Early Life and Education

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 in Tibet.

According to Ribur Rinpoche, one of Je Pabongka’s main disciples: “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.”

As a child he was alleged to exhibit unusual qualities and in his seventh year was taken before Sharpa Chuje Lobsang Dargye, one of the leading religious figures of the day, who “felt sure that the boy must be a reincarnated saint” and foretold that if the child were placed in the Gyalrong House of Sera Mey Monastery, something “wonderful would happen with him in the future.” Later on, he was found to be a reincarnation of the Changkya line, which included the well-known scholar Changkya Rolpay Dorje (1717-1786 AD). The Lamas of this line had done much teaching in the regions of Mongolia and China, including in the court of the Chinese emperor himself, and so the name “Changkya” had strong Chinese connotations. As the Tibetan government and people were already sensitive to the pressures put on them from China, the name “Changkya” was ruled out and the boy declared to be “Pabongka” Tulku instead. Pabongka Rinpoche was never awarded his true name and identity when recognized and throughout his life. His true very high status never officially conferred. His line of incarnations as Changya were not allowed by the Tibetan Govt of that time.

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His Spiritual Guide and Practice of Buddhism

Pabongka received his formal spiritual education at Sera Mey Monastery. 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; however his root Guru or Spiritual Guide was Dagpo Lama Rinpoche (sometimes spelt Tagpo or Thagpo).

The Cakrasaṃvara statue at Drangsong Sinpori (Cimburi). Kyabje Pabongka Rinpoche traveled several times and did prayers in front of this statue. In front of many witnesses, nectar flowed forth naturally from the mouth of the statue in which sacred pills for inner offerings are used by Gelugs till this day. Visions of Cakrasamvara and Vajra Yogini manifested to Kyabje Pabongka on this spot also. (Photograph by Matt Linden).

Ribur Rinpoche described how Je Pabongka met 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.”

Je Pabongka was a keen meditator and emphasized Lamrim, Lojong and Mahamudra. When he had finished his studies at Sera Monastery, he visited Dagpo Lama Rinpoche in his cave and was sent into a Lamrim retreat nearby. According to Ribur Rinpoche: “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.”

Pabongka Rinpoche was a renunciate and eschewed worldly attainments and politics. His faithful attendant once demolished the small old building inhabited by Pabongka Rinpoche while he was a way on a long tour, and constructed in its place a large ornate residence rivaling the private quarters of the Dalai Lama. When Pabongka Rinpoche returned he was not pleased and said, “I am only a minor hermit Lama and you should not have built something like this for me. I am not famous and the essence of what I teach is renunciation of the worldly life. Therefore I am embarrassed by rooms like these.”

According to Rilbur Rinpoche, Je Pabongka was always gentle and never got angry: “Any anger had been completely pacified by his bodhichitta.” Even when long lines of people were waiting for blessings, he would ask each one individually how they were and tap them on the head. Sometimes he dispensed medicine.

His two main spiritual qualities according to his disciples were, from the Tantric point of view, his realization and ability to present Heruka, and from the Sutra point of view, his ability to teach Lamrim. He attributed all his qualities to his own Spiritual Guide, showing him deference throughout his life. Whenever he visited his Spiritual Guide’s monastery, he would dismount as soon as it appeared in view and prostrate all the way to the door and when he left he would walk backwards until it was out of sight.

Pabongka Rinpoche’s full name 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.

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As a Buddhist Teacher

After his graduation from Sera Mey with the attainment of a Geshe degree, Pabongka Rinpoche had great success in his teaching tours through the countryside outside the capital Lhasa, and his fame started to spread. With his great skill as a public teacher, he gradually began to build up a large following, his teachings bringing as many as 10,000 students. These included lay people from all over Tibet, which broke with the long-held tradition of only teaching to those ordained as monks. According to one reincarnate Lama who attended his teachings: “He was an exceptionally learned and gifted scholar, and his interpretation of the Doctrine adhered to the meaning of the Lord Buddha’s words exactly. He was short, broad-faced, and of rather heavy build, but when he opened his mouth to speak his words had such clarity and sweetness that no one could help being moved.” .

Pabongka Rinpoche was the first Gelug teacher who taught lay persons outside the monasteries and became very influential. In his memoir of his root Guru, Rilbur Rinpoche said:

When he taught he would sit for up to eight hours without moving. About two thousand people would come to his general discourses and initiations and fewer to special teachings, but when he gave Bodhisattva vows, up to ten thousand people would show up.

Kyongla Rinpoche described his 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.

The Lharampa Geshe Khen Rinpoche described attending Pabongka Rinpoche’s teachings thus:

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)… 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 humor. 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 neighbors to repeat the joke to them.”

In Liberation in the Palm of Your Hand, Trijang Rinpoche says he attempted to convey the “extraordinary” qualities of Je Pabongka’s teachings, which he described:

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.

Je Pabongka apparently had an ability to reach even those of the higher echelons of society who were not much interested in Dharma. For example, Dapon Tsago, a member of the nobility who held a powerful position equivalent to Minister of Defense, once attended a public teaching “not to hear the Dharma but rather to put in an appearance” as Jetsun Khen Rinpoche describes it:

So one day this great general marches in to 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.

According to the Western monk Helmut Gassner, the Dalai Lama’s translator for 17 years:

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. It is rather at the heart of the living transmission of the teachings of the historical Buddha from one great master to the next. It is, first and foremost, an oral transmission: the master teaches his gifted disciple continuously until the transmitted knowledge becomes the student’s second nature.

Due to his skill as a Buddhist master, the thirteenth Dalai Lama requested Kyabje Pabongka to give the yearly Lamrim teachings in 1925, instead of asking the Ganden throneholder (Ganden Tripa) as was customary. Usually these teachings lasted seven days, but these lasted for eleven days.

Je Pabongka had a profound and far-reaching influence on the Gelug tradition:

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 the Kyabje Ling Rinpoche (1903-83), Senior Tutor of the Dalai Lama, Trijang Rinpoche, and many other highly respected teachers. His collected works occupy fifteen large volumes and over every aspect of Buddhism. If you have ever received a teaching from a Gelug lama, you have been influenced by Pabongka Rinpoche.

His foremost disciple, Trijang Rinpoche, praises his teacher highly in Liberation in the Palm of Your Hand, including:

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!

In Geshe Ngawang Dhargeyey’s commentary to the Wheel of Sharp Weapons, he says:

Likewise, Lama Trijang Dorje Chang, 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.

As a Buddhist Author

In 1921 at Chuzang Hermitage near Lhasa, Pabongka Rinpoche gave a historic 24-day exposition on the Lam Rim, or “stages of the path,” that was attended by some seven hundred people. Many monks came from the three major monasteries in Lhasa, and many more traveled weeks from the Central Province, from Tsang, and from as far away as Amdo and Kham. This included about 30 lamas and reincarnations of lamas. There were also many lay people present. According to Rato Khyongla Rinpoche, who was present: “During that 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.”

The teachings covered every topic in the progressive stages to attain enlightenment. These teachings were transcribed and edited by one of his main students, Trijang Rinpoche, who later became the Junior Tutor of the 14th Dalai Lama. Trijang Rinpoche explains the good qualities of the Lamrim teachings given by his root Guru and then explains how the idea of the book came to him:

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.

Published in Tibetan in 1958, these teachings were eventually translated into English and published as Liberation in the Palm of Your Hand (Tib. rNam grol lag bcangs) in 1991. This book forms the basis of most Gelug teachers’ Lam Rim presentations, including those of the FPMT.

Kyabje Pabongka also wrote many other books. His collected works occupy fifteen large volumes and cover every aspect of Buddhism. These texts provide explanations on sadhanas, chanting, how to make tormas and myriad other subjects. Among these texts, is the sadhana of the female Buddha Vajrayogini, based on the Heruka Root Tantra. This text is widely used in the Gelugpa tradition today.

Other Spiritual Activities

Also known as Trinlay Gyatso, Je Pabongka held the lineage of the Tantric Deity Heruka.

Je Pabongka had many disciples, including the most famous Gelugpa Lamas of the twentieth century, who consider him to be a source of uncommon inspiration. Rilbur Rinpoche, for example, was held and tortured by the Chinese for two decades and famously said “If I told you what happened on a regular basis, you would find it hard to believe.” By all accounts he emerged from his trials with a heart full of love and forgiveness and, when asked how, he replied that it was due to the blessings and teachings of his root Lama Kyabje Pabongka Rinpoche.

According to Kyabje Zong Rinpoche, a highly regarded Lharampa Geshe, Je Pabongka was considered an emanation of the Highest Yoga Tantra Deity, Buddha Heruka. He explains how 32 reincarnate Lamas, including his own teacher Tapu Dorjechang, attended his Lamrim teachings in Lhasa:

Tapu Dorje Chang could hear statues of Avalokiteshvara and Tara speak, and saw visions of multi-armed Yidams (Deities). Once Kyabje Pabongka invoked the wisdom beings of Heruka’s mandala to enter into a statue of Heruka Chakrasambara. 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 Chakrasambara, as are his disciples.

Geshe Ngawang Dhargyey gives an account of his mastery of the practice in his commentary to Wheel of Sharp Weapons:

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 Vajra Yogini who told him of the benefits to be derived from merging the Vajra Yogini 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 generator would be taken to the dakini realms.

Je Pabongka’s most famous disciples were Kyabje Trijang Rinpoche and Kyabje Ling Rinpoche because they were the main teachers of the 14th Dalai Lama, who considered Trijang Rinpoche to be his root Guru. Kyabje Zong Rinpoche explains:

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. If we lose faith in the lineage, we are lost.

In addition to Kyabje Trijang Rinpoche and Kyabje Ling Rinpoche, Je Pabongka had two other main disciples. They were Khangsar Rinpoche and Tathag Rinpoche. Tathag Rinpoche was the main teacher of the 14th Dalai Lama when he was a child and gave him his novice ordination. Khangsar Rinpoche’s Chinese disciple, Master Nan Hai, started a Buddhist movement in China that survived till the present day despite political changes in Communist China, with tens of thousands of spiritual descendants and over a hundred monasteries and nunneries throughout China.

Holder of the Ganden Oral Lineage

Pabongka Rinpoche was the holder of the Geden, or Ganden, Oral Lineage. As Geshe Helmut Gassner explains:

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 Geden Tradition once again.

Holder of the Heruka Body Mandala Lineage

According to Kyabje Zong Rinpoche:

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 Rinpoche is cared for by Heruka Chakrasamvara, as are his disciples.

His Work and Retreat Schedule

Je Pabongka’s primary residence was first the small monastery atop the Pabongka rock, called Dakpo Gompa, where he allegedly attained enlightenment. When his fame grew, Ngakpa College of Sera Monastery offered him a large retreat complex on the hillside above Pabongka, called Tashi Chuling, or “Auspicious Spiritual Isle.” There were about sixty Buddhist monks in residence there, and about sixteen personal attendants who helped him with his busy schedule. Je Pabongka divided his time between Tashi Chuling and a small meditation cell built around the mouth of a cave, further up the side of the mountain, known as Takden. Pabongka Rinpoche would go to Takden for long periods to do private meditations.

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Position on Politics and Religion

When the regency of the 14th Dalai Lama was offered to Pabongka Rinpoche, he declined become the regent saying, “If one cannot give up the worldly dharma, then you are not a true religious person.” According to Goldstein, Pabongka was quite well known for saying that “lamas should not become involved in politics.”

Position on Other Tibetan Buddhist Schools

Although he was a Gelugpa Lama, Je Pabongka respected the four schools of Tibetan Buddhism and discouraged sectarianism. In Liberation in the Palm of Your Hand, he said:

Abandoning Dharma is, in the final analysis, disparaging the Hinayana because of the Mahayana; favoring the Hinayana on account of the Mahayana; playing off sutra against tantra; playing off the four classes of the tantras against each other; favoring one of the Tibetan schools—the Sakya, Gelug, Kagyu, or Nyingma—and disparaging the rest; and so on. In other words, we abandon Dharma any time we favor our own tenets and disparage the rest.

Je Pabongka also said that Padmasambhava (the founder of the Nyingma school), Je Tsongkhapa, Atisha, and Buddha Shakyamuni were all one holy being, not four separate mental continuums.

Pabongka Rinpoche was at times at odds with the 13th Dalai Lama over Pabongka’s supposed antagonism toward the Nyingma lineage. Von Bruck, however, says that Pabongka’s writings “does not say that only Gelukpa teaching leads to liberation, but calls Tsongkhapa’s teaching the highest and the essence of all teachings. But this is traditional parlance and not an exaggerated exclusivity.”

According to academic David Kay, in an account that has been much disputed by Gelugpa scholars: “As the Gelug agent of the Tibetan government in Kham (Khams) (Eastern Tibet), and in response to the Rimed movement that had originated and was flowering in that region, Pabongka Rinpoche and his disciples employed repressive measures against non-Gelug sects. Religious artifacts associated with Padmasambhava – who is revered as a “second Buddha” by Nyingma practitioners – were destroyed, and non-Gelug, and particularly Nyingma, monasteries were forcibly converted to the Gelug position.

According to Kay, “His teaching tour of Kham in 1938 was a seminal phase, leading to a hardening of his exclusivism and the adoption of a militantly sectarian stance. In reaction to the flourishing Rimed movement and the perceived decline of Gelug monasteries in that region, Pabongka and his disciples spearheaded a revival movement, promoting the supremacy of the Gelug as the only pure tradition.” Buddhist scholar Matthew Kapstein echoes these remarks, writing, “There has been a great deal of sectarian dispute among Tibetan refugees in India.

However, most Gelug Lamas strongly dispute allegations against Pabongka’s supposed wrongdoing. Some say that Je Pabongka’s popularity made others jealous, serving as the basis of many rumors of sectarianism on his part against other Tibetan Buddhist schools. Responding to this allegation, Lama Zopa of the FPMT has said that criticism of Pabongka is misplaced because he:

“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.”

Kyabje Zong Rinpoche, a high ranking Lharampa Geshe and Abbot of Ganden Shartse, said in his teachings:

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.

Kyabje Zong Rinpoche also explained the importance for Gelugpas of developing faith in the Gelugpa lineage passed down through Je Pabongka and his principal disciple Trijang Rinpoche:

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. If we lose faith in the lineage, we are lost. 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.”

Position on Bon Religion

Regarding Pabongka Rinpoche’s attitude toward the non-Buddhist Bon religion, he said that “The dharmas of Bonpos, tirthikas, and so forth are non-Buddhist and should not be taken as our refuge.” Although the Bon religion was originally highly hostile to Buddhists, Je Pabongka never advocated intolerance towards them: “Bon is not a refuge for Buddhists. All the same, Buddhists and Bonpos say things to each other out of attachment or hostility, and this hardly makes for honest debate. It is vital that you should know the sources of the Bon religion.” To support his claim that Bon is not a fitting refuge for Buddhists, Je Pabongka quoted several Buddhist scholars, including Milarepa.

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When Je Pabongka died, an elaborate reliquary was constructed but the Chinese demolished it. Rilbur Rinpoche managed to retrieve some of his cremation relics (“ring sel”) from it, which are usually kept at Sera Me Monastery. They are presently on the relics tour of saints and enlightened masters organized by Lama Zopa.

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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/

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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/

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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/

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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/

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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/

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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/

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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/

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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/]

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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/

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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“]

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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/

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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.

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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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早年生活和教育

帕绷喀仁波切于1878年生于拉萨北部后藏（Tsang）耶鲁桑（Yeru Shang）地方的擦瓦里镇（Tsawa Li）。

根据帕绷喀仁波切的其中一名主要弟子瑞布仁波切（RiburRinpoche）转述：“帕绷喀金刚持·德钦·宁波·贝桑波（LordPabongka Vajradhara Dechen Nyingpo Pal Zangpo）于1878年生于拉萨北部。他的父亲是个小官，家境并不富裕。据说，在他出生的那一个夜晚，夜色深暗，有一道光射入了屋内，而屋外的人们则看到了一尊护法神降临他家的屋顶上。”

帕绷喀仁波切自小就显示出异于常人的特质。他在七岁那年就被带到当时其中一位最著名的宗教大师萨巴·却杰·洛桑·达吉（Sharpa Chuje Lobsang Dargye）跟前学习。萨巴仁波切“觉得这名男孩必然是一名转世圣人”，并预言说如果将这名男孩送到色拉美寺（Sera Mey Monastery）的嘉绒僧堂（Gyalrong House），“好事将会发他身上”。接着，他被发现是章嘉系（Changkya line）的其中一个转世活佛，此系的转世活佛包括了著名的学者章嘉·若贝·多杰（Changkya Rolpay Dorje , 1717-1786）。章嘉系喇嘛在中国及蒙古地区广传佛法，甚至还被邀请到中国皇帝的宫中教授佛法。然而，“章嘉”这个名字对中国人来说带有特别的含义。由于当时西藏政府及人民对中国当局所施予的压力已相当敏感，他们决定不使用“章嘉”这个名字，而改称这名男孩为“帕绷喀”杜固。帕绷喀仁波切自被认证起，乃至一辈子都不曾被授予其真正的名称和身份。他也从未被授予其真实的崇高地位。章嘉系转世在当时并不受到西藏政府的认同。

他的精神导师和佛法修持 >>

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他的精神导师和佛法修持

帕绷喀仁波切在色拉美寺接受正式的僧侣教育。最初，他十分贫困也不著名，只能努力考取格西学位，精进禅修和给予灌顶。帕绷喀仁波切师从嘉巴·宋波仁波切（Jaba Sonpo Rinpoche），但他的根本上师或精神导师却是达波仁波切（Dagpo Lama Rinpoche，或Tagpo或Thagpo）。

瑞布仁波切形容杰帕绷喀如何遇见其根本上师时说到：“他的根本上师是来自山南地区（洛卡，Lhoka）的达波喇嘛仁波切·绛贝·伦珠·嘉措（Dagpo Lama Rinpoche Jampael Lhuendrub Gyatso）。达波仁波切肯定是一名菩萨，而帕绷喀仁波切则是他最主要的弟子。他住在巴桑（Pasang的音译）的一个山洞里，主修菩提心，本尊为观音菩萨。他每晚都会念诵五万遍的《六字大明咒》（唵嘛呢叭咪吽）。当嘉杰·帕绷喀在拉萨的一项荟供上首次遇见达波仁波切时，崇敬之心使得他忍不住全程都在哭泣。”

杰帕绷喀是个出色的禅修者，着重于《菩提道次第》、《朗讲》和《大手印》。完成在色拉寺的研习之后，他到达波仁波切的山洞里探访，并被达波仁波切指示到附近进行《菩提道次第》闭关。据瑞布仁波切说：“达波喇嘛仁波切每指导他一个《菩提道次第》章节的内容，帕绷喀仁波切就会回去针对那些内容进行禅修。然后，他会回到达波仁波切的跟前，解释他所理解的内容：如果发现他有所体悟，达波仁波切就会指导他多一些，而帕绷喀仁波切则会再次回去禅修冥想所学的内容。这个过程延续了整十年。”

帕绷喀仁波切深具出离心，对世俗成就和政治敬而远之。有一回，当帕绷喀仁波切出外远行时，他的忠诚助手把他的居所毁了，并在原址建了一间富丽堂皇的居所，足以跟达赖喇嘛的私人住所媲美。帕绷喀回去后，对此感到不悦，他说：“我只是一个微不足道的隐居喇嘛，你不该为我建造这个居所。我并不出名，而我教诲中的精髓是舍离世俗生活。这样的房子让我感到极度尴尬。”

据瑞布仁波切说，杰帕绷喀性子温和，从不动怒：“他的菩提心已将一切嗔心都降服了。”即使在等待接受他加持的是一支长长的队伍，他也总会向每个人问好，并触碰他们的头部，有时还会施药。

据他的弟子们所述，他的两大修行特质是，一、在密续上，他对胜乐金刚（Heruka）法门的觉悟和实证。二、在显续上，他拥有教授《菩提道次第》的能力。他将自己一切的特质归功于自己的精神导师，一生都对上师显示了极高的崇敬和依止。每当帕绷喀仁波切拜访上师的寺院时，远远的只要一见到寺院，他就会立刻下马，并一路跪拜到门口。每当他离开上师的寺院时，他则会后退着行走，直到再也看不到寺院为止。

帕绷喀仁波切的全名为嘉杰·帕绷喀·哲胜·强巴·丹增·成烈·嘉措·贝桑波（Kyabje Pabongkapa Jetsun Jampa Tenzin Trinley Gyatso Pel Sangpo），意为“来自帕绷喀的护法，名为‘慈氏持教事业海吉祥贤’的伟大上师”。他也被昵称为“德钦·宁波”（Dechen Nyingpo），译为“极乐精髓”或“来自极乐王国的极乐君主”，意指他掌握了佛教的秘密教诲。

成就 >>

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作为一名佛法老师

自色拉寺考取了格西学位之后，帕绷喀仁波切到拉萨之外的乡区巡回讲学，并取得极大的成功，从此声名远播。他为大众传法的非凡能力，让他逐渐拥有了一大群追随者，人数高达一万人。当中包括了来自西藏各地的在家人，这也打破了长久以来只有僧人才能接受佛法教育的传统。据一位出席其讲学的传世喇嘛说：“他是一名拥有非凡学识且极具天分的学者，他对教义的阐释完全符合了佛陀的教诲。他身材矮小、面容宽阔、体格壮硕，但当他一开口说话的时候，他的话语自然就具有清晰及能让每一个人都为之动容的力量。”

帕绷喀仁波切是第一位对寺院外的在家人讲授佛法的格鲁派上师，也因此拥有强大的影响力。在其对根本上师的回忆录中，瑞布仁波切提到：

“当他讲学的时候，他能够整整八个小时都坐着不动。前来出席其公开开示和灌顶的群众高达两千人，参加特别开示的人数则比较少。然而，当他授予菩萨戒时，出席者往往多达一万人。”

穹拉仁波切（Kyongla Rinpoche）在描述其开示时说：

“仁波切习惯用实例和个人故事来进行开示，同时也大量引用佛陀的教诲和古代学者及圣哲的评述。每当发现听众们出现疲态或不专注的时候，他都会说些有趣的故事，引起他们的注意力，并让他们开怀大笑。”

拉让巴格西堪仁波切（Khen Rinpoche）如此形容帕绷喀仁波切的开示：

“他的声音十分有力。许多时候，即使在几千人的聚会上发言，每个人也都能清楚地听见他的声音（在当时的西藏，我们根本不曾听过麦克风或扬声器）……帕绷喀仁波切让观众产生共鸣的能力是令人震撼的，也因此令他成为在家众及僧人们的上师。仁波切的伟大成就是他拥有一种能吸引和带领不同层次听众的方法，而最让人津津乐道的则是他的幽默。公开开示有时会延续超过十个小时之久，中间并没有休息，只有伟大圣贤才能让自己如此长时间保持专注。有时听众无可避免地打瞌睡或走神时，帕绷喀仁波切就会突然说些有趣的故事或开个有意思的玩笑，使听众哄堂大笑。这总使得那些发白日梦的人突然惊醒，要身边的人重复笑话给他们听。”

在《掌中解脱》一书中，赤江仁波切说他试图传达杰帕绷喀教诲中的“非凡”特质，据他形容：

“在讲授各节文义时，大师还加上许多譬喻、能立的正理、稀有的故事以及可信的经教，并以耳传的教授来作修饰。所以，这些教授就连初学之人也能很容易地理解，适合于上、中、下各种根器的修行人。由于大师所说都是来自他本人的经验，所以当我们将这些教授用于实修时，自心就容易调柔而且受益良多。法会中，大师时而令我们大笑以驱散我们的昏沉和瞌睡，时而又令我们不由自主地流泪。由于被恐惧和出离心所压倒，我们有时会情不自禁地想：「我为什麽不从现在起就捨弃现世，只修正法呢？」这些例子说明大师的说法方式是极其殊胜的。”

杰帕绷喀显然拥有能力吸引那些对佛法不太感兴趣的上流社会。譬如说，有一位身份等同于今日国防部长的贵族官员达彭·擦果（Dapon Tsago），有一回出席了帕绷喀仁波切的公开开示。据杰尊·堪仁波切（Jetsun Khen Rinpoche）对他的形容，“与其说是来听法，倒不如说是来现身”：

“有一天，达彭将军大步地走进了帕绷喀仁波切正在给予开示的现场。他身上穿着精致的锦缎，头上梳着精心打理过的武士辫（在当时，这已经是西藏最高级的打扮）。他腰间挂着一柄仪仗剑，每当走动的时候，就会发出响亮的叮当声，似乎有意提醒众人自己的大驾光临。然而，在帕绷喀仁波切第一阶段的开示结束后，他静静地离开了大厅，似乎陷入沉思。他甚至将自己的兵器以布包扎起来，并将它带回家。过了一些时候，我们看见他将自己的武士辫修剪了。终于有一天，他向帕绷喀仁波切下跪，请求他授予终身居士戒。自此，他从来都没有错过任何一场帕绷喀仁波切的公开开示。”

据从事达赖喇嘛翻译长达17年的西方僧人赫尔穆特·加斯纳（Helmut Gassner）说：

“据说，当帕绷喀仁波切给予佛法开示时，许多听众当场就深入洞悉追求世俗生活的缺点，继而下定决心不再追求名誉、赞美、幸福和财富，转为追求真诚的祈愿、仁爱和关心他人。这种非凡的教学能力并非西藏文化的一部分，反而更像一个活生生的传承，就像古时候佛陀的教诲，从一个大师身上传到另一个大师身上那样。这其实就是口传：大师不断地教授他的聪颖弟子，直到那些被传授的知识成为他的第二天性为止。”

由于帕绷喀仁波切擅长教授佛法，第13世达赖喇嘛请求他主讲1925年度的《菩提道次第》讲学会，按照惯例，这原本是甘丹法座（甘丹赤巴）的任务。这场讲学通常持续七天，但这次的讲学却延续了长达11天之久。

杰帕绷喀对格鲁传统有着深远的影响：

“帕绷喀仁波切可能是本世纪最具影响力的格鲁喇嘛，他持守一切重要的显密传承，并把它们传授给下两代最主要的格鲁喇嘛；他的口述教诲十分深广。他同时也是林仁波切金刚持（1903 – 83年）、达赖喇嘛的初级导师赤江仁波切，以及许多备受尊敬上师们的上师。他的著作多达15卷，涵盖了佛法的每一个层面。若你曾经自格鲁喇嘛那儿接受过任何教诲，你就已经接受了帕绷喀仁波切的影响。”

他最主要的弟子，赤江仁波切在《掌中解脱》一书中对他的上师给予了高度的赞赏：

“您的言教是祛除百病的良药，涌出功德珍宝的语海。虽然稚慧之器难以容纳，但恐遗忘，我还是努力将它记下少许。”

嘎汪达耶格西（Geshe Ngawang Dhargeyey）在其对《利器之轮》的论述中说：

“同样的，崔蒋喇嘛（赤江仁波切），第14世现任达赖喇嘛的初级亲教师，每当他提到帕波仁波切（帕绷喀仁波切）时都会把双手高举在头冠上合掌。他是一位伟大的喇嘛，无人能及，三大寺（甘丹寺、色拉寺和哲蚌寺）的喇嘛和格西无一不是他的学生。”

作为一名佛法作者

1921年，帕绷喀仁波切在拉萨附近的曲桑茅蓬（Chuzang Hermitage）给约700人讲授《菩提道次第》，长达24天。出席的僧伽众除了来自拉萨的三大寺院，有些甚至还来自中 部省、后藏、安多（Amdo）和康区（Kham）；其中包括了30位喇嘛和转世活佛。许多在家众也前来听课。

当时在场的穹拉仁波切说：“在那次的夏季讲法会中，好几位商人和至少两名政府高官发现他们的生命已因他的精彩开示而改变，他们放弃了原有的工作，转而修习佛法和禅修。”

此次的开示涵括了证悟次第的每一个内容，并被其主要弟子赤江仁波切记录和编辑成书。后来成为第14世达赖喇嘛的初级导师的赤江仁波切介绍了其根本上师讲授的《菩提道次第》的优点，同时也解释了这本书的缘起：

这些例子说明大师的说法方式是极其殊胜的，所以没有人能把大师的开示完整无缺地记录下来。然而如果将这些来自经验的教授要点遗忘掉，那是件多麽可惜的事啊！所以我把自己所能回忆起来的都写了下来。后来大师本人也指示我说：「由于未必有机会再为法会中未听明白的那些人另作讲解，而且虽然记笔记的人很多，却又未必全面与可靠，所以把你所能肯定下来 的做个记录吧！」此外，为了对其他想作实修的朋友有所帮助，看到本书就像是看到大师言教的代替品一样，我力求不加任何篡改而将大师的言教编辑成文。

这些教诲最初于1958年在西藏出版，后来于1991年被翻译成英文版的《Liberation in the Palm of Your Hand》（中文版为《掌中解脱》）。此书是大部分格鲁上师传授《菩提道次第》的基础，这也包括了护持大乘法脉联合会（FPMT）的上师们。

嘉杰·帕绷喀的著作相当多，共有15大卷，涵盖了佛法的每一个层面。这些文本包括仪轨、吟诵、朵玛制作法，以及许多其他内容。这些著作当中，根据《胜乐根本续》（Heruka Root Tantra）所编著的金刚瑜伽母仪轨，目前还广被格鲁传承所使用。

其他灵修活动

杰帕绷喀也叫成烈嘉措，他持守着密续本尊胜乐金刚传承。

杰帕绷喀有许多弟子，其中包括20世纪最著名的格鲁喇嘛们，他们都不约而同把他当成灵感的泉源。譬如说，曾被中国囚禁和虐待了长达20年的瑞布仁波切，曾说过一句脍炙人口的话：“如果我告诉你每天所发生的事，你将难以置信。”众所周知，他怀着满满的爱与宽恕离开牢狱，而被问起他如何办到时，他回答说，这一切都归功于其根本上师帕绷喀仁波切的加持和教诲。

根据备受尊敬的格西拉让巴嘉杰·宋仁波切（Kyabje ZongRinpoche）所述，杰帕绷喀被认为是最高密续本尊胜乐金刚的化身。他描述了32名转世喇嘛，包括其个人上师塔普金刚持（Tapu Dorjechang）出席帕绷喀仁波切在拉萨的《菩提道次第》讲学会的情况：

塔普金刚持能听到观音菩萨和度母像说话，也能看到多臂本尊显像。有一次，帕绷喀仁波切祈请了胜乐坛城的智慧本尊进入胜乐金刚像，胜乐金刚随后将甘露供养给了帕绷喀仁波切，并预言他接下来的七代弟子将被胜乐身坛城所保护。赤江仁波切受到胜乐金刚的护佑，其弟子也一样。

嘎汪达耶格西在《利器之轮》的论述中，针对帕绷喀仁波切的修行作出以下阐述：

“有一次，他在水底洞穴中经历了九天的阎曼德迦明王（大威德金刚）应化显现，而他自己现呬噜迦明王（胜乐金刚）身。之后，他又见到金刚瑜珈母的示现，并告诉他如把萨迦派的教理和格鲁的金刚瑜珈母教法融合为禅定修持，会带来更多的好处。又有一次，当他在拉萨附近一尊呬噜迦像旁举行一场大供养时，法身真的进入神像中，使神像舞动起来，并告诉他，任何人从他受呬噜迦灌顶，一直到第七代都可达到空行母淨界。”

杰帕绷喀最著名的弟子为嘉杰·赤江仁波切和嘉杰·林仁波切，因为他们都是第14世达赖喇嘛的主要导师。达赖喇嘛更视赤江仁波切为其根本上师。嘉杰·宋仁波切解释：

“嘉杰·赤江仁波切和嘉杰·林仁波切都是至尊达赖喇嘛的导师。他们教授法王一切从基础到高深的学问。嘉杰·帕绷喀仁波切把一切传承都传给了嘉杰·赤江金刚持。他时常在开示中提起这件事。详细解说的目的是为了巩固传承的力量。若我们对传承失去信心，我们将会迷失。”

除了嘉杰·赤江仁波切和嘉杰·林仁波切之外，杰帕绷喀还有两名主要弟子。他们是康萨仁波切（Khangsar Rinpoche）和达扎仁波切（Tathag Rinpoche）。达扎仁波切是至尊第14世达赖喇嘛小时候的主要上师，曾授予他沙弥戒。康萨仁波切的中国弟子能海大师在中国发起的佛教运动，尽管经历了中国的政治改革，还依然留存到今天，并在全中国留下了超过百所寺院和数以万计的佛家弟子。

甘丹口耳传承继承者

帕绷喀仁波切是甘丹口耳传承的继承者。格西赫尔穆特这么解释：

“伟大的上师帕绷喀是20世纪上半期最主要的甘丹口耳传承继承者。在他之前的许多上师掌握了传承中的某些部分，但帕绷喀仁波切却拥有此殊胜功德，把这些部分传承都一一找到，再通过学习和了解，将他们重新整合，并通过一个人将法脉流传下去。他在世时，甘丹传承中可说没有一个重要人物不是他的弟子，而嘉杰·赤江仁波切则是那个能够接受并将整个甘丹口耳传承再度承续下去的人。”

胜乐金刚身坛城传承继承者

据嘉杰·宋仁波切说：

“有一次，帕绷喀仁波切祈请了胜乐坛城的智慧本尊进入胜乐金刚像，胜乐金刚随后将甘露供养给了帕绷喀仁波切，并预言他接下来的七代弟子将被胜乐身坛城所保护。赤江仁波切受到胜乐金刚的护佑，其弟子也一样。”

他的工作和闭关时间

杰帕绷喀最初住在帕绷喀岩上的一所被称为达波贡巴（Dakpo Gompa）的小寺院里，据说他也在那里取得证悟。当他享有盛名之后，色拉寺的阿巴札仓（Ngakpa College）在帕绷喀岩上的山腰处，为他建了一所称为扎西却林（Tashi Chuling），或“吉祥法洲”的大型闭关屋。那儿住着约60名常驻佛教僧人和协助他处理繁忙日程的16名私人助理。杰帕绷喀常往返于扎西却林和另一个建在山上更高处的山洞口，一个称为达丹（Takden）的小禅室之间。帕绷喀仁波切会到达丹进行长时间的个人禅修。

立场 >>

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对政治与宗教所持立场

当帕绷喀仁波切受邀出任第14世达赖喇嘛摄政一职的时候，他拒绝并说道：“如果一个人无法舍弃世间法，那你并不是个真正信仰宗教的人。”据戈尔斯坦（Goldstein）所说，帕绷喀仁波切曾说过一句相当脍炙人口的话：“喇嘛不应涉身于政治中”。

对藏传佛教其他宗派所持立场

尽管他是一名格鲁派喇嘛，杰帕绷喀对藏传佛教四大教派十分尊重，更不主张宗派主义。在《掌中解脱》一书中，他说：

“谤捨正法，例如，以大乘法为由毁谤小乘、或以小乘为由毁谤大乘；以及显、密、四续部、萨迦、格鲁、噶举、宁玛等各以自宗为由而对他派所作的一切毁谤。简言之，无论何时，当我们拥护自己的教义，贬低其余的教义，那就是谤捨佛法。”

杰帕绷喀也说莲花生大士（宁玛派祖师）、杰宗喀巴、阿底峡尊者、释迦牟尼佛实为同一菩萨，而并非四个不同的心相续。

帕绷喀仁波切曾经与第13世达赖喇嘛针对帕绷喀仁波切理应与宁玛派保持对立一事持不同意见。无论如何，布鲁克（Von Bruck）表示，在帕绷喀仁波切的文字中，“他并不表示只有格鲁派的教诲能使人了脱轮回，而只是说宗喀巴大师的教诲是最高尚的，也是一切教诲的精华。然而这只是一种传统的说法，并不是一种逾常的排他主义。”

学者大卫·凯（David Kay）在一个广受格鲁学者争议的论述中提到：“作为西藏政府于康区（西藏东部）的格鲁派代表，同时也为了对在该地区发起并广泛传开的“无宗派运动”（利美运动，Rimed movement）作出回应，帕绷喀仁波切和其弟子对非格鲁派系采取了镇压手段。他们摧毁了跟莲花生大士——被宁玛派行者称为“第二佛”——有关的宗教文物，而那些非格鲁派，尤其是宁玛派寺院都被强制性改投格鲁派。”

大卫·凯也指出：“他在1938年于康区展开的巡回讲学其实是个筹备阶段，他接着加强了其排外政策，同时选择了激进宗派主义立场。针对当时蔓延开来的‘无宗派运动’和对应格鲁派寺院在该地区的没落，帕绷喀仁波切和弟子们发起了一场复兴运动，鼓吹格鲁派作为唯一纯净教派的优越性。”佛教学者马修·凯普斯坦（Matthew Kapstein ）也同意这个论点，并著文指出：“印度的西藏难民之间展开了许多宗派之争。”

然而，大多数的格鲁派喇嘛对这项针对帕绷喀仁波切错误做法的指责表示强烈质疑。有些人说杰帕绷喀的知名度引起了其他人的嫉妒，导致出现了他对藏传佛教其他宗派存有宗派之见的流言。对于这项指责，护持大乘法脉联合会（FPMT）的梭巴喇嘛（Lama Zopa）表示，针对帕绷喀仁波切的指责是不正确的，因为他：

“他编纂了显密二法、胜乐金刚、如意摩尼度母（Tara Cittamani）及其他课题的伟大教诲，而这一切的精深教诲纯然源自他的经验。因此，他不可能如那些极端份子所指控的那样，是邪恶的。他决不可能做出他们所指控的那些坏事。”

地位崇高的格西拉让巴及甘丹萨济寺住持嘉杰·宋仁波切曾在他的开示中说：

“嘉杰·帕绷喀也是胜乐金刚的化身，但由于时逢末法时期，加上众生的嫉妒心，这些都使得他优越品质难以被觉察。嘉杰·帕绷喀的许多传记中都清楚地记载了他的觉悟特质。”

嘉杰·宋仁波切同时也解释了格鲁行者要对杰帕绷喀和其主要弟子赤江仁波切所传下的格鲁传承具有信心的重要性：

“嘉杰·帕绷喀仁波切把一切传承都传给了嘉杰·赤江金刚持。他时常在开示中提起这件事。详细解说的目的是为了巩固传承的力量。若我们对传承失去信心，我们将会迷失。我们必须记得过去和现在的大师们的传记。我们绝不应对我们的根本或传承上师持有负面的看法。在接受教诲后，若我们无法坚守承诺，这就是极大的堕落。”

对苯教所持立场

针对帕绷喀仁波切对非佛教的苯教所持的立场，他说：“苯教和外道的法教，并非佛法，因此不适于作为我们皈依的对象。”尽管最初苯教对佛教徒十分不友善，杰帕绷喀却从不主张对他们采取不宽容的态度：“苯教并不是佛教徒的皈依处。同样的，佛教徒和苯教徒之间的对话皆出于执念或不友善，这使得真诚的辩论变得困难。你必须了解苯教的出处，这是十分重要的。”为了巩固他说苯教不适于作为佛教徒皈依对象的说法，杰帕绷喀以几位佛教学者为例，其中包括密勒日巴。

圆寂 >>

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圆寂

杰帕绷喀圆寂后，人们为他建起了一座庄严舍利塔，却被中国摧毁了。瑞布仁波切成功保住了他的一些舍利，并把它们长时间供奉在色拉美寺里。目前，这些舍利正在梭巴喇嘛主办的圣贤及证悟大师舍利展中展出。

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