Jamyang Khyentse Chökyi Lodrö's Collected Works Volume Three

Jamyang Khyentse Chökyi Lodrö’s Collected Works

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VOL. III

Rdo rje’i glu sprin dkar ‘dzum pa’i lha yi dbyangs snyan (1-7)

When blessing the sacred land of Tashiding in the heart of the hidden land of Sikkim, together with the great Dharmaraja my own student the Chöpön monk Lama Chokden requested this and I, Pema Yeshe Dorje, wrote whatever arose in my mind…

Glu zab don gling bu (9-11)

In the Fire Monkey year (1956) on the 29th of the third month, whilst enjoying the Lonchen Gurkar cave at Samye Chimpu I wrote this. Even though I do not have this kind of realization I wrote it as an auspicious condition for developing it in the future.

Kun mkhyen chos kyi rgyal po rjes dran gyi glu kalapingka’i dbyangs snyan (13-15)

On the 29th of the eighth month Wood Dog year (1934)

Nyams mtshar du brjod pa khru shug mgrin glu (17-19)

Although my student Yönru Tersé Jamyang Sonam said I should write a poetic song, I was not able to compose anything beautiful, but still I, Lodrö Gyatso, wrote whatever came to my mind.

Ndes don snying po’i glu byang chub bde lam (21-23)

Written in the temple in Gangtok, Sikkim at the request of my student Gelong Rinchen, who offered a scarf and some silver.

Glu ye shes byin ‘bebs (25-27)

According to the commanding request of Minling Dungsé Rinpoche Kunzang Wangyal, Jamyang Chökyi Lodrö wrote this in Mindroling, the second Oddiyana. Although he does not possess the confidence of such realization himself he wrote it to create an auspicious condition and as an aspiration to develop it in future.

Emaho ‘khor ‘das sogs glu tshan pa gcig (29-31)

• Song of Experiential Certainty (rang nyams nges pa’i do ha) (33-34)
  • Colophon: On the seventh day of the tenth month of the Water Snake year (1953).
• Song of Experiential Certainty

‘a ‘e kun mkhyen sogs (35-36)

in Sikkim…

a ho sems can kun la sogs (37-38)

by Chökyi Lodrö

‘khor ‘das dbyer med kyi lta ba’i mgur glu (39-42)

Earth Dog (1958) on the 25th day of Saga Dawa (4th month) in Darjeeling.

a ho gdod nas sogs (43-44)

Requested by Drokyab Lishu Tubten Sangye Özer.

glu ye shes byin ‘bebs (45-46)

written in Gangtok, Sikkim on the 14th of the 2nd month of the Earth Dog (1958)

a ho ye ‘bras ljongs sogs (47-48)

by Dharmamati

glu tha la tha la sogs (49-50)

on the 13th of the first month of the Fire Bird (1957)

bal yul gnas bskor ‘khor ba’i glu (51-52)

on the 5th of the 12th month

bla ma la gsol ba ‘debs pa’i glu ye shes byin ‘bebs (53-54)

requested in the Gurkar Cave at Chimpu together with jewels and writing materials by my own student Parko Chöpel who has faith and pure perception, and written by Chökyi Lodrö in the cave called Drakmar Kitsang.

tshogs glu daki dgyes rol (55-56)

by Chökyi Lodrö

ngo mtshar spyo ba bskyed pa lha yi glu dbyangs (57-60)

written by Jikme Namkhe Dorje in Gangtok, Sikkim

dus la mngon par skye ba’i gtam mu ku’i mgrin glu (61-65)

written by the wicked old charlatan called Lodrö

thugs dam rgyud bskul gyi glu dad pa’i glog zhags (67-68)

Fire Dog (1946) on the 25th of the third month

shri girti a la la ho dpal bde ba sogs (69-70)

29th of the 12th month of the Water Dragon year (1952) arising from the blessings of the accomplished vidyadharas.

emaho ema kiri a ho rdo rje sogs (71-72)

By Pema Yeshe Dorje on the 25th, the day the dakinis gather

skye glu snying gi gzer chen po sogs (73-87)

page 75—a song of disenchantment written on the fourth day of the tenth month of the Water Horse (1942) by Lodrö Gyatso

page 79—written on the (second dga’ ba of the dmar phyogs?) fourth month of the Fire Pig year (1947) when performing a Rigdzin Düpa tsok feast together with Lingkar Daktsun (??) by Pema Yeshe Dorje.

Page 81—written during a Tukdrup Barche Kunsel tsok

mda’ bsnun zhabs kyi snyan brgyud thabs lam gyi dum bu sogs (89-102)

Page 92—I, Pema Yeshe Dorje, wrote this when a vision arose during the approach and accomplishment of Chimé Pakma on the eighth day of the second month of the Water Snake year (1953) and I saw only vaguely the wisdom body of the Archer.

Page 95—on the 25th of the 11th month of the Earth Bird year.

Page 99—written in a single instant by Pema Yeshe Dorje on the 23rd of the 9th month of the Fire Dog (1946)

Page 102—written on the first day of the month of miracles in the Wood Dragon year (1904???) as an offering to delight the mantra holder king

bal yul yang le shod kyi mdo byang sogs (103-129)

page 107—in the fire monkey year, I, Pema Yeshe Dorje, whilst on a pilgrimage to India and Nepal bringing happiness to the teachings and beings, on the first day of the twelfth month, while performing a tsok of Phur Drakma (?), had a clear vision in my mind. On the morning of the second, my student, the Tsechu Lama Chöpen Lodrö Chokden brought some paper and requested me to write down whatever I remembered. So I wrote something in that very place and then when arriving in Swayambhunath (?), I wrote whatever arose in my mind.

Page 112—on the thirteenth of the seventh month in the (dbang chen?) monkey year, whilst staying in Taklung Tsidra, I had a dream…and then wrote this down without making any alterations early on the fourteenth.

Page 117—wood sheep on the 16th of the eighth month when arriving at Palha Sumdo my student, a lama from Nangchen Tsechu, Chöpen Chokden requested this but nothing arose in my mind. Then, on the 17th, when crossing the pass at Kala’i Sekhar, and seeing the landscape ….this arose in my mind and I wrote it down. At the beginning I remembered the place names in the languages of Oddiyana and Shyang-shyung, but thought that if I wrote them down roughly this would just become an object of derision for the learned, so I have not included them.

Page 128—early on the nineteenth of the seventh month of the Earth Dog year (1958) whilst in Darjeeling this arose in my mind

gsol ‘debs le’u bdun pa zhing rdul sogs (131-156)

no colophon

rig ‘dzin srog sgrub kyi sngon ‘gro’i ngag ‘don byang chub myur lam (157-191)

Whilst travelling to Drakkar Tashiding in the centre of the hidden land of Sikkim, in the Fire Bird year, following a request supported by an offering from Lhayum Kunzang Dechen Tsomo, who is a descendent of Khachö Tulku Rinpoche Yeshe Lodrö Palden Tenpé Nyima, this was compiled by the one known as Jamyang Lodrö Gyatso or Chökyi Lodrö. May it become a supreme medicine for the teachings and beings!

tshe g.yang ‘gugs pa’i dbang gi mtshams sbyor (193-203)

in response to a request supported by an offering from Je Rigdzin, the father of Pakchok Rinpoche, this was written by Chökyi Lodrö

tshe dpag med kyi gzungs mdo bklag thabs (205-206)

by Chökyi Lodrö to fulfil a need.

mi tra’i tshe dkar dmar gyi brgyud ‘debs dang rgyun khyer tshogs mchod bcas (207-215)

page 213: written because it was needed at the Drupdra in Taktsang.

tshe ‘gugs (217-218)

arranged from the terma texts because it was needed

grol tig tshe sgrub bsnyen dmigs (219)

Based on something written in Jamyang Khyentse Wangpo’s own hand.

rdor sems rgyun khyer (221-222)

taken from (Jamyang Khyentse Wangpo’s?) handwriting.

bla ma dgongs ‘dus rgyun khyer (223-224)

written by Chökyi Lodrö

bka’ brgyad rgyun khyer (225-226)

in response to the request from Sonam Gyaltsen, the son of the Lakar family, this was written by Chökyi Lodrö.

phur pa’i rgyun khyer (227-228)

according to the wishes of the little son of Lakar, Sogyal, this was composed by Jamyang Khyentse Chökyi Lodrö. (there is a four-line verse of aspiration after the colophon which is by Mangala (=DKR??)

grub thob bka’ brgyad kyi rgyun gyi rnal ‘byor dngos grub rgya mtsho (229-245)

although I had already written this brief and clear daily practice for the kyerim of the outer and inner, ordinary and extraordinary preliminaries of the Druptop Kagye, this special arrangement was made in response to a request from Mipham Tulku Ngawang Chöpel, the son of my own student Khyungpo Nyak Lama Pema Chögyal. May reciting this with the intention to benefit self and others be the cause for all sentient beings finding freedom through the path of the great secret vajrayana.

gur drag rgyun khyer (247-248)

written by Chökyi Lodrö for Tulku Sogyal.

‘jam dpal gshin rje gnam lcags sdig pa’i rnal ‘byor (249-253)

according to the command of the tertön himself, Chökyi Lodrö wrote this by essentializing the terma texts.

‘jam dpal gshin rje’i rgyun khyer (255-256)

By Chökyi Lodrö

‘jam dpal phyag rgya zil gnon gyi dngos grub bskul ba (257-258)

sarva siddhir astu

bla ma’i thugs sgrub bar chad kun sel gyi sgos sgrub bla ma smra seng gi bsnyen yig (259-266)

written in response to a request from the Dongna (?) Choktrul Rinpoche.

‘jam dpal drag po pha rol rgol ‘joms kyi bsnyen yig (267-279)

written in response to a request from the Dongna (?) Choktrul Rinpoche.

thugs sgrub bdud gshed rgyun khyer (281-284)

written by Chökyi Lodrö for his own and others’ practice.

gter gsar rta mgrin yang phyungs dmar po’i bsnyen sgrub zin bris (285-292)

written in response to a request from the Dongna (?) Choktrul Rinpoche.

dbang chen rta mgrin gyi rta skad thengs gsum bshad pa (293-321)

written in response to a request from the Dongna (?) Choktrul Rinpoche.

dpal rta mchog rol pa la bstod pa dbang chen rngams pa’i gad mo (323-328)

no colophon

phrin las phur pa’i gnad tig las sngon ‘gro’i rnal ‘byor snying po dang brgyud ‘debs rgyun khyer (329-345)

according to the authoratitive request of Je Ön Choktrul Rinpoche, Karma Tenzin Trinlé, who requested this for his own daily practice, …..

snyan brgyud phur pa’i gnad tig gi phrin las kyi byang bu khrigs bsdebs phrin las rnam rol pa'i dga'i ston (347-370)

regarding this arrangement of the long sadhana of Nyengyü Phurba, my nephew and secretary Lama Tsewang Paljor requested this most persistently in the past. Then, recently Pön Lama Rigdzin of Nyak Adzirong (?) offered a golden mandala plate together with some paper and requested that I write it soon. Then this was composed by the one who merely holds the name of an activity emanation of the great tertön Lama, Jamyang Lodrö Gyatso or Pal Rikchok Drubpé Dorje Trinlé Düpa Tsal in the Water Sheep year (1943) on the twenty-first day of the eighth month, which is an auspicious date astrologically, in the place known as Chimé Drubpé Gatsal. It was written down by Ngawang Lodrö…

las byang phrin las rnam rol mdzes rgyan (371-386)

this was written by Chökyi Lodrö for those who want to make the long sadhana more elaborate by arranging the words of the great vidyadharas of the past. The scribe was Vakindramati (Ngawang Lodrö).

snyan brgyud phur pa’i skong ba bdud las rnam rgyal (387-393)

written by Pal Rikchok Drubpé Dorje Trinlé Düpa Tsal on the twentieth of the eighth month.

snyan brgyud phur pa’i tshe sgrub dmigs bzlas (395-396)

(no colophon)

snyan brgyud phur pa’i gtor bzlog phrin las rdo rje’i thog ‘bebs dgra bgegs kun ‘joms (397-439)

this tordok for the practice of Nyengyü Phurba entitled the Vajra Thunderbolt that Utterly Obliterates all Enemies and Obstacle Makers was first requested by the Pönpo of Nyak Adzi Drihe (??), Lama Rigdzin, and then it was also suggested by the All-seeing supreme Tulku Rinpoche Tashi Paljor that it would be good to combine this with the long sadhana that I had already written. With the auspicious coming together of these two requests, I, Jamyang Lodrö Gyatso or Trinle Drubpa Tsal wrote this in the Dharma encampment of Dzongsar Tashi Lhatsé on during the sixth month of the Earth Mouse year (1948)…

phur pa’i las bzhi’i sbyin sreg mdor bsdus phrin las myur grub (441-459)

According to the requests of Lodrö Chokden, the Lama from Tsechu in Nangchen, this was written very essentially following the thorough research of both Chökyi Lodrö and Tashi Paljor. May it bring the supreme goodness!

snyan brgyud phur pa’i mnan pa rdo rje’i ri rab (461-492)

According to the requests of Lodrö Chokden, the Lama from Tsechu in Nangchen, this was written very essentially by Chökyi Lodrö by gathering together the speech of the vidyadharas of the past.