings
pha bong kha pa’i gsan yig las lung rkyang gi skor phyogs gcig tu bkod pa/

Vol. 2 (kha)

Contents of Phabongkhapa’s Collected Works, Vol. Kha
pha bong kha pa’i gsung ‘bum pod kha pa’i dkar chag/

A Compilation of Permission Initiations Drawn from Phabongkha’s Records of Received Teachings
pha bong kha pa’i gsan yig las rjes gnang skor phyogs gcig tu bkod pa/
A Compilation of Text-collections Drawn from Phabongkha’s Records of Received Teachings
pha bong kha pa’i gsan yig las be’u bum skor phyogs gcig tu bkod pa/
The Method for Practicing the Yoga of the Guru Pūjā with Cakrasaṃvara: A Ritual Arranged for Convenient Recitation
bla ma mchod pa ‘khor lo sdom pa dang ‘brel ba’i rnal ‘byor nyams su len tshul gyi cho ga nag ‘gros su bkod pa/
The Method for Practicing the Guru Pūjā with Bhairava: A Recitation Ritual Arranged for Convenient Recitation
bla ma mchod pa ‘jigs byed dang ‘brel bar nyams su len tshul gyi ‘don chog nag ‘gros su bkod pa/
A Festival of Emanations: A Skillful Ritual Arrangement for the Extensive Way of Taking the Four Initiations According to the Hearing Lineage
snyan brgyud dbang bzhi rgyas pa len tshul gyi chog sgrigs thabs mkhas ‘phrul gyi dga’ ston/
The Image of the Everlasting Vajra: The Way of Offering a Longlife Accomplishment Ritual Through the Guru Pūjā: Indivisible Bliss and Emptiness, Combined with the Long-life Practice of the Drubgyal Tradition
bla ma mchod pa bde stong dbyer med ma dang grub rgyal lugs kyi tshe sgrub sbrags ma’i sgo nas brtan bzhugs ‘bul tshul rtag brtan rdo rje’i re khA/
A Compilation of Guru Yoga Texts [such as the Treasury of All Desired Blessings-Guru Yoga, and Others]
bla ma’i rnal ‘byor [byin rlabs ‘dod dgu’i gter mdzod sogs bla ma’i rnal ‘byor gyi rim pa] phyogs gcig tu bsgrigs pa/
A Compilation of Lineage Guru Supplication Texts and so forth.
bla brgyud gsol ‘debs sogs kyi skor phyogs gcig tu bsgrigs pa/
The Storehouse of Precious Treasure: The Way of Practicing the Yoga of Ganden Lhagyama According to the Precious Oral Pith Instructions of the Hearing Lineage
dga’ ldan lha brgya ma’i rnal ‘byor nyams su len tshul snyan brgyud zhal shes man ngag rin chen gter gyi bang mdzod/
The Ganden Lhagyama Guru Yoga, [Drawn from the Pith Instructions of the Ganden Hearing Lineage].
[dge ldan snyan brgyud kyi man ngag las byung ba’i] bla ma’i rnal ‘byor dga’ ldan lha brgya ma/
The Staircase for the Fortunate to Travel to Tuṣita: An Instruction Manual for the Recitation-ritual of Consciousness-transference Based on the Ganden Lhagyama
dga’ ldan lha brgya ma’i ‘pho khrid ‘don chog skal bzang dga’ ldan bgrod pa’i them skas/
Fruits of the Wish-fulfilling Divine Tree Which Give Rise to the Two Accomplishments: Notes on Experiential Instructions on The Way to Rely on a Spiritual Guide
bshes gnyen bsten tshul myong khrid zin bris grub gnyis ‘dod ‘jo’i dpag bsam yongs ‘du’i snye ma/
Notes on the Graduated Stages of the Tantric Path [Taken During a Transmission from the Venerable Lama Chone Pandita]
[rje btsun bla ma co ne paN+Di ta rin po che’i zhal snga nas/] sngags rim chen mo’i [bshad lung nos skabs kyi gsung] zin bris/
An Amazing Feast of Nectar: Notes of Guidance for Drubde Gegye Thegchog Ling
sgrub sde dge rgyas theg mchog gling gi bca’ yig ngo mtshar bdud rtsi’I dga’ ston/

Vol. 3 (ga)

Contents of Phabongkhapa’s Collected Works, Vol. Ga
pha bong kha pa’i gsung ‘bum pod ga pa’i dkar chag/

A Collection of Notes on Both the Guhyasamāja Generation Stage Ocean of Accomplishment and the Completion Stage Lamp that Illuminates the Five Stages, Arranged Together
gsang ‘dus bskyed rim dngos grub rgya mtsho dang rdzogs rim rim lnga gsal sgron gnyis kyi zin tho ‘ga’ zhig phyogs gcig tu bkod pa/
The Supreme Festival: A Condensed Sādhana of the Ārya Tradition of Guhyasamāja
‘dus pa ‘phags lugs kyi sgrub thabs mdor bsdus mchog gi dga’ ston/
Victory Over Māra: The Sādhana of Solitary Hero Bhairava, Conveniently Arranged for Recitation
‘jigs byed dpa’ bo gcig pa’i sgrub thabs bdud las rnam rgyal gyi ngag ‘don nag ‘gros su bkod pa/
The Way to Practice the Succinctly Condensed Self-generation of the Terrifying Solitary Hero
‘jigs mdzad dpa’ bo gcig pa’i bdag bskyed cung bsdus te nyams su len tshul/
The Extremely Condensed Sādhana of Solitary Hero Bhairava Together with an Extremely Condensed Self-entry
‘jigs byed dpa’ bo gcig pa’i sgrub thabs shin tu bsdus dang bdag ‘jug shin tu bsdus pa/
[This work is not listed in the Potala edition’s catalogue]
The Method for Engaging in the Approximation Retreat of Serviceability of Solitary Hero Bhairava, [Uncommon] Notes on the Great Retreat of the Solitary Hero [by Amdo Deyang Rinpoche], and Notes on The Wrathful Distribution of the Sixty-Four Torma Offerings
‘jigs byed dpa’ bo gcig pa’i las rung gi bsnyen pa bya tshul dang / dpa’ gcig gi bsnyen chen zin tho [thun mong ma yin pa a mdo bde yangs rin po ches mdzad pa]/ drug cu ma drag bsngos kyi zin tho bcas/
Compiled Notes from the Transmission of the Cakrasaṃvara Tantra’s Total Illumination of the Hidden Meaning and the Generation Stage of Kālacakra
‘khor lo sdom pa’i rgyud ‘grel sbas don kun gsal gyi bshad lung dang / dus ‘khor gyi bskyed rim phyag zin thor bu bcas/
The Swift Path to Great Bliss: The Lineage Prayer of the Ghaṇṭapāda Tradition of Cakrasaṃvara and Thoroughly Increasing Great Bliss: The Sādhanā of the Ghaṇṭapāda Tradition of the [Bhagavān] Cakrasaṃvara [Body Mandala]
dril bu lugs kyi ‘khor lo sdom pa’i bla brgyud gsol ‘debs bde chen nye lam dang/ [dril bu zhabs lugs kyi bcom ldan ‘das] ‘khor lo sdom pa’i lus dkyil gyi mngon rtogs bde chen rab ‘phel/
The Continuous Rain of Camphor that Compassionately Cleanses the Stains of Downfalls: The Vase Generation of the [Bhagavān] Cakrasaṃvara Body Mandala [in the Tradition of Mahāsiddha Ghaṇṭapāda] and the Brief Self-entry
[grub chen dril bu zhabs lugs bcom ldan ‘das] ‘khor lo sdom pa’i lus dkyil gyi bum bskyed dang bdag ‘jug mdor bsdus nyes ltung dri ma ‘khrud pa’I thugs rje’i ga pur char rgyun/
A Compiled Ritual for the Great Approximation Retreat Based on the Cakrasaṃvara Body Mandala, Arranged for Oral Recitation.
‘khor lo sdom pa lus dkyil gyi gzhi bsnyen chen mo’i bsnyen sgrub sbrags ma’i cho ga bklag chog tu bkod pa/
The Festival of Highest Virtue: The Method for Engaging in the Oral Recitation Ritual of External Offerings in Dependence on the [Bhagavān] Cakrasaṃvara Body Mandala [in the Tradition of Mahāsiddha Ghaṇṭapāda]
[grub chen dril bu zhabs lugs bcom ldan ‘das] ‘khor lo sdom pa lus dkyil la brten pa’i phyi rol mchod pa bya tshul gyi ‘don chog bsod nams mchog gi dga’ ston/
Offering Clouds of the Vajra Body: A Tea Offering of Cakrasaṃvara
‘khor lo sdom pa’i ja mchod rdo rje’i lus kyi mchod sprin/
[Drop of Essential Nectar of the Hearing Lineage: The Pith Instructions for the Way to Practice the White Long-life Deity Cakrasaṃvara,] a Long-life Accomplishment Ritual Sealed in Secrecy.
[sbyor bde mchog tshe lha dkar po dang sbrags ten nyams su len tshul gyi man ngag snyan brgyud bdud rtsi’i thig le/] tshe sgrub bka’ rgya/
The Good Vase of Immortal Nectar: The Way of Performing a Long-life Offering Ritual to a Great Being Based on the White Longlife Deity Cakrasaṃvara, Combined Together with the Repellence of the Dakinis
bde mchog tshe lha dkar po’i sgo nas [yul khyad par can la] zhabs brtan ‘bul tshul mkha’ ‘gro bsun bzlog [dang bcas pa ‘chi med bdud rtsi’i bum bzang/]
The Hook Which Summons Attainments: The Gaṇacakra Offering of the White Long-life Deity Cakrasaṃvara
bde mchog tshe lha dkar po’i tshogs mchod dngos grub ‘gugs pa’i lcags kyu/
Garland of Cittamani: The Pith Instructions for the Yogas of the Two Stages of Khadiravani Tārā
seng ldeng nags kyi sgrol ma’i lam rim pa gnyis kyi rnal ‘byor nyams len gyi man ngag tsit+ta ma Ni’i do shal/
Offering of the ‘Explanatory’ Torma on the Occasion of Teachings on the Two Stages of Guhyasamāja, Vajrabhairava and Cakrasaṃvara, Together with the Unmistaken Offering of the Illusory Body
gsang bde ‘jigs gsum gyi rim gnyis bka’ khrid skabs ‘grel gtor ‘bul tsul skor dang / sgyu lus mchod pa sogs kyi phyag bzhes ‘khrul med/

Vol. 4 (nga)

Contents of Phabongkhapa’s Collected Works, Vol. Nga
pha bong kha pa’i gsung ‘bum pod nga pa’i dkar chag

Swift Path to Great Bliss: The Uncommon Sādhanā of [Vajrayoginī] Naro Kechari
[rdo rje rnal ‘byor ma] nA ro mkha’ spyod kyi sgrub thabs thun min bde chen nye lam/
The Way for Meditating on an Abbreviated Version of the Swift Path to Great Bliss sādhanā of [Vajrayoginī] Naro Kechari
[rdo rje rnal ‘byor ma] nA ro mkha’ spyod kyi sgrub thabs bde chen nye lam las bsdus te bsgom tshul/
Festival of Great Bliss: The Mandala Ritual of Queen [Vajrayoginī] Naro Kechari
[rdo rje rnal ‘byor ma] nA ro mkha’ spyod dbang mo’i dkyi ‘khor gyi cho ga bde chen dga’ ston/
A Staircase for the Fortunate to Travel to Kechara: The Practice of the Approximation, Accomplishment and Activities of Queen [Vajrayoginī] Naro Kechari
[rdo rje rnal ‘byor ma] nA ro mkha’ spyod dbang mo’i bsnyen sgrub las gsum gyi lag len skal bzang mkha’ spyod bgrod pa’i them skas/
The Messenger Invoking the Hundred Blessings of the Vajra: The Ritual Text to be Recited as a Preliminary to the [Vajrayoginī] Naro Kechari Approximation Retreat Together with Notes on the Ritual Practiced During the Approximation and the Way to Practice the Long, Middling and Brief “Tenth-day” Offerings
[rdo rje rnal ‘byor ma] nA ro mkha’ spyod ma’i bsnyen pa’i sngon ‘gro’I ‘don cha bklag chog zur du bkol ba rdo rje’i byin brgya ‘beb pa’i pho nya dang/ bsnyen pa ‘dug skabs kyi phyag len dang cho ga’i zin tho/ tshes bcu rgyas ‘bring bsdus pa bya tshul/
Fulfilling the Wish for Attainments: The Peaceful Burning Offering of Queen [Vajrayoginī] Naro Kechari
[rdo rje rnal ‘byor ma] nA ro mkha’ spyod dbang mo’i sgo nas zhi ba’i sbyin sreg bya tshul dngos grub ‘dod ‘jo/
Swift Invocation of Attainments: The Way of Relying on and Practicing the Invocation of the Worldly God Agni to the Hearth in Dependence on Vajrayoginī Naro Kechari
rdo rje rnal ‘byor ma nA ro mkha’ spyod ma la brten nas ‘jig rten pa’i me lha thab tu ‘gugs pa’i bsnyen pa bya tshul dngos grub myur ‘gugs/
Offerings and Gifts Pleasing the Rishis: The Way of Practicing the Tenth-part Burning Offering in Relation to the Approximation Retreat for the Invocation of the Worldly God Agni to the Hearth, in Dependence on Vajrayoginī Naro Kechari
rdo rje rnal ‘byor ma nA ro mkha’ spyod dbang mo’i sgo nas ‘jig rten pa’I me lha thab tu ‘gugs pa’i bsnyen pa’i bcu cha’i sbyin sreg bya tshul drang srong dgyes pa’i mchod sbyin/
[The Point of Entry to Kechara Pure Land:] A Recitation Text for the Sindhura Ritual, or Approximation and Accomplishment of Queen [Vajrayoginī] Naro Kechari
[rdo rje rnal ‘byor ma] nA ro mkha’ spyod dbang mo la brten pa’i sin+d+hU ra’i sgrub pa’am bsnyen sgrub sbrags ma’i ‘don sgrigs [mkha’ spyod zhing gi ‘jug ngos/]
The Meaningful Magical Lasso: The Tenth-part Burning Offering of the [Vajrayoginī] Naro Kechari Approximation Retreat
[rdo rje rnal ‘byor ma] nA ro mkha’ spyod dbang mo’i bsnyen pa’i bcu cha chen mo’i sbyin sreg don yon ‘phrul gyi zhags pa/
The Uncommon Golden Dharma: The Pith Instructions for Journeying to Kechara
mkha’ spyod bgrod pa’i man ngag gser chos thun min zhal shes chig brgyudma/
Festival of Uncontaminated Joy: The Short Gaṇacakra Offering of Queen [Vajrayoginī] Naro Kechari
[rdo rje rnal ‘byor ma] nA ro mkha’ spyod dbang mo’i tshogs mchod mdor bsdus zag med dgyes rgu’i dga’ ston/
The Magical Ritual of Skillful Means: The Way of Performing the Sesame Seed Burning Offering of Vajrayoginī which Purifies All Negativities Without Remainder and The Cloud of Offerings of Virtuous Skillful Means-Food Offering
rdo rje rnal ‘byor ma’i sgo nas til gyi sbyin sreg bya tshul sdig ltung lhag med spyod pa’i thabs mkhas ‘phrul gyi cho ga dang/ zas mchod thabs mkhas bsod nams mchod sprin/
The Iron Hook of Compassion: The Transference of the Solitary Mother, Together with the Way of Performing the Hand Offering
yum rkyang gi ‘pho ba myur ‘dren thugs rje’i lcags kyu dang/ lag mchod bya tshul/
The Painted Mandala Initiation Ritual of the Eleven-Faced Avalokiteśvara of the Palmo Tradition [Arranged in a Straightforward Manner, which is Similar to the Mandala-rite of the Supreme Victor, The Great Seventh [Dalai Lama]]
thugs rje chen po bcu gcig zhal dpal mo lugs kyi ras bris kyi dkyil ‘khor du dbang bskur ba’i cho ga [rgyal mchog bdun pa chen po’i dkyil chog ltar nag ‘gros su bkod pa/]
Some Notes on Madhyamaka and on Transmissions of the Mahāyānasūtrālamkāra and Madhyamakāvatāra
mdo rgyan sbyar ba’i bshad lung dang dbu ma la ‘jug pa/ dbu ma’i brjed byang nyung ngu/
Notes on The Essence of True Eloquence
drang nges legs bshad snying po’i zin bris/
Fragmentary notes on Bodhisattvacaryāvatāra
byang chub sems dpa’i spyod pa la ‘jug pa zhes bya ba bka’ mchan thor bu/
Bodhisattvacaryāvatāra Outline
spyod ‘jug sa bcad/
Bodhisattvacaryāvatāra Notes
spyod ‘jug zin bris/

Vol. 5 (ca)

Contents of Phabongkhapa’s Collected Works, Vol. Cha
pha bong kha pa’i gsung ‘bum pod ca pa’i dkar chag/

Recollective Notes on the Four Interwoven Annotations of the Lamrim Chenmo
lam rim chen mo mchan bu bzhi sbrags kyi skor dran gso’i bsnyel byang/
[Chariot of the Mahāyāna:] The Way of Practicing the Jorchoepreliminaries of the Stages of the Path to Enlightenment
byang chub lam gyi rim pa’i sngon ‘gro sbyor chos nyams su len tshul [theg mchog ‘phrul gyi shing rta/]
The Excellent Path of the Victors: A Compiled Jorchoe Recitation for the Central Tibetan Lineage’s Extensive Commentarial Tradition of the Essential Lamrim Instructions of the The Sacred Words of Mañjuśrī
lam rim dmar khrid ‘jam dpal zhal lung gi khrid rgyun rgyas pa dbus brgyud lugs kyi sbyor chos kyi ngag ‘don khrigs chags su bkod pa rgyal ba’I lam bzang/
On Outlines from an Experiential Commentary on the Stages of the Path to Enlightenment’s Essential Instructions- the Easy Path and Swith Path
[byang chub lam gyi rim pa’i dmar khrid bde myur gyi thog nas nyams khrid stsal skabs kyi] sa bcad skor/
Pith Instructions Pointing Out the Way to Train According to an Important Experiential Stages of the Path Commentary, Taught in Everyday Language.
lam rim myong khrid gnad du bkar te skyong tshul gyi man ngag phal tshig dmar rjen lag len mdzub btsugs kyi tshul du bkod pa/
Advice Spoken to Kongpo Tre Rabchog Tulku Rinpoche
kong po bkras rab mchog sprul rin po che la stsal ba/
[This work is included together with previous title [5.5] and is not listed separately in the contents of the actual printed volume, or in the catalogue to the Potala edition.]
Heart Spoon: Practice Instructions to Bear in Mind [Drawn From] Experiences of the Long Path
shul ring lam gyi myong ba lag len dmar bcang snying gi thur ma/
Regarding Advice Presented in the Form of Songs of Realization, such as All Countless Objects of Refuge and so forth
rab ‘byams skyabs kun ma sogs nyams mgur bslab bya’i skor/
The Root Text of the Seven Points of Mind Training
blo sbyong don bdun pa’i rtsa ba/
[The Common Jewel of the Ganden Practice Lineage:] Enhancing the Experience of Method and Wisdom by the Practice of Dedicating the Collection of the Illusory Body
sgyu lus tshogs su bsngo ba thabs shes nyams kyi bogs ‘don [dga’ ldan sgrub brgyud spyi nor/]
The Emanated Chariot: The Way to Practice the Generosity of Offering the One Hundred Tormas [Which Carries to the Jewel of the Three Bodies]
gtor ma brgya rtsa gtong tshul [sku gsum nor bu ‘dren pa’i] mchod sbyin’phrul gyi shing rta/
12. A Textual Collection of Notes by Various Disciples on the Nectar of Dagpo Lama Rinpoche’s Speech, which had been Forgotten and Scattered
dwags po bla ma rin po che’i gsung gi bdud rtsi bsnyel thor gnang ba sogs phyag zin thor bu sna tshogs phyogs gcig tu bsgrigs pa/
Brief Notes on Pramāṇa
tshad ma’i bsnyel byang mdor bsdus/

Vol. 6 (cha)

Contents of Phabongkhapa’s Collected Works, Vol. Cha
pha bong kha pa’i gsung ‘bum pod cha pa’i dkar chag/

A Guide for those Travelling to the Supreme Field: The Profound Instruction for those Travelling to Shambhala in Dependence on White Mañjuśrī
‘jam dbyangs dkar po la brten nas sham+ba+ha lar bgrod pa’i gdams pa zab mo zhing mchog bgrod pa’i sa mkhan/
A Collection Regarding the Sādhanas of the Highest Deities
lhag lha’i sgrub thabs skor phyogs bsgrigs/
The Way of Practicing the Long-life Accomplishment Ritual of SitaTārā Cintācakra for the Sake of Oneself and Others
sgrol dkar yid bzhin ‘khor lo’i sgo nas rang gzhan gyi tshe sgrub bya tshul/
Festival of the Nectar of Immortality: Praises and Requests to SitaTārā Cintācakra
sgrol dkar yid bzhin ‘khor lo’i bstod gsol ‘chi med bdud rtsi’i dga’ ston/
Chone Pandita’s Sita-Tārā Long-Life-Commentary, the Collected Activity- sādhanā of White Mañjuśrī and Sarasvatī, Together with Lecture Notes
co ne paN+Di ta’i sgrol dkar tshe khrid dang / ‘jam dkar/ dbyangs can ma rnams kyi sgrub thabs las tshogs bcas pa’i gsung bshad zin bris/
On Sealed Teachings
gsung bka’ rgya ma’i skor/
Some Scattered Teachings Compiled Together
gsung thor bu ba ‘ga’ zhig phyogs gcig tu bkod pa/
A Compilation of Various Questions and Answers on Sutra and Tantra
mdo sngags skor gyi dris lan sna tshogs phyogs gcig tu bsgrigs pa/
The Permission Initiations of the Dharma-cycle of Mañjuśrī, and so forth, Arranged Together
‘jam dbyangs chos skor sogs kyi rjes gnang bca’ sgrigs skor/
[Festival of the Victory Over the Three Worlds:] The Nine-floored Iron House Torma Ritual Victory Over the Three Worlds, Arranged for Convenient Recitation
lcags mkhar zur dgu pa’i gtor chog srid gsum rnam rgyal gyi ‘don cha nag ‘gros su bkod pa [srid gsum rnam rgyal dga’ ston/]
[The Machine of Sky-Iron:] A Supplement to Festival of the Victory Over the Three Worlds, which is the Nine-floored Iron House Torma Ritual, Victory Over the Three Worlds, Arranged for Convenient Recitation
lcags mkhar zur dgu pa’i gtor chog srid gsum rnam rgyal gyi chog sgrigs srid gsum rnam rgyal dga’ ston gyi zur rgyan [gnam lcags ‘phrul ‘khor/]
The Inescapable Dark Belly of Yama: A Subjugation Ritual for Ghosts and Demons, in Dependence on Solitary Hero Bhairava
‘jigs byed dpa’ bo gcig pa’i sgo nas sgab ‘dre’am sgrub sri mnan pa’i cho ga thar med gshin rje’i lto khung/
A Brief Subjugation of Demons Which Can Be Modified for Use in Relation to Any Meditational Deity or Dharma Protector Based on the Practice of the Subjugation Ritual for Ghosts- The Inescapable Dark Belly of Yama, in Dependence on Solitary Hero Bhairava,
‘jigs byed dpa’ bo gcig pa’i sgo nas sgab ‘dre mnan chog thar med gshin rje’i lto khung gi bca’ gshom gyi lag len dang /yi dam chos skyong gang la’ang sbyar du rung ba’i sri mnan mdor bsdus/

Vol. 7 (ja)

Contents of Phabongkhapa’s Collected Works, Vol. Ja
pha bong kha pa’i gsung ‘bum pod ja pa’i dkar chag/

The Sun that Enlarges the Lotus of the Three Types of Faith: An Explanation on the Way of Offering the Mandala
maN+Dal bshad pa ‘bul tshul dad gsum pad+mo rgyas pa’i nyin byed/
A Collection of Long-life Prayers and Swift-return Supplications to Incarnation Lineages
zhabs brtan dang myur byon ‘khrungs rabs gsol ‘debs kyi rim pa rnams phyogs gcig tu bsdebs pa/
[The Melodious Sound of Conviction,] The Roar of Good Faith: An Incarnation Lineage Supplication
‘khrungs rabs gsol ‘debs skal bzang dad pa’i nga ro [yid ches bden dbyangs/]
The Melodious Drum Victorious Over the Terrifyingly Laughter of the Lord of Death: A Long-life Prayer Supplication to Tagtra
stag brag gi brtan bzhugs gsol ‘debs ‘jigs mdzad bzhad pa’i gad rgyangs ‘chi bdag g.yul las rgyal ba’i rnga dbyangs/
A Heart Jewel of Offering Clouds of Good Fortune Pleasing the Local Protectors: The Permission Initiation Ritual of the Glorious Four-Faced Protector of Seventeen Expressions
dpal mgon gdong bzhi pa rnam ‘gyur bcu bdun gyi rjes gnang gi cho ga zhing skyong dgyes pa’i mchod sprin skal bzang snying nor/
The Increasing and Auspicious [Akṣara Garland]: A Ritual of the Glorious Four-Faced Protector of Seventeen Expressions, Together with the Entrustment
dpal mgon gdong bzhi pa rnam ‘gyur bcu bdun mngag gtad dang bcas pa’i cho ga spel legs [ak+Sha ra’i phreng ba]/
[This work is included together with previous title [7.5] and is not listed separately in the contents of the actual printed volume, or in the catalogue to the Potala edition.]
The Rain of Treasure Fulfilling All Needs and Wants: The Yellow Increasing Ritual of the Glorious Four-Faced Protector in Dependence on the Nine Deities, the Quintessential Instruction to Fulfill all Desires
dpal mgon gdong bzhi pa’i ser po rgyas byed lha dgu la brten pa’i ‘dod dgu dbang du bya ba’i man ngag dgos ‘dod dbyig gi char ‘bab/
Summer Thunder: A Supplement to The Rain of Treasure Fulfilling All Needs and Wants: The Increasing Ritual of the Glorious Four-Faced Protector with a Yellow [Expression] in Dependence on the Nine Deities, the Quintessential Instruction to Fulfill all Desires
dpal mgon gdong bzhi pa’i [rnam ‘gyur] ser po rgyas byed lha dgu la brten pa’i ‘dod dgu dbang du bya ba’i man ngag dgos ‘dod dbyig gi char ‘bab kyi lhan thabs dbyar gyi rnga gsang
A New Fulfillment Ritual of Glorious Four-Faced Protector Based on that Written by Sakyapa Ngawang Khyenrab, with Exceptional Changes
dpal mgon zhal bzhi pa’i bskang gsar sa skya pa ngag dbang mkhyen rab kyis mdzad par dmigs bsal bsgyur ba gnang pa/
Exhortations to Entreat Various Protectors of the Teachings: Serkyem, Gaṇacakra Offerings and so forth, as well as the Cycle of the Wealth Deity
bstan srung khag gi ‘phrin bskul gser skyems tshogs mchod sogs dang nor lha’i skor/
[The Chariot of the Jewel of Faith Drawing Together a Precious Mass of Blessings:] The Life Entrustment of Shugden Possessing the Seal of Secrecy and Notes on How to Draw the Life-energy Cakra
shugs ldan srog gtad bka’ rgya can dang srog ‘khor bri tshul gyi zin bris/ [byin rlabs rin chen phung po ‘dren ba yi/ /yid ches nor bu’i shing rta/]
A Supplement on How to Practice the Preliminaries for the Lifeentrustment of Shugden
shugs ldan srog gtad kyi sngon ‘gro’i mtshams sbyor kha skong/
The Victory Banner Thoroughly Victorious in All Directions: A Presentation of the Approach, Accomplishment and Activities of Shugden, Fulfilling all Needs and Wants
shugs ldan gyi bsnyen sgrub las gsum gyi rnam gzhag dgos ‘dod yid bzhin re skong phyogs las rnam par rgyal ba’i rgyal mtshan/
The Melodious Drum Victorious in All Directions: The Extensive Uncommon Fulfillment Ritual of the Five Manifest Families of Gyalchen Dorje Shugden
rgyal chen rdo rje shugs ldan rigs lnga rtsal gyi sger bskang rgyas pa phyogs las rnam par rgyal ba’i rnga dbyangs/
Swift Summoning of the Deeds of the Four Activities: The Middling Fulfillment Ritual of Gyalchen Dorje Shugden
rgyal chen rdo rje shugs ldan rtsal gyi bskang chog ‘bring po las bzhi’I ‘phrin las myur ‘gugs/
On [the Way to Perform the Swift Summoning of AuspiciousnessIncense Offering to Cakrasaṃvara’s Assembly of Mandala Deities and Other] Incense Offerings
[dpal ‘khor lo sdom pa’i dkyil ‘khor gyi lha tshogs rnams la bsangs mchod ‘bul tshul bde chen phywa g.yang myur ‘gugs sogs] bsangs mchod kyi skor/

Vol. 8 (nya)

Contents of Phabongkhapa’s Collected Works, Vol. Nya
pha bong kha pa’i gsung ‘bum pod nya pa’i dkar chag/

A Necklace of Increasing, Beautiful Fresh Flowers: A Compilation of Official Correspondences
chab shog gi rim pa rnams phyogs gcig tu bkod pa spel legs me tog gsar pa’I do shal/
A Compilation of Requests, Dedications, Supplications, Aspirational Prayers of Printing Colophons and Introductions, Such as Those of [the Contents of the Dharma-cycle of Cakrasaṃvara, The Heart-Jewel of the Dakinis of the Three Places and So Forth]
[‘khor lo sdom pa’i chos skor gyi dkar chag gnas gsum mkha’ ‘gro’i snying nor sogs] spar byang smon tshig dang/ dbu brjod / ‘dod gsol bsngo smon gyi skor rnams phyogs gcig tu bkod pa/
Notes on the Experiential Instructions on [the Consciousness transference of] a Single Day [from a Fully-Ripening Profound Commentary on the Profound Path of the Guru Pūjā, the Uncommon Guru Yoga of the Ganden Hearing Lineage]
[dga’ ldan snyan brgyud kyi bla ma’i rnal ‘byor thun mong min pa zab lam bla ma mchod pa’i zab khrid smin rgyas su nos skabs ‘pho ba] zhag gcig ma’I nyams khrid brjed byang/
“The Swift Path for Travelling to Tuṣita Pure Land:” Teaching Notes Taken During a Profound Commentary on the Ganden Lhagyama Guru Yoga [of the Segyu Tradition]
[sras rgyud lugs kyi] bla ma’i rnal ‘byor dga’ ldan lha brgya’i zab khrid gnang skabs kyi gsung bshad zin bris dga’ ldan zhing du bgrod pa’i myur lam/
Entryway to the Ocean of Great Bliss: Notes on the First Stage of the Ghaṇṭapāda Cakrasaṃvara Body Mandala
‘khor lo sdom pa dril bu lus dkyil gyi rim pa dang po’i zin bris bde chen rgya mtsho’i ‘jug ngogs/
[Note that the catalogue of the Potala edition as well as the numbering of the popular Lhasa-edition gives this text as work six of the volume]
Opening the Door to the Good Path: Teaching Notes Taken During a Profound Commentary on the Principal Paths
lam gtso’i zab khrid bstsal skabs kyi gsung bshad zin bris lam bzang sgo ‘byed/
[Note that the catalogue of the Potala edition as well as the numbering of the popular Lhasa-edition gives this text as work five of the volume]
The Key of Secrets: Notes on the Principle Paths
lam gtso’i zin bris gsang ba’i lde mig/
[This work is included together with the previous title and is not listed separately in the contents of the actual printed volume or in the catalogue to the Potala edition.]
The Outline of the Essential Instructions of the Generation and Completion Stages of the Ghaṇṭapāda Cakrasaṃvara Body Mandala
‘khor lo sdom pa dril bu lus dkyil gyi bskyed rdzogs gnyis kyi dmar khrid sa bcad/
Explanatory Notes on the Root Mantras of Cakrasaṃvara Father and Mother
‘khor lo sdom pa yab yum gyi rtsa sngags kyi mchan ‘grel/
[The Nectar of the Great Bliss-Guru, Droplets of Jamphel Nyingpo’s Blessings:] Notes on the Prayer to Meet with the Teachings of Tsongkhapa the Great
tsong kha pa chen po’i bstan pa dang mjal ba’i smon lam gyi zin bris [bde chen bla ma’i gsung gi bdud rtsi ‘jam dpal snying po’i byin rlabs kyi zegs ma/]

Vol. 9 (ta)

Contents of Phabongkhapa’s Collected Works, Vol. Ta
pha bong kha pa’i gsung ‘bum pod ta pa’i dkar chag/

Verses for Intervals in the Contents of the Kangyur- Volume One.
bka’ ‘gyur dkar chag gi bar skabs tshigs bcad stod cha
Verses for Intervals in the Contents of the Kangyur- Volume Two.
bka’ ‘gyur dkar chag gi bar skabs tshigs bcad smad cha
Brief Notes from a Commentary Given on the Six Session Guru Yoga, the Twenty Stanzas on the Vows, the Fifty Verses on the Guru and the Root Downfalls Constituting a Gross Contravention
thun drug bla ma’i rnal ‘byor dang /sdom pa nyi shu pa/ bla ma lnga bcu pa/ sngags kyi rtsa ltung sbom po bcas kyi bshad khrid gnang ba’i zin tho mdor bsdus/
[The Essence of the Vast and Profound: A Concise Compilation of] Notes Taken During a Combined Commentary on Tsongkhapa’s Shorter Stages of the Path to Enlightenment and the Essential Instructions of the Swift Path
rje’i lam rim chung ngu dang / myur lam dmar khrid sbrags ma’i gsung bshad stsal skabs kyi zin bris [mdo tsam du bkod pa zab rgyas snying po]
Easy to Understand Instructions on the Sequential Performance of the Rite of Generating the Mind of Bodhicitta, as Given on One Occasion at Tashilhunpo
bkras lhun du sems bskyed mchod pa gnang skabs gzhan kyi gzigs bde’I phyag bzhes ‘gros bkod du bstsal ba/
Notes Marking Out Whatever Discrepancies Were Found in Various Wordings of the Manuscript Made from the New Printing Boards of the Great Stages of the Path
lam rim chen mo par gzhi gsar bskrun gyi ma dpe’i tshig sna mi mthun pa byung ba gang rnyed rnams brjed thor btab pa/

Vol. 10 (tha)

The Moon-Vine Increasing the Milk-Lake of Faith: The Biography of Dagpo Bamchoe Lama Lobsang Jamphel Lhundrub Gyatso
dwags po bam chos bla ma blo bzang ‘jam dpal lhun grub rgya mtsho’i rnam thar dad pa’i ‘o mtsho ‘phel byed zla ba’i ‘khri shing/
Compilation of Notes on Experiential Instructions on The Sacred Words of Mañjuśrī Stages of the Path, According to The Abridged Commentarial Tradition of the Southern Lineage, Received from the Unequalled Dagpo Lama, Lord of the Dharma
dwags po bla ma mnyam med chos kyi rje las lam rim ‘jam dpal zhal lung gi khrid rgyun bsdus pa lho brgyud du grags pa’i nyams ‘khrid gsan skabs sogs kyi bsnyel byang phyogs bsdebs
A Collection of [Kyabdag Dorjechang Phabongkha’s] Minor Compositions and Instructions
[khyab bdag rdo rje ‘chang pha bong kha pa’i] bka’ rtsom dang phyag bzhes phran tshegs skor phyogs su bkod pa/
[The catalogue to the Potala edition lists the third work of the volume as: “The Mirror of the View: Notes Taken During an Explanation of the Profound Commentary on The Hero Entering Into Battle – Transference of Consciousness ‘pho ba dpa’ bo g.yul ‘jug gi zab khrid gnang ba’i gsung bshad zin bris lta ba’i me long/”]
[An Ornament Embellishing Arising Wisdom:] An Explanation of the Layout of the Vairocana-Abhisaṃbodhi
rnam snang mngon byang gi thig ‘grel [sher ‘byung dgongs rgyan/]
[The catalogue to the Potala edition lists the fourth work of the volume as: “Abbreviated Rites to Protect Harvests from Rain, Frost, Hail, Disease, Drought and So Forth lo tog gi rim ‘gro dang/ char ‘bebs/ sad ser btsa’ than sogs srung thabs mdor bsdus/“]
[The Heart Essence of the Dakinis of the Three Places: Extremely Secret] Notes on the Profound Commentary of the Two Stages of Queen [Vajrayoginī] Naro Kechari.
[rdo rje rnal ‘byor ma] nA ro mkha’ spyod dbang mo’i lam rim pa gnyis kyi zab khrid zin bris [shin tu gsang ba gnas gsum mkha’ ‘gro’i snying bcud/]
The Clear Essence of the Profound Path of Great Bliss: An Accessory to The Heart Essence of the Dakinis of the Three Places: Notes on [Vajrayoginī] Naro Kechari’s Two Stages
[rdo rje rnal ‘byor ma] nA ro mkha’ spyod ma’i rim gnyis zin bris gnas gsum mkha’ ‘gro’i snying bcud kyi zur rgyan bde chen zab lam snying po gsal ba/
The Way to Perform the Increasing Burning Offering at the End of the Great Tenth-part Burning Offering of Vajrayoginī
rdo rje rnal ‘byor ma’i bcu cha chen mo’i sbyin sreg gi mjug tu rgyas pa’I sbyin sreg bya tshul/
The Way to Perform the Long-life Accomplishment Ritual [Related] to Sita-Tārā [Cintācakra]
sgrol dkar [yid bzhin ‘khor lo’i sgo nas] tshe sgrub bya tshul/
[The catalogue to the Potala edition lists the eighth work of the volume as: “The Way To Perform the Gaṇacakra [of Vajrayoginī] de’i tshogs ‘bul tshul la“]

Vol. 11 (da)

[Profound and Completely Unmistaken Pith Instructions for Delivering Liberation in Your Hand:] Notes on Experiential Instructions on the Stages of the Path to Enlightenment, [the Heart-Elixir of the Unequalled Dharma King,] the Essence of Nectar, Instructions that Assemble the Elixir of all the Teachings
[rnam grol lag bcangs su gtod pa’i man ngag zab mo tshang la ma nor ba mtshungs med chos kyi rgyal po’i thugs bcud] byang chub lam gyi rim pa’i nyams khrid kyi zin bris gsung rab kun gyi bcud bsdus gdams ngag bdud rtsi’i snying po/

Vol. 12 (na), Present Only in the Potala Collection

The Beautiful Ornament of the Oceans: The Biography of the Yogi Wangchuk Yabje Dorjechang Lobsang Sangye Palzangpo, Holder of the Great Unsurpassable Secret Teachings
gsang chen bla na med pa’i bstan pa’i gdung ‘tshob rnal ‘byor dbang phyug yab rje rdo rje ‘chang blo bzang sangs rgyas dpal bzang po’i rnam thar rgya mtsho’i mdzas rgyan/
A Collection of The Lord of Refuge, Kyabdag Dorjechang Phabongkha’s Minor Compositions and Instructions
khyab bdag rdo rje ‘chang pha bong kha pa’i bka’ rtsom dang phyag bzhes phran tshegs skor phyogs su bkod pa/
An Ornament Embellishing Arising Wisdom: An Explanation of the Make-up of the Vairocana-Abhisaṃbodhi
rnam snang mngon byang gi thig ‘brel sher ‘byung dgongs rgyan/
Notes Taken During a Profound Commentary on the Foundation of All Good Qualities, the Abbreviated Essence of the Stages of the Path to Enlightenment
byang chub lam gyi rim pa’i snying po bsdus pa yon tan gzhi gyur ma’i zab khrid gnang skabs kyi brjed byang/
The Way to Perform the Amending Burning Offering for the Approximation Retreat of Serviceability of the Glorious Solitary Hero Vajrabhairava
dpal rdo rje ‘jigs byed dpa’ bo cig pa’i las rung gi bsnyen pa’i kha skong sbyin sreg bya tshul/
The Preliminary Practice Text for the Solitary Hero Vajrabhairava Approximation Retreat, Arranged for Convenient Recitation
de’i bsnyen pa’i sngon ‘gro’i ‘don cha nag ‘gros su bkod pa/
Notes for Ocean of Attainments: The Burning Offering for Solitary Hero Vajrabhairava
de’i sbyin sreg dngos grub rgya mtsho’i zin bris/
The Hook Which Summons Attainments: The Self-Entry of the Solitary Hero
dpa’ bo gcig pa’i bdag ‘jug dngos grub ‘gugs pa’i lcags kyu/]

From: Joona Repo, “Phabongkha Dechen Nyingpo: His Collected Works and the Guru-Deity-Protector Triad”, Revue d’Etudes Tibétaines, no. 33, October 2015, pp-43-62.

Kyabje Pabongka Rinpoche’s Sungbum

Please click the links below to download the 11 volumes of Pabongka Rinpoche’s Sungbum (or collected works). The text is shared here with all of you so you can print this precious text and put it on your altar as the representation of the Buddha’s speech. You can also print this out to offer it to your teachers and friends:

Pabongka Rinpoche’s Sungbum Volume 1 (click on the image to download in PDF form)	Pabongka Rinpoche’s Sungbum Volume 2 (click on the image to download in PDF form)	Pabongka Rinpoche’s Sungbum Volume 3 (click on the image to download in PDF form)
Pabongka Rinpoche’s Sungbum Volume 4 (click on the image to download in PDF form)	Pabongka Rinpoche’s Sungbum Volume 5 (click on the image to download in PDF form)	Pabongka Rinpoche’s Sungbum Volume 6 (click on the image to download in PDF form)
Pabongka Rinpoche’s Sungbum Volume 7 (click on the image to download in PDF form)	Pabongka Rinpoche’s Sungbum Volume 8 (click on the image to download in PDF form)	Pabongka Rinpoche’s Sungbum Volume 9 (click on the image to download in PDF form)
Pabongka Rinpoche’s Sungbum Volume 10 (click on the image to download in PDF form)	Pabongka Rinpoche’s Sungbum Volume 11 (click on the image to download in PDF form)

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33 Responses to What Others Say About H.H. Pabongka Rinpoche

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Samfoonheei on Mar 30, 2023 at 3:21 pm

Reading these interesting post gave me a more understanding of H.H. Pabongka Rinpoche and other great Lamas as well. Great Lamas such as H.H. Kyabje Trijang Dorje Chang, Khen Rinpoche Geshe Lobsang Tharchin, Khensur Lobsang Tharchin to name afew spoke clearly of what they thought of H.H. Pabongka Rinpoche. With great sincerity and respect they praised Kyabje Pabongka Rinpoche. H H Kyabje Pabongka Dorje Chang was truly one of the greatest Lamas of the modern era of Tibetan. Many Gelug master has benefited from his teachings, directly or indirectly to become great practitioners themselves. Back in 1921 he gave a 24-day historic exposition on the Lamrim where the teachings text was translated into English. Later published as “Liberation in the Palm of Your Hand” which is still been use to this day.
Thank you Rinpoche for sharing this post. We indeed fortunate to have the contents of the eleven-volume and the twelfth volume of a great Master’s collected works for us to read and print out.

Yee Yin on Nov 23, 2019 at 2:59 pm

Pabongka Rinpoche was a great master, almost all high Tibetan lamas in Gelug tradition are students of Pabongka Rinpoche. When Pabongka Rinpoche was young, he did not show any sign of an extraordinary being. He was just an average Buddhist practitioner. He was not even a Geshe. He was a highly attained master and he could deliver the Dharma in a very simple and easy to understand way. Therefore, his students were not limited to only Sangha members but he also had many lay students. The famous Dharma text “Liberation in the Palms of Your Hand” was a 24-day discourse given by Pabongka Rinpoche in Lhasa.

Pastor Shin Tan on Dec 10, 2018 at 12:39 pm

Mantras are sacred verbalized words that invoke the protection and blessings of the deity to whom the mantra is ascribed. Mantras are also the manifestations of Buddhas in the form of ‘sounds’, hence the various mantras of Dorje Shugden contain the essence of the Protector.

Dorje Shugden’s main mantra 多杰雄登主要咒语
OM BENZA WIKI BITANA SOHA

Dorje Shugden’s mantra for peace 平和咒语
For gaining attainments through the energy of Peaceful Shugden, peace of environment and mind, harmony in one’s abode and dwelling area, and calming of disasters
OM BENZA WIKI BITANA SHANTI SIDDHI HUNG

Dorje Shugden’s mantra for health 福寿安康咒语
For long life, increasing life, healing of disease and protection from diseases
OM BENZA WIKI BITANA AYU SIDDHI HUNG

Dorje Shugden’s mantra for increase 增长咒语
For gaining great merits and increase of all necessary needs, both material and spiritual
OM BENZA WIKI BITANA PUNYE SIDDHI HUNG

Dorje Shugden’s mantra for control 控制咒语
Of worldly deities, negative people and nagas and for influencing friends towards the positive
OM BENZA WIKI BITANA WASHAM KURU HO

Dorje Shugden’s mantra to grant protection 庇护咒语
Visualize that you are in the Protector’s mandala, fully protected from outside interferences. Recite when in danger or for dangerous situations, for protection while travelling or when residing in dangerous/hostile places
OM BENZA WIKI BITANA RAKYA RAKYA HUNG

https://video.tsemtulku.com/videouploads/comment-1544345059.mp4

Tsem Rinpoche on Nov 26, 2018 at 2:25 pm

Dear friends,

Tibet has produced many powerful meditations, rituals and guidelines to help us gain spiritual protection, gain wisdom and higher states of consciousness. In general Tibet has produced many powerful methods for the growth of our spiritual evolution. Dorje Shugden is an angel, a saint, a powerful spiritual protector-warrior who originated 350 years ago when a highly awakened Tibetan Lama fulfilled his vows to become a special being to grant protection, wisdom, material needs, safety when travelling (normal and astral travel) and spiritual awakening. Both the Great 5th Dalai Lama and the current His Holiness the 14th Dalai Lama composed short yet effective prayers to invoke upon the power and blessings of this special saint and protector. One can recite either one of the prayers that you feel suits you, anytime or even daily. When you feel a special need for help, you can recite either prayer anytime. When you are feeling down, afraid or just need a blessing, you can recite them. After reciting either invocation, it is good to chant the mantra of Dorje Shugden: Om Benza Wiki Bitana Soha.

You do not have to be a Buddhist or practitioner of any religion to invoke upon the blessings and protection of this special enlightened and awakened angel Dorje Shugden. He helps all without discrimination or bias as he is filled with compassion and love. Divinity has no boundaries, they help all who call upon them.

Enclosed are the prayers in English, Chinese and Tibetan.

May you be safe, protected and blessed.

Tsem Rinpoche

More on the Great 5th Dalai Lama and Dorje Shugden – https://bit.ly/2w7KHv6

More on H.H. the 14th Dalai Lama and Dorje Shugden – https://bit.ly/2QdaL4n

Chapel (Trode Khangsar) built by the Great 5th Dalai Lama dedicated to Dorje Shugden in Lhasa – https://bit.ly/2zBTd8M

—

亲爱的朋友们，

西藏产生了许多有助于我们得到精神庇佑、取得智慧和更高层次之觉悟的强大禅修法、仪式和教诲。总括来说，西藏产生了许多有助于我们在修行上取得提升的强有力方法。多杰雄登是一个天使，一位圣人和一名护法战士。他的崛起始于350年前，当一位高度觉悟的西藏高僧履行本身的承诺，化身为特别的护法，赐予我们守护、智慧、物质需要、出入平安（平日外游和神游时）和灵修上的觉醒。任何人都可以随时随地在任何时候念诵适合自己的祈愿文。当你需要特别的帮助时，你可以随时念诵任何一篇祈愿文。当你感到沮丧、恐惧或仅是需要加持时，你也可以持诵这些祈愿文。在念诵任何祈请文后，你应该接着念诵多杰雄登的心咒：嗡班杂维格毗札那娑哈 Om Benza Wiki Bitana Soha。

要祈请多杰雄登这位特殊、觉悟和觉醒的天使赐予加持和庇佑，你无需是佛教徒或任何宗教的修行者。他总是没有分别或偏见，充满慈悲和慈爱地帮助一切众生。神圣是没有界限的，圣者会帮助有求于他的任何人。

以下附上英文、中文和藏文的祈愿文。

愿你平安，常受庇护和加持。

尊贵的詹杜固仁波切

更多关于第五世达赖尊者和多杰雄登护法的内容 — https://bit.ly/2zsC3tG

更多关于第十四世达赖尊者和多杰雄登护法的内容 — https://bit.ly/2r4aaDN

第五世达赖尊者为多杰雄登护法在拉萨建造的护法殿（布旦康萨）— https://bit.ly/2zBTd8M

Tsem Rinpoche on Nov 23, 2018 at 8:11 am

Divination (‘mo’) Text by Dorje Shugden

This is an important divination (‘mo’) text composed by Dorje Shugden himself. Dorje Shugden took trance of the Choyang Dulzin oracle lama, the senior oracle of Gaden Shartse Monastery, and instantly on the spot composed this text within two hours.

The divination text contains information on how to use dice to do divination for the future and is known to be highly accurate. When practitioners use this text, they will be in direct contact with Dorje Shugden to get answers to questions about the future. It is for those who have good samaya with Dorje Shugden and are free of the eight worldly dharmas to be of benefit to others in divining the future.

Tsem Rinpoche

DS-MO-choyang.pdf

Pastor Shin Tan on Sep 20, 2018 at 2:21 am

Be blessed with these rare videos featuring explanation and advice about Dorje Shugden practice by His Holiness Kyabje Zong Rinpoche in his own voice. The teaching was requested by Geshe Tsultrim Gyeltsen, one of the earliest masters who taught Tibetan Buddhism in the West.

Video 1: H.H. Kyabje Zong Rinpoche Explains Dorje Shugden Initiation and Benefits (With English Subtitles)

Kyabje Zong Rinpoche was an erudite scholar, ritual master and practitioner of the highest degree from Tibet. At the request of Geshe Tsultrim Gyeltsen, one of the pioneers who taught Tibetan Buddhism in America, Kyabje Zong Rinpoche gives clear explanation and advice about the life-entrustment initiation of Dorje Shugden and how to go about the practice and get the maximum benefits in this video.

https://www.youtube.com/watch?v=dzFMvlxAqtc&feature=youtu.be

Video 2: H.H. Kyabje Zong Rinpoche speaks on the History and Lineage of Dorje Shugden (With English Subtitles)

In this video, an erudite scholar, ritual master and practitioner of the highest degree from Tibet, Kyabje Zong Rinpoche talks about the incarnation lineage of Dorje Shugden and how the practice arose, with examples of Dorje Shugden’s previous lives that reveal his powerful spiritual attainments and contributions. This very rare teaching was given at the request of Kyabje Zong Rinpoche’s student, Geshe Tsultrim Gyeltsen, one of the pioneers who taught Buddhism in the West to many disciples since the 1970s.

https://www.youtube.com/watch?v=sIzKSJgK618&feature=youtu.be

For more information: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/great-lamas-masters/kyabje-zong-rinpoches-advice-on-dorje-shugdens-practice.html

Beatrix Ooi on Aug 10, 2018 at 5:50 am

For the first time available, Dorje Shugden and his entourage of 32 asssistants of his mandala.

Dorje Shugden is a powerful protector deity who is also an emanation of Manjushri, a wisdom bestowing Buddha. Therefore, he has great ability to help us to progress further on the spiritual path. He does this by helping us to overcome obstacles and problems for the modern individual.

Due to his enlightened nature, Dorje Shugden is able to manifest 32 deities and within the same abode resides Setrap and Kache Marpo:-

1. 5 Dorje Shugden families or emanations. They consists of the following:-

– Dulzin Dorje Shugden, which performs activities to eliminate inner and outer obstacles.
– Shize, which performs activities to pacify all illnesses and disease.
– Gyenze, which performs activities to increase all desirable material and spiritual wealth.
– Wangze, which performs activities to control difficult people and circumstances.
– Trakze, which performs activities to wrathfully eliminate all insurmountable obstacles and life-threatening situations.

2. 9 Mothers. They represent protection of the five senses and developing control of the four elements. These are all attributes that signify their ability to assist tantric practitioners with their higher meditations.

3. 8 Guiding Monks. They represent the Eight Great Bodhisattvas (Avalokitesvara, Manjushri, Vajrapani, Samantabhadra, Maitreya, Kshitigarbha, Akashagarbha, Sarva-nivarana-viskambini) and they bring about the growth of the Dharma, through the Sangha, Dharma practitioners and Dharma establishments.

4. 10 Youthful & Wrathful Attendants. They represent the ten wrathful attendants to avert inner and outer obstacles. They are beings who are from Mongolia, China, Kashmir, India, Bengali, etc.

5. Setrap. He is a senior Dharma Protector from India and an emanation of Amitabha Buddha. He had enthroned Dorje Shugden as an authentic Dharma Protector. Therefore, he also resides within the same mandala of Dorje Shugden.

6. Kache Marpo. He is not an emanation of Dorje Shugden but he is still an enlightened Dharma Protector in his own right. He was originally known as Tsiu Marpo of Samye Monastery. However, he has placed himself under the service of Dorje Shugden as his chief minister, performing many activities in order to protect and benefit practitioners. Therefore, he stands guard at the main entrance of Dorje Shugden’s mandala. He often takes trance of qualified mediums to speak.

7. Namkar Barzin. He is the reincarnation of an old Mongolian monk and when he passed away in Phari area of Tibet, his spirit was placed as a powerful assistant of Dorje Shugden. He guards and protects buildings and great institutions especially those that benefit others. He rides on a mythical Gyaling animal that resembles a goat but with scales.

These sacred images are available on *Vajrasecrets. They are made of high quality alloy and are one of a kind. They are based on the lineage of His Holiness Panchen Rinpoche’s monastery, Tashilhunpo in Shigatse, Tibet. In fact, the iconography of these statues are based on detailed photographs taken by H. E. Tsem Rinpoche during a trip to Tashilhunpo’s protector chapel. These are based exactly as the 10th Panchen Lama’s personal collection.

Dorje Shugden mandala: https://www.tsemrinpoche.com/?p=131570

Dorje Shugden’s benefit and practice: https://www.tsemrinpoche.com/?p=62422

Dorje Shugden’s origins: https://www.tsemrinpoche.com/?p=106424

Dorje Shugden chapel in His Holiness Panchen Rinpoche’s Tashilhunpo Monastery in Tibet: https://www.tsemrinpoche.com/?p=68698

*Stand not included

Pastor Adeline Woon on Aug 5, 2018 at 2:04 am

His Holiness the 10th Panchen Lama

Tibetans commonly refer to His Holiness the 14th Dalai Lama and His Holiness 10th Panchen Lama as the “sun and moon” of Tibetan Buddhism. They are the center of Tibetan Buddhist civilization, which draws to its sphere of influence millions of non-Tibetan practitioners. The Panchen Lama’s incarnation line began with the 16th abbot of Tashi Lhunpo Monastery, Lobsang Chokyi Gyeltsen (1570 – 1662). He was bestowed the title of Panchen Lama by His Holiness the 5th Dalai Lama after being declared as an emanation of Amitabha.

After being given the title, his three previous incarnations were posthumously also bestowed the title, making Lobsang Chokyi Gyeltsen the 4th Panchen Lama. He became a teacher to many Tibetans, Bhutanese and Mongolian religious figures, including His Holiness the 4th and 5th Dalai Lamas, and the 1st Jetsun Dampa of Mongolia. A prolific author, Chokyi Gyeltsen is credited with over a hundred compositions, including a number of commentaries and ritual texts that remain central in the Gelukpa tradition today. Along with his role as a teacher of the Dharma, the Panchen Lamas are usually responsible for the recognition of the rebirths of the Dalai Lamas, and vice versa.

The 10th Panchen Lama, Lobsang Trinley Lhundrub Chokyi Gyeltsen (19 February 1938 – 28 January 1989) continued both the spiritual and political roles of his predecessors. His Holiness the 14th Dalai Lama, his contemporary, was even heard to say and echo the Panchen Lama’s own words that the Dalai Lama would safeguard Tibet from the outside while the Panchen Lama would safeguard Tibet from the inside, as he never left Tibet after the political troubles of 1959. He was truly loved by the Tibetans, all the way until his passing. When he taught, thousands of people would attend, not only from his own Gelug lineage, but masters and practitioners from all traditions of Tibetan Buddhism.

At his sprawling monastery of Tashi Lhunpo, he has a special chapel specifically dedicated to Dorje Shugden, where prayers and rituals are performed on a daily basis. In his great omniscience the Panchen Lama held Dorje Shugden as the principal Dharma protector of the monastery. He also personally propitiated Dorje Shugden among other Dharma protectors, and even wrote extensive prayers and rituals to Dorje Shugden. These rituals and prayers are contained within his ‘sung bum’ or collected works, which are provided here. As such a great lama, with an erudite and clear understanding of the Buddhist scriptures, a teacher to millions in both Tibet and China, from an established incarnation line and an emanation of the Buddha Amitabha, he could not be mistaken about his practice of Dorje Shugden.

His Holiness 10th Panchen Lama is known for his composition of commentaries and practice texts that are still in use by contemporary Buddhist practitioners both in Tibet and across the world. One of these is a powerful ritual composition propitiating the compassionate Dorje Shugden.

Upon the request by Acharya Lobsang Jangchub to compose a shorter version of the prayer (sadhana) for the exhortation of activities of Dorje Shugden, Panchen Lama immediately composed an abbreviate form of Dorje Shugden’s Kangsol. This text is entitled “Manjunatha’s (Tsongkapa) Lineage protector Dorje Shugden and five forms wrathful propitiations and confessional prayers and fulfilment of activities rites” or “Melodious sound of Accomplishment of the Four Activities” for short. Once the prayers were completed, he had signs and strong feelings that Dorje Shugden has been working hard to protect the Buddhadharma in general and the lineage of Lama Tsongkhapa specifically.

Mirroring the abilities of one of his earlier incarnations, Khedrub Je, a disciple of Lama Tsongkhapa and master of both sutra and tantra, the Panchen Lama used his compositional skill and poetic prowess to create a masterful sadhana. Worthy of note is a praise in which the first letter of each verse is a Tibetan vowel. Such compositions are rarely seen, and have historically only been used when propitiating senior Dharma protectors such as Palden Lhamo and Kalarupa.

The Panchen Lama also stated that while composing the Dorje Shugden sadhana (prayers) he was filled with a sense of happiness and bliss. He ends the composition with not only his official title but his ordination name, Tenzin Trinley Jigme Choje Wangchuk, endorsing the validity of his work. He composed the sadhana in his own Tashi Lhunpo monastery while in the Hall of Clear Light and Bliss.

See the Panchen Lama’s writings and download: https://bit.ly/2KIfeXb

Joy Kam on Aug 2, 2018 at 4:15 am

Dear Kecharians and friends,

Last night, I gave a teaching to a group of people who were in Kechara Forest Retreat. I shared with them the correct way to pray for our loved ones and why we shouldn’t “demand” Dorje Shugden with fulfilling our wishes but let Dorje Shugden decide what is the best outcome. He has infinite Manjushri wisdom beyond our own and we should trust this wisdom. Sometimes what we pray for is not what should be fulfilled. Sometimes what we don’t want turns out to be the better result in the future.

I also shared with them about a beautiful monk, Tsawa Pulthok Rinpoche, who was jailed and badly tortured by the soldiers for 19 years, starting back in 1959 in Lhasa, and yet he has no anger towards his torturers. He was released and had resettled in Nepal where I met him. For the remainder of his life, he spent his time in meditation, retreats and pujas for the public until he passed. He was glowing, happy and very proud of the fact he was a student of His Holiness Kyabje Pabongka Rinpoche, which he told me when we met. He did full meditations on Vajra Yogini and short puja to Dorje Shugden daily in his small room in Kathmandu, Nepal where I had to honor to join in his prayers. He told me he was very happy to have his room to do his meditations, pujas and prayers openly. Whatever happened to him, he accepted as part of his karma and he spent much time in prison meditating and quietly teaching dharma to his other cellmates. He was very much respected in prison in Lhasa because he never showed anger, always meditated and consoled others, giving them great strength. He endured much hardship, torture and beatings but he never lost his monk vows. His full understanding of karma helped him not feel any anger or bitterness towards the soldiers. He told me that daily, he would meditate that the karma of others in prison would come to him. That all the torture and abuse he received was so others in prison did not have to suffer this. He said suffering for others was what kept him going and made him be able to endure the pain.

We are not bound by our experiences. We are bound by our choice. I also reminded those were present about the good person inside each and every one of us, and how we should not “bury” this good person with our excuses because the more excuses we give, the deeper this good person is buried and soon the layers of excuses will make it very difficult for us to find this good person. We are all beautiful good people and we should not let it get lost by lying, laziness, lack of integrity and procrastination. We all have a choice. If we have to make excuses, we should choose to make excuses to be a winner. When we win, we make ourselves happy and those around us happy.

The teaching session went well and it was spontaneous, and I requested the people who live and work in and around Kechara Forest Retreat for the talk. We had some good laughs to during the talk.

Thank you,
Tsem Rinpoche

‘If we trust in karma which exists, then there is no reason for anger’.
~ Tsawa Pulthok Rinpoche

Made in Japan on Jul 30, 2018 at 8:20 am

“If the Dalai Lama, if His Holiness the Dalai Lama can be harmed by Dorje Shugden, then we might as well not practice Buddhism anymore. If His Holiness the Dalai Lama can have his life shortened by a so-called evil spirit, any evil spirit, then can he be Avalokiteshvara? So on one hand you say, we say, I say, everybody says, he is Avalokiteshvara; on the other hand you’re saying that he can be harmed by an evil spirit… Which one is it? Can he be harmed by an evil spirit or is he Avalokiteshvara? Do you think Avalokiteshvara, Manjushri, Vajrapani, Tara all take refuge in something else to protect themselves from Dorje Shugden? How illogical is that? How illogical of people to say His Holiness the Dalai Lama can be harmed by an evil spirit, any evil spirit or “Dorje Shugden” evil spirit. How is that possible?” – Tsem Tulku Rinpoche

Photo: His Holiness the Dalai Lama, young Tsem Tulku Rinpoche and Tsem Tulku Rinpoche’s tutor Kensur Rinpoche Jampa Yeshe

Valentina Suhendra on Jul 30, 2018 at 6:44 am

This elderly & innocent monk in India was brutally attacked, find out why. Shocking – https://www.tsemrinpoche.com/?p=163953
 

Pastor Adeline Woon on Jul 29, 2018 at 2:22 am

DON’T MISS THIS! FANTASTIC NEW GREAT STUFF! High quality videos redressing the misinformation about Dorje Shugden practice and people and the current sad Tibetan situation and why they are losing ground in the world. Powerful and truthful – CLEAR VIDEOS – https://bit.ly/2LJbo35

Pastor Adeline Woon on Jul 26, 2018 at 9:47 am

Sakya tradition’s thangka of Dorje Shugden sitting on a throne within his palace with his four emanations and high Sakya Lamas nearby. Tsem Rinpoche

Joy Kam on Jul 26, 2018 at 5:53 am

Listening to the chanting of sacred words, melodies, mantras, sutras and prayers has a very powerful healing effect on our outer and inner environments. It clears the chakras, spiritual toxins, the paths where our ‘chi’ travels within our bodies for health as well as for clearing the mind. It is soothing and relaxing but at the same time invigorates us with positive energy. The sacred sounds invite positive beings to inhabit our environment, expels negative beings and brings the sound of growth to the land, animals, water and plants. Sacred chants bless all living beings on our land as well as inanimate objects. Do download and play while in traffic to relax, when you are about to sleep, during meditation, during stress or just anytime. Great to play for animals and children. Share with friends the blessing of a full Dorje Shugden puja performed at Kechara Forest Retreat by our puja department for the benefit of others. Tsem Rinpoche

Listen here: https://www.youtube.com/watch?v=ZbzgskLKxT8&t=5821s

Joy Kam on Jul 25, 2018 at 6:14 am

Amazing post!!!!!

Dear friends, For months we have been working on this BEAUTIFUL

and meaningful mural in Kathmandu, Nepal. Please click here to

enjoy the many stunning pictures of this mural:

https://bit.ly/2LgOj8J

Tsem Rinpoche

Joy Kam on Jul 22, 2018 at 6:57 pm

Antique Pelden Lhamo thangka with sacred Dorje Shugden at the bottom right. Can see Tsongkapa and Guru Rinpoche on the top also. Beautiful and holy.

Joy Kam on Jun 28, 2018 at 3:15 am

How can a nun curse someone they do not even know and wish the person to die quickly and be born in hell? What kind of nun is this? Shocking! What more she’s cursing a Buddhist teacher and a monk?! Is this the face of Bhutanese Buddhist?

This is so shameful for her as a nun, her teacher, her monastery, her country and her King. A sangha should not behave in such a manner. A Sangha should carry enlightened Buddha’s teachings of compassion and wisdom to benefit all sentient beings.

A Sangha is not supposed to promote hatred and certainly should not be cursing or wishing another person to die. That wish itself is already breaking one of the vows.
A Sangha is one of the 3 Jewels, an object of refuge. They should not behave like an uncivilized person with so much hate. This is how bad the Tibetan Leadership has spread their lies and hate about Dorje Shugden and Shugden Buddhist practitioners.

Wai Meng Wan on May 7, 2018 at 6:34 pm

Je Pabongka was an amazing teacher having been the gurus of all the Gelug luminaries of this time. I pray the may the ever discriminatory and problematic Dorje Shugden ban and stain on the Gelug Tradition can be removed the soonest, so Je Pabongka’s work and dharma, can as as bright as his previous incarnation.

Pastor Adeline Woon on Apr 17, 2018 at 3:16 am

A true democracy allows everyone the freedom to exercise their human rights, including the freedom to practise any religion they want. In democratic countries, the government does not interfere with this right. Neither are democratic governments prejudiced against their citizens’ choice of religious belief. They do not force people to stop their religious practice or pass legislation criminalising people because of their religion.

The Central Tibetan Administration (CTA), the Tibetan leadership who are based in Dharamsala are the exception. They are the only so-called ‘democratic’ leadership that puts a stranglehold on its people, persecuting them for their religious beliefs. They deny the rights of Dorje Shugden practitioners for simply practicing their religion as they have done for the past 400 years. Dorje Shugden practitioners are ostracised from their own community, denied medical care, education or even employment in government offices. The CTA definitely does not live up to the right to be called a democratic administration, especially when in it inflicts suppression of people’s freedom and disrespects basic human rights.

https://video.tsemtulku.com/videouploads/comment-1523903366.mp4

Jacinta Goh on Mar 30, 2018 at 3:15 pm

Reading this article again, it shows how powerful H.H. Pabongka Rinpoche was and when we invoke upon His presence in our daily prayer, we should have faith in our lineage Lama. We should have faith in our Protector, Dorje Shugden too. ?

Uncle Eddie on Mar 30, 2018 at 12:21 pm

We are truly honored to have the opportunity to be able to share the reading of the praises of His Holiness, Kyabje Pabongka Rinpoche, who was considered one of the greatest Tibetan Buddhist masters of the recent past. From the brillantly written descriptions of the various famous great gelug masters of Tibetan Buddhism, His Holiness Pabongka Rinpoche was indeed one of the greatest Lamas and Buddhist masters, who through his own efforts in meditation, learning and teaching that the core teachings of the Gelug tradition were said to be preserved and passed down for future generations. It is believed that there isn’t a gelugpa master alive today, who is not connected to Kyabje Pabongka Rinpoche in one way or another, such as to his sutric or tantric lineage, or having read or studied his many great works. All these great masters of today’s abbots of monasteries, famed Tibetan translators and founders of various centers worldwide, got nothing out of praising His Holiness Pabongka Rinpoche, but they did it anyway, with great sincerity and respect! They consisted of His Holiness Trijang Rinpoche (Pabongka Rinpoche’s heart disciple and junior tutor of His Holiness, the 14th Dalai Lama) and also various root gurus of many notable gelug lamas, such as His Holiness Zong Rinpoche, Geshe Rastan, Lama Yeshe Rinpoche and Lama Gangchen Rinpoche (just to name a few) and many others too, including present day Tibetan Buddhist masters. Most notably in 1921, at Chuzang hermitage near Lhasa (capital of Tibet), His Holiness Pabongka Rinpoche gave a 24 days historic exposition on the famous “Lamrin” where the text was translated into English, and published as a book under the name of “Liberation in the Palm of your Hand,”which was often used as a “Buddhist bible”. It was said that most gelug teachers use it as the foundation for basic and advanced lamrin classes for various centers worldwide. As said, if anyone ever receives a teaching of lamrin from a gelug lama, he or she must have been influenced by Pabongka Rinpoche! From the three great monasteries of Sera, Drepung and Gaden, to government officials, members of the court and to the several thousands of lay people who came to see him, it was a well-known fact that Pabongka had thousands and thousands of disciples all over Tibet! But, Pabongka Rinpoche’s four main disciples were not just any disciples. They became great gurus in their own right. They were Kyabje Trijang Rinpoche, Kyabje Ling Rinpoche, Khangsar Rinpoche and Tathag Rinpoche. Tathag Rinpoche was said to be the main teacher of His Holiness the 14th Dalai Lama when he was a child and he gave his novice ordination. Trijang Rinpoche and Ling Rinpoche were later appointed as the Junior and senior tutors to His Holiness, the 14th Dalai Lama, and Ling Rinpoche was elected to be the 97th throne holder of the Gelugpa Lineage. Khangsar Rinpoche’s chinese disciple, master Nan Hai, started a Buddhist movement in China which has survived to this present day, with tens of thousands of spiritual descendants and over a hundred monasteries and nunneries throughout China. Thank you Rinpoche, for sharing the wonderful lessons learnt from the remarkable life of His Holiness Pabongka Rinpoche on how to live our own lives with compassion, non-violence and love. A great man of Intellegience and charm he has become the lynch pin of Hope for a great may people!

Samfoonheei on Feb 28, 2018 at 3:49 pm

H H Pabongkha Rinpoche was probably the most influential Gelug lama of this century, holding all the important lineages of sutra and tantra . Many great Lamas has since benefited from H H Kyabje Pabongka Rinpoche’s teachings. Some of the other Gelug Lamas who have been bringing the Dharma to the West ,have studied under him and since became great Gurus in their own right. Very interesting just reading all about HH Pabongka Rinpoche’s great work and testimonial from some of his great students. He was the one who was responsible for propagating the practice of Dorje Shugden among the Gelugpa tradition.
Thank you Rinpoche for sharing about this great Lama … who was truly the Guru of Gurus – the Grand Master.

Valentina Suhendra on Oct 23, 2017 at 12:54 am

Great message every Tibetan especially must read!

MartinC on Feb 9, 2017 at 7:24 am

Comments such as this one left by ‘Suzy in Hawaii’ on Tsem Rinpoche’s YouTube channel is becoming common. After demonizing Dorje Shugden for twenty years, the Tibetan leadership is fast losing its supporters to logic and better information. In this comment Suzy writes honestly how she held on her jaundiced view of Shugden only because the words of the Dalai Lama colored her judgement. https://www.youtube.com/watch?v=Vl-4lIwxph4&t=11s

Anne Ong on Oct 28, 2016 at 3:23 pm

Thank you very much Rinpoche for this wonderful write up on H.H. Pabongka Rinpoche’s background. Here are some points that sparked my attention and knowledge of H.H.Pabongka Rinpoche.

“Later on, a monk came to see him. This monk explained that there were a lot of philosophies in Tibet but not much teaching on Lam Rim. The monk offered to be his patron so that he could go and teach. At one time while returning from the south of Tibet, Pabongka Rinpoche met many people, requesting Lam Rim teaching. He taught in Lhasa and he went every where in Tibet and many people became his students. Of course this caused some jealousy at times. He propagated Je Tsongkhapa’s Dharma with much enthusiasm and stated that these teachings were the best. Finally the monk who was Pabongka Rinpoche’s patron returned and thanked him. He told him to rest, while he was away at the Five Mountains of Manjusri in China. At this period no one asked him to teach Lam Rim. Three years later, this monk returned and requested him to teach Tantra. After this many people requested Tantra teachings. Now, Pabongka, contemplated these events and realised that this monk was Dorje Shugden.”

“Regarding allegations that Pabongka Rinpoche was a sectarian Lama who presided over the destruction of the monasteries and sacred images of other traditions”
Another thing is that some Tibetans and others severely criticize Pabongka Dechen Nyingpo because he practiced Shugden, making him out to be some kind of demon. However, Pabongka Dechen Nyingpo wrote incredible teachings on sutra and tantra; on Heruka, Tara Cittamani and many other topics. All these amazing teachings were written purely from his experience. So it’s impossible that he can really be some kind of evil being, as those extremists accuse him of being. There’s no way he could have done the negative things they say he did.
“Regarding His Realization”
My root guru, His Holiness Trijang Rinpoche; Pabongka Dechen Nyingpo, His Holiness the Dalai Lama’s guru’s root guru; His Holiness Song Rinpoche, from whom many of the older students received the initiation of Shugden; and the previous incarnation of Gomo Rinpoche, who has a strong connection with Istituto Lama Tzong Khapa, here in Italy, all promoted the practice of Shugden. They were all aspects of the Dharmakaya.
“Regarding Kopan Monastary Giving Up Dorje Shugden Practice”
This was done for His Holiness [The Dalai Lama]. This does not mean that Pabongka Dechen Nyingpo, His Holiness Trijang Rinpoche, and His Holiness Song Rinpoche have made mistakes. It does not mean they are wrong. Nor does one have to look at the protector as evil. For us ordinary people it is difficult to judge, because we cannot see these lamas’ minds. Another side of the teaching is that it is mentioned that the protector (Dorje Shugden) is an Arya Bodhisattva, a manifestation of Manjushri. So, then, there is also the risk of our creating very heavy karma in that context (by criticizing or abandoning this practice).

Tsem Rinpoche on Sep 15, 2016 at 1:28 am

Trode Khangsar Chapel in Lhasa, Tibet

Over 400 years ago a great and learned lama Tulku Drakpa Gyeltsen was famed in Mongolia, Tibet, Nepal and China for being very saintly and compassionate. He resided in his residence (Zimkhang Gongma Ladrang) in Drepung Monastery. His root guru was H.H. the Omniscient 4th Panchen Lama and his close dharma brother was the 5th Dalai Lama.

The 5th Dalai Lama and Tulku Drakpa Gyeltsen had a very close and dharmic relationship and often went to receive teachings together from the 4th Panchen Lama. They were close in age. They both became very learned and well known. During this time, the Dalai Lama was enthroned as a Dharma King of Tibet. But more people went to see Tulku Drakpa Gyeltsen for teachings, initiations and divinations. This made the attendants of the 5th Dalai Lama feel threatened that Tulku Drakpa Gyeltsen’s fame might usurp the power of the 5th Dalai Lama. So they had a khata forced down his throat. At that moment, Tulku Drakpa Gyeltsen dissolved his psychic winds and generated the wish to be a great guardian of Buddha and Tsongkapa’s teachings. As his consciousness dissolved, he entered ‘bardo’ as a dharma protector of the highest order (jikten depey sungma). Many signs were seen throughout Lhasa at this time and the earth was said to have shaken in Lhasa. This event was already predicted to Tulku Drakpa Gyeltsen’s previous incarnation when he was one of the 8 main disciples of Lord Tsongkapa the Supreme Master and he served Tsongkapa directly by building Gaden Monastery.

When the 5th Dalai Lama heard what his scheming and power-hungry attendants had done, he was very distressed. He was very sorry Tulku Drakpa Gyeltsen was murdered and dishonored as he was a great dharma master. The 5th Dalai Lama composed an apology to Tulku Drakpa Gyeltsen. In Lhasa, tens of thousands gathered for the cremation of Tulku Drakpa Gyeltsen’s holy body. During the cremation, the 5th Dalai Lama’s apology was read out at which flames spontaneously arose from the body of Tulku Drakpa Gyeltsen commencing the cremation. From the body, during cremation, a powerful whirlwind of smoke tunneled into the sky for all to see as this was an indication Tulku Drakpa Gyeltsen’s consciousness has arisen as the Dharma Protector Dorje Shugden. The Dharma Protector Setrap immediately recognized this new protector Dorje Shugden and ‘enthroned’ him as a powerful Dharma Protector in the realm of the Buddhas. From this, Setrap and Dorje Shugden are closely connected and very close working hand in hand always. After the cremation, the great 5th Dalai Lama built a Dorje Shugden chapel on the spot the cremation took place and named it Trode Khangsar. The 5th Dalai Lama commissioned the statue of Dorje Shugden in this chapel and had monks installed in the chapel to do continuous propitiations to Dorje Shugden. Trode Khangsar Chapel was a commemoration to Tulku Drakpa Gyeltsen who was wronged and also a celebration of his consciousness arising as the World Peace Peace Protector Dorje Shugden.

This Trode Khangsar Chapel still exists now in Lhasa where many make pilgrimages there. It is in good condition and was recently renovated. It is over 400 years old and a testimony to the respect the Great 5th Dalai Lama had to Tulku Drakpa Gyeltsen who arose as Dorje Shugden.

I have visited this holy chapel in Lhasa years back. I’ve never heard of it till I was in Lhasa and by chance, I was told about it which I was happy to visit. I could not find the place but strangely a bunch of pilgrims from Amdo told me they would show me how to get there in Lhasa.

This short video is a short clip of this holy Trode Khangsar Chapel in Lhasa today commemorating Dorje Shugden, built by the great 5th Dalai Lama. The great 5th Dalai Lama even composed a prayer to Dorje Shugden which is still available today and we can recite to invoke the blessings, protection, and assistance of World Peace Protector Dorje Shugden.

Tsem Rinpoche

Read more: Trode Khangsar – A 400-year-old Dorje Shugden Chapel in Lhasa
https://www.tsemrinpoche.com/tsem-tulku-rinpoche/dorje-shugden/trode-khangsar-%E2%80%93-a-400-year-old-dorje-shugden-chapel-in-lhasa.html

Short video: https://www.youtube.com/watch?v=FTybDwTeLAM

__________________________________

The 5th Dalai Lama’s Prayer to Dorje Shugden

HUM
Though unmoving from the sphere of primordial spontaneity,
With wrathful turbulent power, swifter than lightning,
Endowed with heroic courage to judge good and bad,
I invite you with faith, please come to this place!

Robes of a monk, crown adorned with rhinoceros leather hat,
Right hand holds ornate club, left holds a human heart,
Riding various mounts such as nagas and garudas,
Who subdues the mamos of the charnel grounds, praise to you!

Samaya substances, offerings and torma, outer, inner and secret,
Favourite visual offerings and various objects are arranged.
Although, previously, my wishes were a bit dense,
Do not stop your powerful apparitions, I reveal and confess!

Now respectfully praising with body, speech, and mind,
For us, the masters, disciples, benefactors and entourages,
Provide the good and avert the bad!
Bring increase like the waxing moon in spiritual and temporal realms!

Moreover, swiftly accomplishing all wishes,
According to our prayers, bestow the supreme effortlessly!
And like the jewel that bestows all wishes,
Always protect us with the Three Jewels!

From: http://www.dorjeshugden.org/practice/the-5th-dalai-lamas-prayer-to-dorje-shugden

Tibetan prayer from: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/dorje-shugden/the-14th-dalai-lamas-prayer-to-dorje-shugden.html

Wai Meng Wan on Jun 29, 2016 at 1:15 am

There are a whole mountain of information about the greatness on Je Pabongka. Je Pabongka was the Gaden Oral Lineage holder of the Gelug order. He is the Guru of all Gurus. It is so inspiring to read about the deeds and actions of Je Pabongka.

JP on Apr 1, 2016 at 1:26 pm

Reading about HH Pabongka Rinpoche from various sources gives me a much better insight to the qualities of HH and what a remarkable teacher he was. HH’s close students became the tutors of HH the Dalai Lama and teachers of all teachers. This speaks volumes of HH Pabongka’s ability to teach.

Critics putting HH down and making allegations that HH promotes sectarianism are all driven by selfish and political agendas. It’s so illogical that a teacher who can produce Tibet’s most esteemed and important lamas are branded so negatively. It’s like accusing Lord Buddha of being sectarian because he only promotes HIS own path towards enlightenment and no other paths.

Chris Chong on Feb 7, 2016 at 4:00 am

Dear Rinpoche,

Thank you for sharing this in depth and extensive article on Pabongka Rinpoche. It is totally mind blowing on how Pabongka Rinpoche had left his impression on all these Highly Attained Lamas.

From this articles, I had came to realise how fortunate I am to be able to meet with the teachings on Lamrim. All the effort that Pabongka Rinpoche went through to compile and distill all the teachings into the 24days course book, Lamrim is amazing. I rejoice on this. Because of his kindness and Trijang Rinpoche’s kindness, I am able to learn this supreme teaching with ease just by the book.

Humbly,
Chris

Pastor Han Nee on Feb 6, 2016 at 8:37 pm

In various ways, Kyabje Pabongka Rinpoche has been described with great love, and with the deepest respect, as the greatest Gelugpa Master or “probably the most influential Gelug lama of this century, holding all the important lineages of sutra and tantra and passing them on to most of the important Gelug lamas of the next two generations
If you have ever received a teaching from a Gelug lama, you have been influenced by Pabongka Rinpoche”.(Michael Richards).

The 24 Day teaching of the Lamrim in 1921 (which was transcribed by Pabongka’s heart disciple Kyabje Trijang Rinpoche), a highly practical teaching, is as relevant to Westerners today, as it was to the Tibetans who were there listening to his 24 Day teaching in 1921.Michael Richards also describes it as “the culmination of the Lam-rim tradition”, and goes on to say that a Lam-rim text like ‘Liberation’ may never be written again.

The Lamrim tradition is a rich tradition , showing an unbroken transmission of Lord Buddha’s teachings of 2600 years ago. Atisha had “put the Buddha’s teachings into logical order, delineating a step-by-step arrangement that could be understood and practised whoever wanted to follow the Buddhist path, irrespective of his or her level of development”(Michael Richards).

So many luminaries among the greatest Masters of this age -Kyabje Trijang Rinpoche, Kyabje Zong Rinpoche, Rilbur Rinpoche, Geshe Lobsang Tharchin Rinpoche and many more, who were his students – have paid heartfelt homage to Kyabje Pabongka Rinpoche.Two of his greatest students -Trijang Dorjechang and Ling Rinpoche – were the two tutors of the Dalai Lama. How can he be less than what he is -the greatest and most influential Gelug Master of this age?

Rilbur Rinpoche – “I have had some success as a scholar, and as a lama I am somebody, but these things are not important. The only thing that matters to me is that I was a disciple of Pabongka Rinpoche…..To my mind he was the most important Tibetan lama of all”.

Ven Helmut Gassner, an Austrian monk and a pioneer of Tibetan Buddhism in the west, establishes the place of Dorje Shugden in the rich Gaden Oral tradition passed from Pabongka Rinpoche and through his heart son Kyabje Trijang Rinpoche ,as follows:

“The great master Pabongka was in the first half of the twentieth century the pivotal or key lineage holder of the Oral Geden Tradition. Many other teachers before him mastered certain aspects of the tradition’s teachings, but it was Pabongka Rinpoche’s particular merit to locate and find all these partial transmissions, to learn and realize them, and bring them together once again to pass them on through a single person. In his lifetime there was hardly a significant figure of the Geden tradition who had not been Pabongka Rinpoche’s disciple. Kyabje Trijang Rinpoche was the one capable of receiving and passing on the entirety of the Oral Gaden Tradition once again. The Dorje Shugden practice is an integral part of that tradition.”

Sarah on Feb 1, 2016 at 9:25 pm

In his autobiography “Le Lama Venu du Tibet”, Venerable Dagpo Rinpoche, incarnation of Pabongka Rinpoche’s root guru, i.e. Dagpo Lama Rinpoche Jampael Lhuendrub Gyatso, said that he met Pabongka Dorjechang at the age of seven when he was brought to Lhasa. Pabongka Rinpoche, who was giving an initiation of Vajrabhairava at the time, was very pleased, put him on a little throne and offered him sweets.

Two years later, at age nine, Dagpo Rinpoche joined an audience of 3000 people at Dagpo Monastery to listen to Pabongka Rinpoche’s Lamrim teachings which lasted about a month. When he went to pay homage to Pabongka Rinpoche, the latter declared, “The incarnation of Dagpo Lama Rinpoche must receive for the first time the Lamrim in its entirety.” Dagpo Rinpoche recalled that Pabongka Dorjechang never used harsh words during the teachings and did not reprimand those who were distracted. Instead, he would make everyone relax by telling little stories which, for Dagpo Rinpoche, were easy to remember. Each time Pabongka Rinpoche referred to his root guru, he would raise his hands on top of his head, hid his tears with his robe and stood up instinctively as a sign of respect.

Dagpo Rinpoche said that when Pabongka Rinpoche saw him for the first time, he had stood up and had cried. He considered Dagpo Rinpoche as the reincarnation of his revered and beloved teacher. On his private altar, there was a statue of Dagpo Lama Rinpoche in pure gold and in front of the statue was a silver cup full of tea. Every morning, he would start the day with an offering of tea to his teacher.

When the teachings ended, Pabongka Dorjechang uttered these strange words: “I received my first instruction of the Lamrim in this monastery of Dagpo Lama Rinpoche, and now I have offered it back to him.” Dagpo Rinpoche explained that it was later that everyone understood the meaning of the message. Pabongka Rinpoche had come to Dagpo Monastery to bring the teaching of the Lamrim and to confer to the sangha there the duty of torchbearers, to carry on the tradition of teaching the Lamrim.

Bradley Kassian on Jan 30, 2016 at 8:19 am

Kyabje Pabongka Rinpoche was a great treasure to this world. We all should be greatful to the contributions he made at spreading the Buddhadharma.He taught many of the lamas that are now spreading the Dharma across the globe. A person of his caliber is a rare occurrence indeed, and for us that follow his teachings directly or indirectly we should rejoice at this good fortune.

Sarah on Jan 29, 2016 at 11:42 pm

Kyabje Pabongka Rinpoche was indeed one of the greatest Gelug lamas that ever lived. When reading Khensur Lobsang Tharchin Rinpoche’s work “Tsongkhapa. The Principal Teachings of Buddhism”, with a commentary by Pabongka Rinpoche on the Three Principal Paths, I was pleasantly surprised to read that Pabongka Rinpoche could be the incarnation of Ngawang Drakpa, (tsakophopo), “that friar from Tsako” to whom Tsongkhapa had written his intructions on the “Three Principal Paths”, referring to him as “my son” in the final verse of the text. According to Khensur Lobsang Tharchin, Pabongka Rinpoche’s biographer wrote that Ngawang Drakpa belonged to a group of Tsongkhapa’s students named the “Original Four”. He was very close to Tsongkhapa and was a master of both the sutra and the tantra.

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What Others Say About H.H. Pabongka Rinpoche

H.H. Kyabje Trijang Dorje Chang on Kyabje Pabongka Rinpoche

About H.H. Kyabje Trijang Rinpoche

Sermey Jetsun Khen Rinpoche Losang Tharchin on Kyabje Pabongka Rinpoche

About H.E. Khensur Rinpoche

Khen Rinpoche Losang Tharchin on Meeting Pabongka Rinpoche for the First Time

Khensur Lobsang Tharchin Praises Pabongka Rinpoche’s Speech

He Displayed Tremendous Abilities As A Public Teacher

Gradually He Began To Build Up A Huge Following and Displayed Tremendous Abilities As A Public Teacher

H.H. Kyabje Zong Rinpoche on Kyabje Pabongka Rinpoche

About H.H. Kyabje Zong Rinpoche

Kyabje Zong Rinpoche Speaks of Kyabje Pabongka Dorjechang

Vast Qualities…

A Bodhisattva…

Je Pabongka was Heruka…

Dalai Lama Acknowledges A Great Teacher…

“If We Lose Faith in the Lineage, We Are Lost…”

Ribur Rinpoche on Kyabje Pabongka Rinpoche

About Ribur Rinpoche

Pabongka Rinpoche: Excerpts from A Memoir by Ribur Rinpoche

Pabongka Rinpoche Meets His Root Guru

On His Practical Style of Study

Faithful Minds See The Miraculous

Ribur Rinpoche Meets The Pabongka Rinpoche

More Stories of Pabongka Rinpoche from Ribur Rinpoche

Pabongka Rinpoche’s Reaction To Having A Beautiful Residence Built For Him

Ribur Rinpoche On Studying The Lamrim From Pabongka Rinpoche

On Visiting Pabongka Rinpoche

Kyabje Pabongka Gives the Initiation of Heruka

The Most Important Tibetan Lama of All

A Great Protector

Main Qualities

On Humility

Relics

The Only Thing that Matters

Regarding allegations that Pabongka Rinpoche was a sectarian Lama who presided over the destruction of the monasteries and sacred images of other traditions

Regarding His Realization

Regarding Kopan Monastary Giving Up Dorje Shugden Practice

Lama Zopa Has Strong Faith in Pabongka Rinpoche’s Teachings

Pabongka Rinpoche, A Supreme Teacher and Practitioner

The Greatness of Pabongka Rinpoche, as Heard and Narrated by Lama Zopa

Pabongka Rinpoche Realized Bodhicitta

Spiritual Benefits of Serving an Enlightened Master

Geshe Ngawang Dhargyey on Kyabje Pabongka Rinpoche

About Geshe Ngawang Dhargyey

He Was Essentially Heruka…

H.E. Choden Rinpoche on Kyabje Pabongka Rinpoche

About H.E. Choden Rinpoche

Admiring Pabongka Rinpoche…

Khyongla Rato Rinpoche on Kyabje Pabongka Rinpoche

About Khyongla Rato Rinpoche

The Power of Pabongka Rinpoche’s Teachings

Khyongla Rinpoche’s Prayers

Khyongla Rinpoche Describes Pabongka Rinpoche’s Teachings

Ven. Helmut Gassner on Kyabje Pabongka Rinpoche

About Helmut Gassner

A Supreme Teacher

All Significant Lamas Were Students of Pabongka Rinpoche

A Simple Lama, Worldly Affairs Did Not Influence Him

Instrumental in Preserving the Lineage

Michael Richards on Kyabje Pabongka Rinpoche

Glenn Mullin on Kyabje Pabongka Rinpoche

The Greatest Living Gelukpa Lama

The Contents of the Eleven-Volume Lhasa Edition of Phabongkha’s Collected Works, Together with the Contents of the Twelfth Volume as Found in the Potala Collection

Kyabje Pabongka Rinpoche’s Sungbum

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33 Responses to What Others Say About H.H. Pabongka Rinpoche

Divination (‘mo’) Text by Dorje Shugden

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