Venerable Gelek Rinpoche who composed this text about Pabongka Rinpoche

(By Tsem Rinpoche)

If you look at the influential lamas of today who are doing great works around the world, it would be safe to say all of them can count His Holiness Kyabje Pabongka Rinpoche as their direct teacher or lineage teacher.

As a young monk Pabongka Rinpoche was not known to be a good student. In fact his monk classmates knew him as someone who did not excel in his studies and had trouble memorising the texts. They even made fun of him for being a dullard. That changed when Pabongka Rinpoche was under the direct tutelage of his teacher Dagpo Jamphel Lhundrup Rinpoche who taught him the Lamrim which Pabongka Rinpoche meditated on for many years.

Pabongka Rinpoche taught tirelessly and unlike many of the lamas of his day, Pabongka Rinpoche also gave extensive teachings to the laity. He was known for his skill in conveying complex Buddhist philosophy in simple laymen’s terms. This reflects his in-depth knowledge to be able to summarise these deep concepts for the everyday person. Pabongka Rinpoche counted among his students tens of thousands of monks who came from the three great monasteries of Tibet: Gaden, Sera and Drepung. As a result, most of the Gelug practices, teachings and knowledge that exists in the world today can be said to stem from Pabongka Rinpoche because through his works, he created thousands of teachers. And Kyabje Pabongka Dorjechang heavily promoted the practice of Dorje Shugden to his students all over Tibet who then transmitted the tradition and practices down to their disciples.

Pabongka Rinpoche was such an incredible lama and there is so much that can be said about his great deeds. But one of the activities he is extremely renown for is his 24-day Lamrim teaching which was later written up by his student His Holiness Kyabje Trijang Rinpoche, the junior tutor of the Dalai Lama. This book can be found in Gelugpa centres all over the world and until today, it is still used as the core study text. It is one thing to teach from a book, but it takes a lama of incomparable skill, scholarship and attainments to summarise the essence of all the teachings and to convey it as a simple, relatable guide for practitioners that is timeless and universally relevant.

So it goes without saying that there are many biographies and texts out there about this great lama who is one with Heruka. But I wish to share with you here this write-up by the Gelug lama Gelek Rinpoche who was himself recognised by Kyabje Pabongka Dechen Nyingpo as a tulku. You can see how powerful the attainments of Kyabje Pabongka Rinpoche is from this writing by Gelek Rinpoche. It is a must read!

When we read biographies about holy practitioners, it is to inspire us towards greater practice and improvement. It is also to inspire more appreciation for the Dharma teachings that we receive since we know the source and sometimes, the obstacles that these teachers had to endure in order to keep the teachings and practices alive. So please do read up carefully about this attained being and be inspired.

Tsem Rinpoche

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HH Kyabje Pabongka Dorjechang (click to enlarge)

Title of the book: Vajra Yogini Teachings
Commentary: Gelek Rinpoche
Published by: A Jewel Heart Transcript
Publication year: 1986 – 2002

[Below, content of the book typed out from page 35 – 40]

Pabongka Rinpoche and the Thirteenth Dalai Lama

During the thirteenth Dalai Lama’s period, Pabongka was giving teachings and a lot of people were following him and respected him. But somehow he was never acceptable to the thirteenth Dalai Lama, who always looked for some excuse to punish Pabongka – always. Both were great Lamas. The thirteenth Dalai Lama is a true incarnation of Avalokiteshvara and Pabongka was a true incarnation of wrathful Avalokiteshvara, i.e. Heruka. He was an actual living Heruka. That is why he is referred to as Dechen Nyingpo. So if you trace them back, they are both Avalokiteshvara. But the thirteenth Dalai Lama was Dalai Lama and he had the power. If you read Pabongka’s biography is says there that he landed in the Dalai Lama’s court four, five times. Somehow, the thirteenth Dalai Lama always had to find some excuse to punish Pabongka.

Click to enlarge

One such excuse he found when Pabongka went to Eastern Tibet. At that time Pabongka was becoming quite old, not very old, in his late fifties, but he was of huge size, he was gigantic – to use ordinary language, he was big and fat. He had to be lifted by two or three people and could not move very much. Therefore he was carried around in one of these palanquins that is carried by 4 or 6 people. That’s how Pabongka traveled. It is considered a privilege. When he came back to Lhasa, the thirteenth Dalai Lama had heard about the way he was carried. So he summoned him and asked, ‘Who gave you permission to travel in a palanquin?’

So he made him do prostrations in Norbulingka, the summer palace of the Dalai Lamas, during the government meetings. He had to do prostrations there for seven days and also for seven days in Drepung, Sera and Ganden monasteries. In addition, he had to make offerings and distribute money to all the monks there. Now the problem came when Pabongka started with the prostrations. It was the Dalai Lama’s order, so he had to follow it. Now, in the government’s court most of the officers there were his disciples. They were scared of the Dalai Lama in one way and in the other way they were scared of Pabongka prostrating. So when he started the prostrations everybody was either moving this way or that way, trying not to be in front of Pabongka.

It was similar when he prostrated in the monasteries. Drepung had about twelve thousand monks at the time, Sera seven thousand and Ganden five thousand. Normally, Drepung was supposed to have seven thousand seven hundred, Sera five thousand five hundred and Ganden three thousand three hundred, but the numbers had increased very much. When Pabongka started prostrating at Drepung, everybody got up, because everybody was Pabongka’s disciple. This sort of thing happened a number of times.

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The last is the most interesting one. Pabongka introduced the Southern Lamrim tradition, called Shargyu. This tradition somehow was not popular in Tibet and one could not find much of a proof of where it came from; it was not available in the regular books. So some talk among the learned scholars had started, saying, ‘How come this Pabongka has introduced this funny system of the Southern tradition of Lamrim? He went to some corner of Tibet, a little village, where he found an old monk who was sitting in retreat somewhere and then he brings us such a thing called the Southern tradition of the Lamrim.’

The Southern tradition was what Pabongka had studied under Dagpo Lama Rinpoche. Then Pabongka started giving teachings in Lhasa. At that time he had a large number of followers, almost all the monks of the three great monasteries besides almost ninety percent of the lay people in Lhasa and the surrounding areas. Wherever Pabongka gave teachings there were bound to be three to four thousand people. So people started talking about where this tradition might have come from. Finally, the thirteenth Dalai Lama wrote Pabongka a note, saying, ‘It seems that you are introducing such a strange teaching called the Southern tradition of Lamrim and I have carefully observed the 18 volumes of Tsongkhapa’s work and have found no trace of it. So where did you find such a thing? If you have a way to prove it, you should prove it within two days. If you can’t prove it, you should surrender and declare yourself a fraud.’ That was the note Pabongka received. Moreover, it was backdated to two days earlier and it was not delivered until one hour before he was supposed to appear in the Norbulingka. So, it was almost the deadline.

Kyabje Pabongka Rinpoche in tantric dress (click to enlarge)

There was hardly one hour’s time. And Pabongka was a very slow-moving person. They had to hurry very much. Pabongka wore the normal robes and went to Norbulingka. Normally, every explanation or punishment was done in the place where the government officials gathered together, sort of publicly. But the chamberlain of H.H. the Dalai Lama as well as most of the senior officers happened to be Pabongka’s disciples. So, instead of calling him into that public gathering place, they called him into the chamberlain’s house first. Normally, when you receive an order of the Dalai Lama, you have to bow down and the officers would not get up, no matter whoever you might be. But in his house on that day, the chamberlain had built a little throne and asked Pabongka to take his seat there. It was a throne in the sense that on the bed he might have added an extra cushion or something. So Pabongka sat there and the two officers sat on the floor. And then they informed Pabongka what was going on with that order. Then Pabongka said, ‘I would like to consult with my manager’. The two officers said, ‘Yes, by all means’. Pabongka said to his manager, ‘Well, His Holiness gave that order. What shall we do now?’ (Pabongka was a peculiar person, according to his manager. The manager said, ‘Unless I was able to start his fire, he would not act. He had to be pushed and get a little excited’).

Wall painting of Pabongka Rinpoche in Chatreng Sampheling Monastery. Click to enlarge

The manager replied, ‘If it has something to do with the economic affairs or it has to do with administration of the labrang , then I am fully responsible and know how to reply. But this is a spiritual matter. This is dealing with the teachings and I am not the one who sits on the throne and teaches. It is for you to answer. His Holiness is saying that these teachings you had given, this so called Southern tradition, if it is a true teaching, you have to prove it today. You have to be able to say, ‘This is true because of this and proof is here and Buddha has also said it there and Buddha’s disciples in India have said it somewhere and this Lama has said it is in such and such a book’. In this way you have to prove it today and if you can’t, you have to give them a scarf and say, ‘I am very sorry I have cheated everybody. From now on I will behave myself’. That is what you have to do and there is nothing to seek counsel from me for.’

Pabongka looked at the government officers and they sort of bowed down a little and did not say anything. Then Pabongka asked the manager again, ‘Is it really that serious?’ and the manager answered, ‘His Holiness is not only a spiritual leader, but also has political power. So it is up to him what punishment he will give to you. He can also openly declare that the teaching is not genuine and then nobody can practice it. It is his decision.’ Then Pabongka asked the government officials, ‘Is that possible? Would His Holiness really go to that extent?’ and they said, ‘Yes, he may do it.’ So Pabongka thought for a moment and then said, ‘Under these circumstances, I shall reply. I shall dictate and you go ahead and take notes.’

Then Pabongka started quoting, ‘The Buddha said in this sutra and that sutra and in the collected works of the Buddha in volume such and such this is written and right at this moment Your Holiness is sitting in your room and if you look at your back in the third shelf, open that book and read on page 146 at the back side the 6^thline, there it says this, this, and then of you look on your left side, on the second shelf, the second volume number, this and this, pull that book out and there it says this, this, this…’ and the officers looked at Pabongka, startled and busily took notes.

Thangka of Kyabje Pabongka Rinpoche (click to enlarge)

And Pabongka continued, ‘This is the proof from the Kanjur and if you read this book by Asanga which is available in Your Holiness’s room on such and such a shelf in the outer volume whose color is this and the inner book is this and then if you look at line this, line that, page number this and this you will find it. And from the Tibetan tradition, look at the works of your late master, Purchog Jampa Rinpoche, in volume number four of his collected works, which is on Your Holiness’s bedroom on such and such a shelf and the color of this cloth is this and the page number is that.’

That’s what Pabongka dictated and afterwards they read it out and it was okay, a dictation with good poetic words and everything. That was then presented to His Holiness. His Holiness checked his volumes and it happened to be correct! Everything! And then His Holiness made a lot of inquiries about who had informed Pabongka that this volume was there and that volume was there, but everything proved to be correct.

I have talked to Pabongka’s manager-disciple who came to India and lived there for many years. I was studying Tibetan history at that time. He was a very old man, in his early 90s. Before he died, I had a detailed talk with him, and he told me what happened in this period. Pabongka’s biography was not available at the time to us in India. Later, when the Chinese opened Tibet, it came out. Now it is available in two volumes. This story is also included in his biography, I noticed later.

I happened to be the last person to interview this manager and he told me many things. With tears, because he was dying. He was already on his deathbed and after my interview he did not live for more than a couple of weeks. His memory was very sharp and he regretted many of the things he did. Pabongka called him ‘son’. Actually he was his nephew or a first cousin or something, but he always called him ‘son’, although he behaved so wildly. Everybody knew. This manager called himself ‘The man of Rolex’. He bought himself the best horse, the best gun and the best watch, which was a Rolex. Even my father said about that manager, ‘This man is wild.’

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My late father, Demo Rinpoche, was also one of the best among the great disciples of Pabongka. He studied with H.H. Trijang Rinpoche and before he passed away, he told my brother – I was already in India at that time – ‘I have only one regret in my life.’ He himself was the younger half-brother of the thirteenth Dalai Lama, who has squeezed Pabongka a little bit. My father did not like that, so he insulted the thirteenth Dalai Lama many times. Before he passed away, he said, ‘My only regret is that I have insulted H.H. the Dalai Lama on several occasions rather badly. I did this because of Pabongka, who is my master. I requested him a number of times to protect Pabongka and he did not listen, so I insulted him several times.’

This manager was really wild. Even during Pabongka’s teachings; when there were two thousand to three thousand people and something happened outside the teaching hall, perhaps somebody was not behaving properly or something, the manager would not hesitate to get up and give him a slap. Straightaway. He would pick up somebody’s shoes from the back and hit anybody. And nobody would say anything, because of Pabongka. Pabongka Rinpoche sort of always ignored what he did. He let him do anything.

My previous incarnation was a Gyüto tantric college abbot. When people were supposed to look for my reincarnation, they decided not to go ahead with it at all. Finally Pabongka insisted, ‘You must look for the reincarnation. It is very important and you have to do it.’ And the disciples of Pabongka, especially the senior manager who would normally listen to whatever Pabongka said, requested, ‘If you tell me to jump into the fire, I will jump. If you tell me to jump into the river, I will jump. But don’t tell me to look for that reincarnation, because it would be a big problem for me. If the reincarnation happens to become a good lama, it is okay, it is useful. But in case he turns out to be a wild one, then all his non-virtuous actions will fall on me. So it is better if I jump into the fire.’ But Pabongka still insisted and in the end they had to listen to him. Then the manager tried to find excuses. He said, ‘We have no money, we have no people, nothing, everything has already been distributed.’ Then Pabongka said, ‘When I was young, I had no money, I had nothing, not even tsampa. ‘ Pabongka said that he used to fill up his sack three quarters full with sand up and put a little tsampa on the top. So whenever he was hungry, he smelled the tsampa and took a little bit. That’s all. That is how poor he was. And now he said to that manager, ‘There is so much wealth accumulated around here now, and even though the ‘son’ is throwing some here and there, there is still a lot available. You have only excuses. This is not right. They are not correct reasons. You have to look for the reincarnation.’

My statue of Kyabje Pabongka Rinpoche (click to enlarge)

Pabongka’s manager was really wild. He told me at the last minute that he had done only one good deed. That was when the late Reting resigned as the regent in 1938 and handed over the regentship to another Rinpoche called Talungdra. Before he did, Reting wrote Pabongka a note asking Pabongka if, as he had to be away from the regency for three years, would Pabongka act as the ruler in the meantime on his behalf? Pabongka informed his manager, ‘Look, this has come. Would you like us to accept and become regent of Tibet?’ and he showed his manager the letter. The manager said, ‘I will think tonight. This is a political matter. I will decide and tell you tomorrow.’ Pabongka agreed. The next morning the manager came up to Pabongka and offered him a scarf, prostrated three times and said, ‘We don’t need any regency at all; whatever you are and the teachings you have given, that is good enough. Please remain as you are and don’t accept the regency.’

Wall painting of Pabongka Rinpoche in Chatreng Sampheling Monastery. Click to enlarge

At first Pabongka seemed to be taken aback, ‘People are trying to give me the regency from right and left. When I get such an offer, this fellow here has a chicken heart. He can’t even accept it.’

The manager thought that this remark did not really suit Rinpoche’s thought, but anyway he said, ‘Whether it suits your thoughts or not, if you become regent, all the good work you have done will be damaged. You will have to deal with political matters and then everything will be finished. Every commitment of the master-disciple relationship will be broken. There will be nothing, so please don’t accept! ’ That’s what he requested. Pabongka was actually very happy about that. He rejected the offer and Talungdra became regent.

After that, Pabongka left for the South of Tibet and he wrote a letter to his manager, when he was only one day from Lhasa, in which he called him ‘son, the only son, the essence of the heart.’ That is what Pabongka’s manager told me.

Pabongka was a staunch Gelugpa. Look at his work: he does not say anything bad about other traditions, but he always shows the extraordinary qualities of Tsongkhapa’s teachings. Some people were saying that he was not Manjushri or Avalokiteshvara, but a devil manifesting in the form of Avalokiteshvara. Some people go to that extent. In true reality, that is not the case. However, some unfortunate incidents took place in Eastern Tibet. There were a lot of insults, really bad incidents.

This incarnation of Kyabje Pabongka Rinpoche was after Dechen Nyingpo (the famous one in Tibet) and before the current incarnation. This particular incarnation passed into clear light around 30 years old. (click to enlarge)

When Pabongka went to the East, to Kham, the Bönpos attacked Pabongka so much. All the Böns in Kham gathered together and continuously, day and night, directed black magic against Pabongka. That happened a number of times: there were a number of incidents. Once, when Pabongka was going over a high pass and it was all snow, suddenly a huge storm came and everybody was carried up and down by it and there was quite a lot of damage. There was no harm done to human life, but quite a lot of material damage. Finally, when they made it to the other side of the mountain, Pabongka said, ‘No one should come into my tent.’ He sat there for a while and when the thunder came, together with lightning, Pabongka collected the lightning in his pocket and kept it there for a while. Finally he called somebody and told him, ‘Take this here and throw it outside, that way.’ And when they threw it out, they could see sort of red colored light and liquid inside the lightning and this burnt the grass and everything. He had collected it like that. Such things happened a number of times.

That manager, I think, kept all that in his mind. Without Pabongka knowing about it – he told me personally – he went into those Bönpo monasteries and when he found out that there were forty or eighty people there, he collected three hundred volunteers, went there at night and punished them. He destroyed those places, burnt them to the ground. He did that, totally. Even Pabongka himself said, ‘What happened here? The other day I saw there was a monastery, and now there is nothing. What happened?’ The manager kept on telling him, ‘Oh, you are mistaken, nothing was there’, but actually, that’s what he did. People thought it was a bit much, and many took it for granted that it happened on Pabongka’s order. So some people started to insult Pabongka and began saying bad things, all because of this manager’s acts.

Pabongka Dechen Nyingpo’s previous incarnations, Pabongka is said to be not really the reincarnation of Pabongka, but of Drupchen Nagpo Chöpa [Nagpopa], that is the great siddha Kanhapa, and also of the great Changya Rölpai Dorje. If you read the biographies of Pabongka’s previous incarnations, written by Kyabje Trijang Rinpoche, you will see both Nagpopa and Changya Rölpai Dorje listed there, but not the previous Pabongka. That sometimes happens in the Tibetan incarnation tradition. They switch each other’s lineages. Sometimes somebody occupies somebody else’s place and they cannot get it. So they are sort of pushed out. It happens quite often.

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. This name refers to Heruka [Drinker of blood]. There is a story about that place in Nagpopa’s biography. Pabongka went to this area three times in his lifetime. When he first went there, this image spoke to him, opened the mouth and a tremendous amount of nectar came. He collected the nectar from the mouth of Heruka in the presence of sixty or seventy people. This nectar was made into nectar pills. Our current nectar pills originate from there.

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.”

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/

1. 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/
2. 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/
3. 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/
4. 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/

1. 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/
2. 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/
3. 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/
4. 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/
5. 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/
6. 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/
7. 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/
8. A Compilation of Lineage Guru Supplication Texts and so forth.
   bla brgyud gsol ‘debs sogs kyi skor phyogs gcig tu bsgrigs pa/
9. 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/
10. 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/
11. 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/
12. 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/
13. 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/
14. 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/

1. 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/
2. 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/
3. 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/
4. 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/
5. 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]
6. 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/
7. 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/
8. 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/
9. 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/
10. 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/
11. 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/
12. 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/
13. [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/
14. 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/]
15. 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/
16. 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/
17. 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

1. 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/
2. 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/
3. 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/
4. 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/
5. 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/
6. 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/
7. 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/
8. 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/
9. [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/]
10. 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/
11. 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/
12. 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/
13. 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/
14. 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/
15. 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/]
16. 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/
17. Notes on The Essence of True Eloquence
    drang nges legs bshad snying po’i zin bris/
18. Fragmentary notes on Bodhisattvacaryāvatāra
    byang chub sems dpa’i spyod pa la ‘jug pa zhes bya ba bka’ mchan thor bu/
19. Bodhisattvacaryāvatāra Outline
    spyod ‘jug sa bcad/
20. 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/

1. 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/
2. [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/]
3. 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/
4. 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/
5. 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/
6. 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.]
7. 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/
8. 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/
9. The Root Text of the Seven Points of Mind Training
   blo sbyong don bdun pa’i rtsa ba/
10. [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/]
11. 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. 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/
13. 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/

1. 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/
2. A Collection Regarding the Sādhanas of the Highest Deities
   lhag lha’i sgrub thabs skor phyogs bsgrigs/
3. 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/
4. 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/
5. 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/
6. On Sealed Teachings
   gsung bka’ rgya ma’i skor/
7. Some Scattered Teachings Compiled Together
   gsung thor bu ba ‘ga’ zhig phyogs gcig tu bkod pa/
8. A Compilation of Various Questions and Answers on Sutra and Tantra
   mdo sngags skor gyi dris lan sna tshogs phyogs gcig tu bsgrigs pa/
9. 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/
10. [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/]
11. [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/]
12. 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/
13. 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/

1. 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/
2. 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/
3. [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/]
4. 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/
5. 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/
6. 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.]
7. 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/
8. 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
9. 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/
10. 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/
11. [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/]
12. 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/
13. 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/
14. 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/
15. 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/
16. 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/

1. 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/
2. 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/
3. 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/
4. “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/
5. 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]
6. 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]
7. 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.]
8. 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/
9. Explanatory Notes on the Root Mantras of Cakrasaṃvara Father and Mother
   ‘khor lo sdom pa yab yum gyi rtsa sngags kyi mchan ‘grel/
10. [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/

1. Verses for Intervals in the Contents of the Kangyur- Volume One.
   bka’ ‘gyur dkar chag gi bar skabs tshigs bcad stod cha
2. Verses for Intervals in the Contents of the Kangyur- Volume Two.
   bka’ ‘gyur dkar chag gi bar skabs tshigs bcad smad cha
3. 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/
4. [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]
5. 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/
6. 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)

1. 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/
2. 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
3. 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/”]
4. [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/“]
5. [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/]
6. 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/
7. 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/
8. 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)

1. [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

1. 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/
2. 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/
3. 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/
4. 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/
5. 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/
6. 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/
7. Notes for Ocean of Attainments: The Burning Offering for Solitary Hero Vajrabhairava
   de’i sbyin sreg dngos grub rgya mtsho’i zin bris/
8. 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)

For more interesting information:

• The Dorje Shugden category on my blog
• H.H. KYABJE PABONGKA RINPOCHE (1878–1941)
• Did you know this about Pabongka Rinpoche?
• Kyabje Pabongka Rinpoche in Tantric Dress
• Incomparable Kyabje Pabongka Rinpoche
• His Holiness Kyabje Trijang Dorje Chang
• Trijang Rinpoche and Karmapa

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