“As mentioned earlier, the Karmapa, Karma Pakshi was also the one who first composed the complete texts of the Six Dharmas of the Karma Kagyu. There was only a few scattered oral instructions in the teachings of the Third Karmapa, but there was no complete and extensive text.”
“His collected works are as vast and infinite as the ocean, and though they are countless, like two complete Kangyur sets, the followers and disciples have become slaves to laziness and distraction, and have been overly impressed by loud and showy claims of “deep and profound.” –excerpt from Introduction to 2nd Karmapa’s Collected Works by Sherab Chogden
Translator’s Introduction
2nd Karmapa’s Parinirvana Anniversary and Collected Works outline
As with the previous Collected Works outline I compiled and translated in March 2026, while staying at Sherab Ling monastery, of the Panchen 8th Tai Situpa, it is surprising indeed that such an outline had never been compiled before in Tibetan, or translated into English for many years. However, as Sherab Chogden details, the 2nd Karmapa’s Collected Works were said to be incredibly vast and are compared to an “Infinite Ocean”, the same in size as two editions of the Tibetan Kangyur, which for anyone who knows the size of the Kangyur will know that is huge.
The 2nd Karmapa Pakshi was also the exceptionally realized Siddha master who survived many serious assassination attempts by Mongolian rulers (unlike the Dalai Lamas and Gelug sectarians who allowed and positively encouraged the Mongolian brute foreign invaders to take over Tibet by violent force so they could assume complete political and spiritual control of Tibet). He was also the first tulku incarnation bearing the name Karmapa, after the 1st Karmapa, Dusum Khyenpa. Thus, I was very interested and excited to read (and translate) this new Tibetan commentary on his Collected Works.
As I wrote about Karma Pakshi’s life and works before, including my review of one of the most detailed biography in the English language, The Second Karmapa, Karma Pakshi: Tibetan Mahāsiddha (Shambhala Publications, 2022) by Charles E. Manson, the Collected Works was not discussed in that book. Thus, it is a great service to the preservation and legacy of the Dharma, the Karma Kagyu and in particular the Karmapa lineage, that Sherab Chogden has kindly written and compiled this new work. I am not aware of his identity and where he is from but I have contacted Layjang to find out.
Sherab Chogden’s record of an oral transmission of the Collected Works gives a brief account of some of the lineage-holders of the Works, including how Karma Pakshi appeared in “pure visions” to some, such as the Terton Yongey Mingyur Dorje, whose Karma Pakshi Guru Yoga is still practiced to this day, and which I have written extensively about on this website.
It also gives an outline of those which are still visible and extant in eight volumes, an account of texts other than those, and texts in need of discovery. Interestingly, he mentions Nyingma lineage holders of Dzogchen and Treasure-revealers, as well as the 19th Century Ri-mey founder, Jamyang Khyentse Wangpo’s commentary about the Collected Works, Root in One. As well as his being the main lineage holder of most of the most well-known Karma Kagyu practices such as the Six Yogas/Dharmas of Nāropa, Indivisible Wind-Mind, Introduction to the Four Kāyas, and Thirty-Seven Yogic Exercises (Trul-khor).
As Sherab Chogden states:
“Lord Karma Pakshi, the mighty accomplished one, became the crown jewel of the Karma Kagyu lineage and like a head of the Karma Kagyu doctrine in both spiritual and temporal aspects. Generally known as the “Karmapa,” it originated from this very being, and it spread to all corners of the world. He also became one of the greatest scholars with the most extensive written works.
In particular, he was one of the earliest scholars to compose extensive manuals for the Six Yogas of Naropa and their elaborate movements, and he was also the first to transcribe the profound Dharma of the Self-Introduction of the Three Kayas and the Dharma Wheel of the Four Points into written form.
Among his writings, all the outer and inner philosophical systems, as well as the Sutra and Mantra of the Buddhist teachings, the New and Old Schools of Mantra, and the instructions of the New School’s methods of liberation, are completely and thoroughly contained.
In particular, he emphasized the explanatory texts of the quintessential oral instructions, thereby establishing them as essential texts. Furthermore, his writings contain numerous names of hundreds of Tantras that do not appear in the treatises and commentaries of other scholars, and they contain a vast number of uncommon quotations, thus making them of great value for research.
For example, the great crown jewel of the Karma Kagyu teachings, the Karmapa Pakshi, clearly possesses the characteristics of completely containing the teachings of the Early Propagation of the Dharma, as well as the complete teachings of the New Propagation’s masters of the Karma and Chok traditions. Therefore, to this day, the Karma teachings have become a complete and profound tradition.
Moreover, his treatises possess the following unique characteristics:
1) They completely contain the immaculate teachings of the Early Translation School transmitted from the Master Padmasambhava,
2) They contain the complete teachings of Dakpo [1st Karmapa], Chapa[5], and Sotsi.
May it not fall into mere business pursuits driven by the chase of personal gain and material interests, but with undaunted courage, in the face of arduous efforts, scarce resources, and obstacles from others, voluntarily and with all one’s capacity, may it contribute whatever possible to the flourishing of the Dharma and culture. This is a very weighty hope.”
May this voluntary translation and publication of Sherab Chogden’s admirable work ensure that aspiration comes to fruition! Full translation below, and will be uploaded on the Academia website too.
The Six-Syllable mantra, Om Mani Padme Hum, with melody from the Dakinis
Karma Pakshi was also the originator of the six syllable mantra Om Mani Padme Hum, that became renowned all over Tibet, and even now, that was transmitted to him by dakinis. This teaching was given by the 17th Karmapa, Ogyen Trinley Dorje. I recorded the melody of this mantra (as published in the biography of 2nd Karmapa (Charles Manson)) previously in 2024, and for today, as an accompaniment to the publication of his Collected Works, I have created a new “better produced” version here, that includes the same video and explanation as to how the six syllable mantra was transmitted to Karma Pakshi.
Other Collected Works Outlines and Research
For other translations and research I have done on the Collected Works of the Karmapas, please see my specially created website here https://karmapascollectedworks.com
Also for the Tāranātha’s Collected Works, see the specially created website here https://taranathascollectedworks.com/ , that was sponsored by a US Jonang group.
For the Collected Works of 8th Tai Situpa, recently discovered, compiled and translated during the last two weeks of a month-long stay at Sherab Ling Monastery, Himachal Pradesh, India, see here.
For the Collected Works of Je Gampopa, which I compiled and created an outline of, based on the teachings and transmission of the 12th Goshir Gyaltsab Rinpoche, see here.
For other Collected Works, see website section here.
Infinite Ocean of the Dharma: Second Karmapa’s Collected Works
English Translation of Sherab Chogden’s text by Adele Tomlin
The Wish-granting Jewel of the Infinite Ocean of the Teachings, a record of the oral transmissions received from the Great Kagyupa Karma Pakshi’s extensive collection of texts from the Infinite Ocean of the Dharma, the Adornment of Infinite Ocean of the Dharma, and the Illumination of the Teachings.
Homage
To the ultimate yidam, the great compassionate one [Avalokiteshvara],
To the ultimate dakini, the mother Vajravarahi [Dorje Phagmo],
To the ultimate Dharma protector, the host of Mahakala,
I bow to the all-encompassing Karma Pakshi.
The activity emanation of all the victorious buddhas of the three times,
The fifth treasury of the Infinite Ocean of the Teachings,
I supplicate at the feet of Karma Pakshi.
Please expel the armies of demons and obstructing forces.
In the lands of China, Tibet, Gyimshang, Hor, and Dingxing,
In the land of Tiger-gazing, the land of Kyithen Gyalpo,
In the northern land of the Yaksha and the land of Thromgesar,
To the lands all-pervaded[1] by Karmapa.
With these words of homage, let me begin by introducing the subject to be discussed.
Having mastered the vital points[2] of indivisible wind-mind, and having thoroughly internalised the instructions for recognizing the four kāyas (སྐུ་བཞི་), this great omniscient scholar-accomplished master, who turned the wheel of the four crucial points of Dharma impartially, is the embodiment of wisdom and sole source from which the independent lineage of the Kagyü tradition of the practice lineage, Karma Kagyu, arises with its complete teachings of sutra and tantra, along with its explanations and oral instructions.
He is the one who gathers into one the rivers of instructions of the lineages of the Old (Nyingma) and New (Sarma), Kagyu and Chokgyur; who spreads throughout the world, in countries such as India, Tibet, Mongolia, China, Kham, Dingding [Sikkim], and the cities of the Yakshas in the northern regions.
He is widely renowned as the Karmapa, the great emanation of the activity of all Buddhas. A great scholar who is honored by all extraordinary beings, and according to what the Je [Karmapa] himself said, his literary works include two complete sets of the Kangyur in his writings, thus being the greatest scholar in the world who possesses the most extensive literary works on this earth.
A great accomplished master who, for twelve years, twelve months, twelve days, and twelve meals, maintained the vajra posture without breaking it, practicing meditation on the vital points of wind-mind; who demonstrated signs and marks directly.
In particular, who displayed various pure visions and “showing his face” to the disciples of future generations, with impartial great compassion; such as the clear account of the pure vision that occurred to the First Lineage Holder of Dzogchen, the great accomplished master Pema Rigzin.
Pure visions also arose to Sakya Jamyang Khyentse ( ས་སྐྱའི་འཇམ་དབྱངས་མཁྱེན་བརྩེ་), and Je Lelung Shepa ( སླེ་ལུང་བཞད་པའི ) also had pure visions. In particular, he bestowed the root notes of the Instruction Manual for the Secret Path of Mahamudra ( ཕྱག་ཆེན་གསང་ལམ་མའི་ཁྲིད་ཡིག ), which was revealed to him in a pure vision, and Lelungpa disseminated it to his own disciples.
Similarly, he showed his face to the Tertön Yöngey Mingyur Dorje ( གཏེར་སྟོན་ཡོན་དགེ་མི་འགྱུར་རྡོ་རྗེ), and the Karma Pakshi Guru Yoga Sadhana (ཀརྨ་པཀྴིའི་བླ་སྒྲུབ་), a terma of Yöngey, is known to be of even greater benefit within the Karma Kagyu tradition.
Afterwards, Chogyam Trungpa Rinpoche ( ཆོས་རྒྱམ་དྲུང་པ་རིན་པོ་ཆེ་) also had visions of him [Karma Pakshi] being inseparable from Guru Dorje Drolö and other signs of pure visions.
Likewise, in later times, Lama Pema Yeshe Dorje ( པདྨ་ཡེ་ཤེས་རྡོ་རྗེ་མཆོག་ )also had some signs of pure visions.
Thus, endowed with great compassion to guide disciples, though it is difficult to speak of the meaning of his name, for the sake of this topic, if we say his name, he is widely renowned as the second Buddha, the Gyalwang Karmapa Chö-kyi Lama, or the great siddha Karma Pakshi.
Collected Works- equal to two complete sets of the Kangyur
The 2nd Karmapa’s collected works are limitless like an ocean. Although they are countless, like two complete Kangyur sets, the followers and disciples have become slaves to laziness and distraction, and have been overly impressed by the loud and showy claims of “deep and profound.” Thus most of them have since passed into the realm of phenomena, leaving little trace behind.
During the lifetime of the great adept Karma Pakshi, it is known from his own sayings that his collected works were equal in number to two complete sets of the Kangyur. However, during the time of Karmapa Mikyo Dorje [8th Karmapa], it is apparent that from among his collected works, there remained only sixteen volumes, twelve volumes, and eight volumes.
And in the recent times, or during the lifetimes of Jamyang Khyentse Wangpo and Jamyang Kongtrul Rinpoche, it is clear from the colophon of Jamyang Khyentse Wangpo’s commentary, Composed in a Single Line (བྲིས་པའི་རྩ་བ་ཤད་བར་གཅིག་པའི་མཆན་བུ) that twelve volumes were present.
From the “Key to the Collected Works of the Vidyadhara Jatsön Nyingpo, “Pakshi’s General Instructions,” and the “Aspiration of the Collected Works,” (ལྡེའུ་མིག་པཀྴི་ཞལ་གདམས་ཀུན་འདུས་སྨོན་ལམ་) it is said that the life-story of this master is inconceivable, and that there are many secret life stories such as the “Intermediary State (Bardo) Life-Story ( རྣམ་ཐར་བར་དོ་མ)“
However, it is said that there are only eleven volumes of his collected works that remain at present. Nevertheless, later on, due to the loss and dispersal of the individual textual sections and volumes, the order became indefinite and unknown, and many sections were incomplete.
In particular, regarding the great text known as “Infinite Ocean of Teachings,” which contains eighteen main textual sections such as the “Infinite Ocean of Sutras ( མདོ་སྡེ་རྒྱ་མཚོ་མཐའ་ཡས་) and the “Infinite Ocean of Profound Dharma,” there is the “root text,” “an authorized discourse,” Public, Explanation, Main Dharma Sections, as well as many other chapters and headings are contained in the text. However, these days, it is extremely fragmented and incomplete.
“Root known as One” རྩ་བ་ནི་ཤད་བར་གཅིག་པ་
In particular, the root text of this great scripture, Infinite Ocean of Teachings, is known as the “Root of One” (རྩ་བ་ནི་ཤད་བར་གཅིག་པ་ ), which consists of the root and its commentary. However, due to the fault of no-one thoroughly examining these textual systems, the inadequacy of vision and knowledge, and the lack of genuine responsibility, it has remained unowned and scattered among the texts until now.
In the “Annotated Commentary on the One Root”” རྩ་བ་ཤད་བར་གཅིག་པའི་མཆན་འགྲེལ་ composed by Jamyang Khyentse Wangpo, it states that from this root text, the vajra speech of the great adept Pakshi, the Infinite Ocean of Teachings, arose and expanded into the great scripture of the Ocean of Infinite Teachings, the Infinite Ocean of Fulfillment ( ཕུན་སུམ་ཚོགས་པ་རྒྱ་མཚོ་མཐའ་ཡས་ ) and the Infinite Ocean of Wishes (འདོད་པ་རྒྱ་མཚོ་མཐའ་ཡས), which individually distinguishes the specific aspirations of all the vehicles.
The Infinite Ocean of Vishnu ( ཁྱབ་འཇུག་རྒྱ་མཚོ་མཐའ་ཡས ) an elaboration of the tenets of the non-Buddhist tirthikas and so on. The Infinite Ocean of Vinaya, which mainly branches from the vehicles of the Hearers and Solitary Realizers. Infinite Ocean of Sutras which establishes the way of the Mahayana Bodhisattvas. The Infinite Ocean of Blessings; and the Infinite Ocean that Dispels the Darkness of Ignorance, the framework of the lower classes of Mahayoga and below. The Infinite Ocean of Secrets, which branches from Mahayoga. The Infinite Ocean of Vehicles, which branches from Anuyoga. The River of the Empowerment of the Great Completion (Dzogchen), which branches from Atiyoga. The Infinite Ocean of Instructions, which collects the essence of all of them.
Finally, the Infinite Ocean of Realizations, the fruit of all of them—in short, the Infinite Ocean of Speech, which clearly establishes the numerous divisions of the vehicles and philosophies of both oneself and others. ཐེག་པའི་དབྱེ་བ་ཇི་སྙེད་རྒྱས་པར་གཏན་ལ་འབེབས་པའི་གསུང་རྒྱ་མཚོ་མཐའ་ཡས་པ
From among these, the twelve volumes which have become the common domain of the present disciples are visible/extant; moreover, as it is said that there are two complete sets of the Kangyur canon, each equal in size to the whole of Jambudvipa [worldly universe], as spoken by the Lord [Karmapa] himself, it is an object of unfathomable experience.
Thus, although it is possible to roughly understand the number of texts and their order, for a detailed understanding, please refer to the composition I have composed called “Infinite Ocean of Teachings” .
In short, the Karma Kagyu lineage, the name “Karmapa”, who is like the sun and moon, became widely known for the first time during this great being.
Unique Instructions and Lineages of the Kamtsang tradition
The most extensive instructions on the Six Dharmas of the Kamtsang tradition were first composed by Karma Pakshi.
He wrote the instructions on the Six Dharmas, known as the Infinite Ocean of Oral Instructions གདམས་ངག་རྒྱ་མཚོ་མཐའ་ཡས, along with its self-commentary, the Infinite Ocean of Profound Dharma.
The Thirty-seven Yogic exercises ཀཾ་ཚང་འཁྲུལ་འཁོར་སོ་བདུན་མ renowned as the Kamtsang tradition are also due to the kindness of this lord.
The countless special qualities, such as the Instructions on the heart-essence of the non-dual tantra, the father Dharma of the Kamtsang tradition, and the Instructions of the Royal Mahamudra, belong exclusively to Karma Pakshi and to no-one else.
The instructions on the special protector of the Kamtsang tradition, the Berchen (Black-cloak) Protector, the Introduction of the Three Kāyas, the Indivisible wind-mind, སྐུ་གསུམ་ངོ་སྤྲོད་དང་རླུང་སེམས་གཉིས་མེད། . The special oral “descent” transmission of White Tara སྒྲོལ་དཀར་བཀའ་བབ་ཁྱད་པར་ཅན་མན་ངག་ཁྱད་པར་ཅན་, and other Complete Unique instructions on the Sutra and Tantra of the Kamtsang tradition ཀཾ་ཚང་པའི་མདོ་རྒྱུད་ཀྱི་མན་ངག་ཁྱད་པར་ཅན་ཆ་ཚང་བ་. These all arose due to the kindness of this Noble Master [2nd Karmapa].
The unique and extraordinary explanations found in the Sutra and Tantra commentaries of the Seventh and Eighth Karmapa, are in most cases found in the works of this Lord [2nd Karmapa]. Thus, the kindness from the perspective of explanation of the textual tradition is also vast.
Hevajra
In the Marpa tradition, the lineage of empowerments and instructions exists only to a limited degree to this day, which are the Cakrasaṃvara and Hevajra [tantras].
Among these, it is clear from the fact that Jetsun Milarepa listened to the Two-Part Hevajra sixteen times that this is a principal tantra of the Marpa tradition of Hevajra.
As for the transmission of the ripening empowerments of this Tantra within the Karma Kagyu, during the time of the First Karmapa, the eight principal lineages gathered and formed the “All-encompassing Jewel” system (du-ney-kundu-norbu འདུས་ནས་ཀུན་འདུས་ནོར་བུའི་ལུགས་).
Among these, the majority were transmitted from the Karmapa Pakshi, and it is essential to know that the root of many of the Karma Kagyu empowerments and explanations rests with the Karmapa Pakshi.
For example, in the case of the Nāropa tradition of Hevajra, the Rwa tradition, the great siddha Karmapa Pakshi received it from Gya-gom Yeshe རྒྱ་སྒོམ་ཡེ་ཤེས, a disciple of Ngok Kun-ga Dorje ག་ཀུན་དགའ་རྡོ་རྗེ [3], and transmitted it.
In the case of the Lake-Born (Tso-Kye) tradition of Hevajra དགྱེས་རྡོར་མཚོ་སྐྱེས་ལུགས་, it was transmitted from Zangri Repa ཟངས་རི་རས་པ, Drogon Repa Chen འགྲོ་མགོན་རས་ཆེན, Pomdrakpa སྤོམ་བྲག་པ, to Karma Pakshi.
Furthermore, according to the Nyingma tradition, it was gradually transmitted from Bu Dorje Gonpo ( དབུ་རྡོ་རྗེ་མགོན་པོ )[4] and reached the precious Karmapa Pakshi.
Regarding the mother tantra Nairatmya, it was also transmitted from Gya-gom Yeshe to the Karmapa Pakshi.
The explanatory tantra Vajra Tent ( བཤད་རྒྱུད་རྡོ་རྗེའི་གུར) is also the same. Later, through the kindness of Lachen Sonam Gyaltsen ( བསོད་ནམས་རྒྱལ་མཚན་), Ngok Jangchub Pal ( རྔོག་བྱང་ཆུབ་དཔལ་), and Gyaltsenpa, an independent Rwa tradition was transmitted. Thus, the current Hevajra transmission of the Karma Kagyu’s three cycles of empowerments is transmitted from the Gya-gom Yeshe, a disciple of Ngok Kun-ga, to the Karmapa Pakshi.
As mentioned earlier, the Karmapa Pakshi was also the one who first composed the complete texts of the Six Dharmas of the Karma Kagyu. There was only a few scattered oral instructions in the teachings of the Third Karmapa, but there was no complete and extensive text. It is widely known that it was from the time when Karma Pakshi composed the Ocean of Infinite Profound Dharma, the Ocean of Infinite Instructions ( གདམས་ངག་རྒྱ་མཚོ་མཐའ་ཡས་) , that the most extensive text of the Six Dharmas, standing on its own, came into existence.
Similarly, regarding the physical practices (trul-khor), the so-called “Thirty-seven Extraordinary physical practices (trul-khor)” is a special feature of the Karma Kagyu tradition (འཕྲུལ་འཁོར་ཐུན་མོང་མ་ཡིན་པ་སོ་བདུན་མ་) that does not exist elsewhere; this was also first composed by Karma Pakshi.
Introduction to the Three Kāyas and Indivisible Wind-Mind
Likewise, in the ultimate father Dharma of the Karma Kagyu, the ultimate essence of the liberating path, the Great Seal/Mahamudra, is the Introduction to the Three Kāyas ( ཐུག་སྐུ་གསུམ་ངོ་སྤྲོད).
And the ultimate essence of all the methods of the Six Dharmas is the Indivisible Wind-Mind ་རླུང་སེམས་གཉིས་མེད་ it is needless to mention this. The first to put the Introduction to the Three Kāyas in writing and to compose the first written text of the Karma Kagyu’s Introduction to the Three Kāyas was also Karma Pakshi.
The first to compose a fully independent text of the Indivisible Wind-Mind of the Karma Kagyu was also Karma Pakshi. Then, regarding the philosophical works of the Karma Kagyu tradition, the first to compose a complete and independent set of texts was Karma Pakshi.
The Three Baskets of Sutra/Vinaya, Prajnaparamita and Tantra
In the Vinaya (monastic discipline) section, he composed the Infinite Ocean of Vinaya (འདུལ་བ་རྒྱ་མཚོ་མཐའ་ཡས།). In the section on epistemology (Pramana), he composed the Infinite Ocean of Epistemology ཚད་མ་རྒྱ་མཚོ་མཐའ་ཡས
For the section on the perfections (Prajnaparamita), he composed the “Ocean of Sutras” (མདོ་སྡེ་རྒྱ་མཚོ་མཐའ་ཡས), the “Detailed Classification of the Perfection of Wisdom” (་ཤེར་ཕྱིན་གྱི་རབ་དབྱེ), and so forth.
- For the common vehicle of Sutra and Tantra, he composed the “Infinite Ocean of Questions and Answers” (མདོ་སྔགས་ཐུན་མོང་ལ་ཞུས་ལན་རྒྱ་མཚོ་མཐའ་ཡས)
- For the lower tantras of Action, Conduct, and Yoga, he composed the “Infinite Ocean of the Three Outer Tantras” (ཕྱི་རྒྱུད་གསུམ་གྱི་རྒྱ་མཚོ་མཐའ་ཡས).
- For the Anuttarayoga Tantra, he composed the “Infinite Ocean of the Ancient Tradition/Nyingma” (བླ་མེད་ལ་རྙིང་མ་རྒྱ་མཚོ་མཐའ་ཡས) and the “Infinite Ocean of the New Tradition” (གསར་མ་རྒྱ་མཚོ་མཐའ་ཡས།), as well as the “Infinite Ocean of Empowerment” (དབང་བསྐུར་རྒྱ་མཚོ་མཐའ་ཡས).
There are also many other works, such as the “Introduction to All Anuttarayoga Tantras” (བླ་མེད་རྒྱུད་ཀུན་གྱི་ཀླད་དོན་).
Similarly, if one were to mention the section on Dharma Protectors, it would be very extensive, but for the time being, I will stop here.
With this in mind, the students of Dusum Khyenpa (1st Karmapa) and his sons were all accomplished siddhas, at the time of fruition and practice.
During the time of the mahasiddha, Karma Pakshi and Lord Rangjung Dorje [3rd Karmapa], the teachings spread through the composition of great treatises. From the latter part of the life of Lord Pakshi, the time of performing the mere semblance of Dharma became prominent, as stated by the Lord of the Victors, Chokdrak Gyatso [7th Karmapa].
In general, although there is no difference in essence between the father and son, there are differences in terms of the greater or lesser kindness and the root to which they are connected.
Therefore, it is certainly necessary to commemorate the distinguished life story of this Lord, the distinguished relics connected with this Lord, the distinguished oral instructions, the distinguished philosophical works, their historical value, and the distinguished deeds of this Lord.
The Lineages of Transmission
The matter at hand is that, at present, the vast majority of the dharma texts of the Infinite Ocean of the Teachings that are remaining are renowned to have transmission lineages and are spreading far and wide. Since I, a lowly person who has great faith and familiarity with the profound key points of the speech of this Lord [Karma Pakshi] and this Lord [Ugyenpa], have earnestly requested this transmission lineage by taking upon myself the hardship of effort, I wish to elaborate a little on this matter, as there are those who doubt the transmission lineages.
The transmission lineages that exist at present are said to have originated from Kyura Samten Namgyal, who received them from Drubgyu Kyensa Tenpai Gyaltsen, and are now spreading far and wide. It is said that Kyura Samten Namgyal received them from the presence of Pal Khyungtrul Pema Kunga or Rinchen Tenzin.
The manner of tracing the lineage above these two appears to have given rise to two branches of explanation, which is a matter that requires some reflection.
The first lineage of the great accomplished master Karma Pakshi, the learned and accomplished Ugyenpa Rinchen Pal, Kunkhyen Rangjung Dorje [3rd Karmapa], Gyalwa Yungtön Chenpo, Chöje Rolpai Dorje [4th Karmapa], Zhamar Khakhyap Wangpo [2nd Zhamarpa], Chöje Denzhin Shekpa [5th Karmapa], Zhamar Chöpal Yeshe [3rd Zhamarpa], Nar Tang Sherab Palden, Gyalwang Rinchen Puntsok, Rinchen Pal, Chögyal Puntsok, Tashi Puntsok, Chökyi Drakpa, Konchok Rinchen, Lho Trinley Namgyal, Karma Chakme, Sangpu Pema Kundga, Trinley Wangjung, Sherab Drakpa, Tenzin Döndrup, Ngedön Tänpel, Shenphen Rabgye, Tsetrul Ngawang Trinley Namgyal, Ga Drung Ma’de Trulku Samten Lingpa, Pal Khung Trulku Pema Kunga.
Second lineage, from the Lord [Karma Pakshi] himself up to Zhamar Chöpal Yeshe is the same, then: Tongwa Dönden [6th Karmapa], Paljor Döndrup, Chögya Gyatso, Tashi Paljor [Goshir Gyaltsab], Mikyö Dorje [8th Karmapa], Konchok Yenlak, Wangchuk Dorje, Yeshe Ningpo, Yeshe Dorje, Chökyi Döndrup, Tänpay Nyingje, Dudul Dorje [11th Karmapa], Ngedön Tänpel, Jamyang Kongtrul [Lodro Thaye], Shechen Gyaltsab, Shechen Kongtrul, Khungtrulku Pema Kundga.
Moreover, in the autobiography of Gyalwa Yungtonpa, it is recorded that from the presence of Karma Pakshi, he had received the oral instructions of the vast and endless ocean of Karmapa Rangjung Dorje’s teachings. Thus, one can infer that the lineage of the transmission of the collected works originated from there.
Likewise, in the autobiography of the Eighth Lord, Karmapa Mikyö Dorje, it is recorded that Lord [Sangye] Nyenpa had received the profound and vast ocean of Karma Pakshi’s teachings. From this, one can also infer that the lineage of the transmission gradually originated.
Moreover, as it is detailed in the hearing transmission list of the Fourth Zhamarpa, one can infer that at that time, there was a flawless lineage of transmission.
Later, though it does not appear in the hearing list of Jamyang Kongtrul Rinpoche, Jamyang Kongtrul Rinpoche himself has made annotations on some of the Dharma teachings of Pakshi’s collected works, such as the practice series of the White Tara.
Likewise, Jamyang Khyentse Wangpo has composed annotations on the Root Text of the Single One, and at the end of that, he has stated that there are twelve volumes.
Moreover, in the work of Karma Chögyal, the manager of the treasure revealer Chokling, many quotations from Pakshi’s texts are presented, and many teachings on the collected works of Karma Pakshi are given.
Looking at these reference sources, it can be seen that during the time of Khyentse, Kongtrul, and Chokgyur Lingpa, there was a special interest in Pakshi’s collected works.
It appears that the transmission lineage also exists, and from this it can be understood that the current lineage of oral instructions from the above-mentioned lamas may also be authentic. It is conceivable that since the Karmapa Pakshi’s oral instructions were transmitted to many by Jamyang Khyentse Wangpo, and Jamyang Khyentse Wangpo bestowed them upon Shechen Gyaltsab, one can infer this by extension.
Shechen Gyaltsab Rinpoche received them from Jamyang Khyentse Kongtrul, Pema Kunzang Chok received them from him, Kyurawa Samten Namgyal received them from him, Drubgyu Kye-nga Tenpe Gyaltsen received them from him, Lama Tsering Dorje Chok received them from him, and he has graciously bestowed them upon us.
Eight-volume Collected Works of Karma Pakshi (published by Paltrul Press)
Due to the extremely rare availability of the texts and the failure to obtain some, there have been difficulties regarding the transmission lineage. When Drub-gyu Kye-nga Tenpe Gyaltsen Rinpoche disseminated the transmission lineage, he gave the transmission based on the eight-volume collected works of the Karmapa Pakshi, which were published by Paltrul Press. If the texts contained within are recorded here,
The Table of Contents of the Collected Works of Karma Pakshi
(Volume Ka)
ཀརྨ་པཀྴིའི་གསུང་འབུམ༼ཀ༽པའི་དཀར་ཆག
- The Life Story of the Great Siddha Karma Pakshi: The Unbounded Array of His Deeds 1 རྗེ་གྲུབ་ཐོབ་ཆེན་པོ་ཀརྨ་པཀྴིའི་རྣམ་པར་ཐར་པ་མཐའ་ཡས་བཀོད་པ།་་་་
- The Life Story of Karma Pakshi in the Land of the Mongols 38 རིན་པོ་ཆེ་ཀརྨ་པའི་རྣམ་ཐར་ཧོར་ཡུལ་་་་་་་་༣༧
- His Own Life Story: The Brilliant and Radiant Vow to Uphold the Dharma 57 ཉིད་ཀྱི་རྣམ་ཐར་འདུག་པ་ཚར་གཅོད་གཟི་བརྗིད་འོད་འབར་་་༥༡
- His Own Life Story: The Inconceivable Signs and Miracles 69 ཉིད་ཀྱི་ལྟས་དང་ཆོ་འཕྲུལ་བསམ་གྱིས་མི་ཁྱབ་པའི་རྣམ་ཐར།་་་་་་༦༩
- The Life Story of Building the Great Deity, the Ornaments of the World 85 ལྷ་ཆེན་པོ་འཛམ་གླིང་རྒྱན་བཞེངས་པའི་རྣམ་ཐར།་་་་༨༥
- The Life Story of Karma Pakshi: His Last Will 103 ཀརྨ་པའི་རྣམ་ཐར་ཞལ་ཆེམ་་་་་་་་༡༠༣
- The Preamble: His Own Life Story, Realizing the Three Times as Timeless and Perfecting the Great Skill 128 ཉིད་ཀྱི་རྣམ་ཐར་དུས་གསུམ་དུས་མེད་གཅིག་ཏུ་རྟོགས་ཤིང་རྩལ་ཆེན་རྫོགས་པའི་གླེང་གཞི་་་་༡༢༧
- His Own Life Story: The Prophecy of the Innate Wisdom and the Intention 195 ཉིད་ཀྱི་རྣམ་ཐར་ལྷན་སྐྱེས་ཡེ་ཤེས་དགོངས་པ་ལུང་བསྟན།་་་་་༡༩༥
- The Life Story of the Precious Lama, Karma Pakshi 215 བླ་མ་རིན་པོ་ཆེ་ཀརྨ་པའི་རྣམ་ཐར།་་་༢༡༥
The Life of the Great Dharma Lord, the Glorious Karma Pakshi, the Great Drum of Samye 249 ཆོས་ཀྱི་རྗེ་དཔལ་ལྡན་ཀརྨ་པ་ཆེན་པོའི་རྣམ་པར་ཐར་པ་བསམ་ཡས་ལྷའི་རྔ་ཆེན།་་་༢༤༩ - On the Hidden Life Stories.——341 སྐྱེ་རབས་སྦས་མཆོད་ལ་གསུངས་པ།་་་་༣༤༡
- The Long General Reply.——531 སྤྱི་ལན་རིང་མོ་ལ་་་་་་་་་༥༣༡
- The Beginning of the Life-Prolonging Ritual.——371ཚེ་ཆོག་གི་དབུ་ཕྱོགས ་་་་་་་༣༧༡
- Advice on Taking Illness as the Path.——383ན་ཚ་ལམ་དུ་ཁྱེར་བའི་ཞལ་གདམས།།་་་་་༣༨༣
- The Purification of the Grievous Spirits of the Natural Lady.——383 ལྷན་སྐྱེས་ཇོ་མོའི་གྲིབ་སེལ ་་་་༣༨༣
- The Protection and Instructions of the One-Faced Goddess.——390 ཞལ་གཅིག་མའི་བསྲུང་བ་དང་གདམས་པ།་་་་་༣༩༠
- The Key of the Points Wind-Mind.——393 རླུང་སེམས་གནད་ཀྱི་ལྡེའུ་མིག་་་་་་༣༩༣
- The Question and Answer of Tilopa with the Glorious Wisdom Dakini, the Direct Cutting of the Intermediate State of the Whispered Lineage.——402 དཔལ་ཡེ་ཤེས་ཀྱི་མཁའ་འགྲོ་མ་ལ་ཏེ་ལོ་པའི་ཞུས་ལེན་སྙན་བརྒྱུད་མན་ངག་བར་དོ་གཅིག་ཆོད་མ། ་་་་་་༤༠༢
- The Infinite Ocean of Instructions གདམས་ངག་རྒྱ་མཚོ་མཐའ་ཡས།་་་་་་༤༠༤༠༥
- The Infinite Ocean of Profound Dharma 485 ཟབ་ཆོས་རྒྱ་མཚོ་མཐའ་ཡས་་་་་་་༤༨༥
Catalog of the Karmapa Pakshi’s Collected Works (Kha).
ཀརྨ་པཀྴིའི་གསུང་འབུམ༼ཁ༽པའི་དཀར་ཆག
- The Origin of the Vinaya from the Land of the Red Robed Ones. Volume (5) གོས་དམར་ཅན་གྱི་ཡུལ་ནས་འོངས་བའི་འདུལ་བའི་གླེང་གཞི་གླེགས་བམ༼༥༽
Catalog of the Karmapa Pakshi’s Collected Works (Ga)
ཀརྨ་པཀྴིའི་གསུང་འབུམ༼ག༽པའི་དཀར་ཆག
- The Meeting with the Noble Manjushri and the Following Questions, the Infinite Ocean of Answers.——The Seal of the Three Baskets.——217 འཕགས་པ་འཇམ་དཔལ་དང་མཇལ་ནས་ཞུས་པ་སྟེ་ཞུ་ལེན་རྒྱ་མཚོ་མཐའ་ཡས།་་་་་་སྡེ་སྣོད་གསུམ་གྱིས་ཆིངས།་་་་་༢༡༧
- The Bondage of the Infinite Ocean of Sutra Teachings.——285 མདོ་སྡེ་བསྟན་པ་རྒྱ་མཚོ་མཐའ་ཡས་ཀྱི་ཆིངས་་་་་༢༨༥
- The Analysis of the Perfection of Wisdom.——365 ཤེས་རབ་ཀྱི་ཕ་རོལ་ཕྱིན་པའི་རབ་དབྱེ་་་་་་་༣༦༥
- The Infinite Ocean of Auspicious Abundance.——475 ཕུན་སུམ་ཚོགས་པ་རྒྱ་མཚོ་མཐའ་ཡས།་་་་་་༤༧༥
Table of Contents of the Collected Works of Karma Pakshi Volume (Nga)
ཀརྨ་པཀྴིའི་གསུང་འབུམ༼ང༽པའི་དཀར་ཆག
- The Infinite Ocean of Nirvana—The Treatise on the Definitive Settling of All Dharmas—931 ཆོས་ཐམས་ཅད་གཏན་ལ་ཕབ་པ་ཡོངས་སུ་མྱ་ངན་འདས་ཀ་རྒྱ་མཚོ་མཐའ་ཡས་པ་མདོ་སྡེ་རྒྱ་མཚོ་མཐའ་ཡས་་་་་་་་་༩༣༡
- The Infinite Ocean of the All-Pervading One—513 ཁྱབ་འཇུག་རྒྱ་མཚོ་མཐའ་ཡས།།་་་་༥༡༣
Table of Contents of the Collected Works of Karma Pakshi Volume (Ca):
ཀརྨ་པཀྴིའི་གསུང་འབུམ༼ཅ༽པའི་དཀར་ཆག
- The Infinite Ocean of the Teachings—
The General Framework of the Infinite Ocean of the Teachings of the Anuyoga—397བསྟན་པ་རྒྱ་མཚོ་མཐའ་ཡས། ཨ་ནུ་ཡོ་གའི་བསྟན་པ་རྒྱ་མཚོ་མཐའ་ཡེ་ཀྱི་ཆིངས་་་་་༣༩༧The Infinite Ocean of the Teachings of Empowerment—479 དབང་གི་བསྟན་པ་རྒྱ་མཚོ་མཐའ་ཡས་་་་་་་༤༧༩
Table of Contents of the Collected Works of Karma Pakshi Volume (Cha)
ཀརྨ་པཀྴིའི་གསུང་འབུམ༼ཆ༽པའི་དཀར་ཆག
- The General Scripture of All Vehicles—Derived from the Great Scripture of Anuyoga, the Infinite Ocean of the Teachings of the Five Teachers—1 སྟོན་པ་ལྔ་ཡི་བསྟན་པ་རྒྱ་མཚོ་མཐའ་ཡས་ལས་ལུང་ཆེན་ཨ་ནུ་ཡོ་ག་ལས་འཕྲོས་པའི་ཐེག་པ་ཀུན་གྱི་སྤྱི་ལུང་།་༡
- The Infinite Ocean of the Explanatory Transmission—279 བཤད་ལུང་སྦྱོར་བཀོད་རྒྱ་མཚོ་མཐའ་ཡས།་་་༢༧༩
The Infinite Ocean of Desires/Wishes—489 འདོད་པ་རྒྱ་མཚོ་མཐའ་ཡས་་་་་་་༤༨༩
Table of Contents of the Collected Works of Karma Pakshi Volume (Ja)
ཀརྨ་པཀྴིའི་གསུང་འབུམ༼ཇ༽པའི་དཀར་ཆག
- The Great Command of the Infinite Ocean of the Teachings—1 བསྟན་པ་རྒྱ་མཚོ་མཐའ་ཡས་བྱིན་གྱིས་བརླབས་པའི་བཀའ་ཆེན་་༡
- The Infinite Ocean of Abundant Explanation of the Vast Ocean of the Teachings—159 བསྟན་པ་རྒྱ་མཚོ་མཐའ་ཡས་ཀྱི་བཤད་པ་ཕུན་སུམ་ཚོགས་པ་རྒྱ་མཚོ་མཐའ་ཡས།་་་་༡༥༩
- The Infinite Ocean of Secrets—Distinguishing the Different Views of the Old and New Schools—475 གསར་རྙིང་ལ་སོགས་པའི་བཞེད་པ་སོ་སོར་འབྱེད་པ་གསང་བ་རྒྱ་མཚོ་མཐའ་ཡས།་་་་༤༧༥
- The Infinite Ocean of Secrets—Distinguishing the Different Views of the Old and New Schools—475
- The root tantra of ignorance and delusion… 533
- The constraints of the six vehicles… 539
Catalogue of the collected works of Karma Pak-shi (volume NYA)
- The ocean of the three outer tantras that establishes the meaning of the action tantra, conduct tantra, and yoga tantra…
- The preface to all that belongs to the father tantra, mother tantra, and inseparably united tantra of method and wisdom…
- The text of the Wish-fulfilling Jewel Dakini… 191
- The ocean of the new Mahayoga
- The great classes of the unsurpassable secret mantra yoga tantras, which distinguish the individual viewpoints… 225
Texts Other than the Eight Volumes
Furthermore, there are a considerable number of dharma texts that do not appear in the aforementioned eight volumes.
The Precious Kagyü Kye Nga Rinpoche bestowed the transmission of the remaining dharma sections of the Infinite Ocean of Supplications, as well as the Vajra Songs. If I were to record them here:
- The section on Supplications to Sublime Objects has 43 folios. Although previously a rare old copy was found containing about fifty supplication sections, later, when a copy of the “Infinite Ocean of Supplications” found at Karma Monastery was obtained, it contained about sixty supplication sections. That has 73 folios.
- The Vajra Songs of the lord of siddhas, glorious Karma Pakshi, has 33 folios. It is said that the transmission was previously bestowed, and I have also received it at this time.
Furthermore, the main text of the teachings of Karma Pakshi, One Child of the Infinite Ocean of Teachings ( བསྟན་པ་རྒྱ་མཚོ་མཐའ་ཡས་ཀྱི་རྩ་གཞུང་ཤད་བར་མ་བུ་གཅིག་པ་), was previously not found, but later it was found in the old Dege edition and again in the hand-copied text of Jamyang Khyentse.
Moreover, the Sadhana of Vajrapani in the Form of Riding a Horse ཕྱག་རྡོར་རྟ་ཞོན་ཅན་གྱི་སྒྲུབ་ཐབས།, the Instructions of the Four Kāyas from “The Prophecy of Intention” དགོངས་པ་ལུང་བསྟན་ཞེས་པའི་སྐུ་བཞི་ངོ་སྤྲོད་ཀྱི་གདམས་པ and the “River of Dzogchen Empowerment” རྫོགས་ཆེན་དབང་གི་ཆུ་བོ along with “The General Seal of the Dharma’s Nature” ཀུན་ཏུ་ཆོས་ཚུལ་གྱི་སྤྱི་ཆིངས་ have been found.
Lord Karma Pakshi, the mighty accomplished one, became the crown jewel of the Karma Kagyu lineage and like a head of the Karma Kagyu doctrine in both spiritual and temporal aspects. Generally known as the “Karmapa,” it originated from this very being, and it spread to all corners of the world. He also became one of the greatest scholars with the most extensive written works.
In particular, he was one of the earliest scholars to compose extensive manuals for the Six Yogas of Naropa and their elaborate movements, and he was also the first to transcribe the profound Dharma of the Self-Introduction of the Three Kayas and the Dharma Wheel of the Four Points into written form.
Among his writings, all the outer and inner philosophical systems, as well as the Sutra and Mantra of the Buddhist teachings, the New and Old Schools of Mantra, and the instructions of the New School’s methods of liberation, are completely and thoroughly contained.
In particular, he emphasized the explanatory texts of the quintessential oral instructions, thereby establishing them as essential texts. Furthermore, his writings contain numerous names of hundreds of Tantras that do not appear in the treatises and commentaries of other scholars, and they contain a vast number of uncommon quotations, thus making them of great value for research.
For example, the great crown jewel of the Karma Kagyu teachings, the Karmapa Pakshi, clearly possesses the characteristics of completely containing the teachings of the Early Propagation of the Dharma, as well as the complete teachings of the New Propagation’s masters of the Karma and Chok traditions. Therefore, to this day, the Karma teachings have become a complete and profound tradition.
Moreover, his treatises possess the following unique characteristics:
1) They completely contain the immaculate teachings of the Early Translation School transmitted from the Master Padmasambhava,
2) They contain the complete teachings of Dakpo [1st Karmapa], Chapa[5], and Sotsi.
May it not fall into mere business pursuits driven by the chase of personal gain and material interests, but with undaunted courage, in the face of arduous efforts, scarce resources, and obstacles from others, voluntarily and with all one’s capacity, may you contribute whatever possible to the flourishing of the Dharma and culture. This is a very weighty hope.
Dharma texts that need to be found
Therefore, below I will list a few essential Dharma texts that must be found. I request your sincere attention.
Many Dharma texts that appeared in the hearing lineage of the Fourth Zhawa Chime, the Venerable Chökyi Drakpa, have yet to be discovered. I will list them below.
The Life-Story of the Secret Treasury རྣམ་ཐར་གྱི་སྐོར། ༡
The Life-Story of the Teeth རྣམ་ཐར་གསང་མཛོད་མ། ༢
The Sealed Life-Story ཚེམས་ཀྱི་རྣམ་ཐར ༣ རྣམ་ཐར་བཀའ་རྒྱ་མ་སོགས། ༡
And others, such as:
The Infinite Ocean of the Body/Kāya of Manjushri Vajradhara འཇམ་དབྱངས་རྡོ་རྗེ་འཛིན་པའི་སྐུའི་རྒྱ་མཚོ་མཐའ་ཡས། ༢
The Infinite Ocean of the Speech of Avalokiteshvara Vajradhara སྤྱན་རས་གཟིགས་རྗེ་འཛིན་པ་གསུང་གི་རྒྱ་མཚོ་མཐའ་ཡས། ༣
The Union of the Tantra of the Definitive Speech of Cakrasaṃvara བདེ་མཆོག་ངེས་པར་བརྗོད་པའི་རྒྱུད་ཀྱི་མཚམས་སྦྱོར༤
The Great Mandala of Cakrasaṃvara 5 བདེ་མཆོག་གི་དཀྱིལ་འཁོར་ཆེན་མོ ༥
The Cakrasaṃvara of the Mind 6 ཐུགས་ཀྱི་བདེ་མཆོག་དང༌། ༦
Indivisible Speech of Vajravarahi 7 གསུང་གི་རྡོ་རྗེ་ཕག་མོ་དབྱེར་མེད། ༧
The Sadhana of the Cakrasaṃvara of the Speech of Vajra with the Nairatmya of Co-Emergence 8 དཔལ་རྡོ་རྗེ་བདེ་མཆོག་འཁོར་ལོ་གསུང་གྱི་རྣལ་འབྱོར་མ་དང་ལྷན་ཅིག་སྐྱེས་པའི་རྒྱུད་ཀྱི་སྒྲུབ་ཐབས། ༨
The Junction of the Sixty-Six Chapters of the Later Part of the Definitive Speech of Cakrasaṃvara 9 བདེ་མཆོག་ངེས་བརྗོད་ཀྱི་ཕྱི་མ་ལེའུ་དྲུག་ཅུ་རྩ་དྲུག་གི་མཚམས་སྦྱོར ༩
The Lamp of Reality, Arali དེ་ཁོ་ན་ཉིད་ཀྱི་སྒྲོན་མ་ཨ་ར་ལི། ༡༠
Rili Arali, the Junction of the Mahamudra Drop, the Drop of Wisdom Essence, and the Drop Tantra རི་ལི་ཨ་ར་ལི། ཕྱག་ཆེན་ཐིག་ལེ། ཡེ་ཤེས་སྙིང་པོའི་ཡེ་ཤེས་ཐིག་ལེའི། ཐིག་ལེའི་རྒྱུད་རྣམས་ཀྱི་མཚམས་སྦྱོར།༡༡
The Five Hundred Thousand Verses འབུམ་ལྔ།དགྱེས་པ་རྡོ་རྗེའི་ཊཱིཀྐ་གསལ་བྱེད་སྒྲོན་མ། ༡༢
The Clarifying Lamp Commentary on Hevajra ཀྱེའི་རྡོ་རྗེའི་སྐུ་གསུང་ཐུགས། ༡༣
The Commentary on the Secret Treasury གསང་བ་མཛོད་ཀྱི་འགྲེལ་པ། ༡༤
The Junction of the Tantra of Perfect Union ཡང་དག་པར་སྦྱོར་བའི་རྒྱུད་ཀྱི་མཚམས་སྦྱོར ༡༥
The Thirteen-Deity Hevajra དགྱེས་པ་རྗེ་ལྷ་བཅུ་གསུམ་མ། ༡༦
The Sadhana of the Mandala of the Sixty-Six Deities of Hevajra ཀྱེ་རྡོ་རྗེ་ལྷ་དྲུག་ཅུ་རྩ་དྲུག་གི་དཀྱིལ་འཁོར་གྱི་སྒྲུབ་ཐབས། ༡༧
The Sadhana of the Mandala of the Cakrasaṃvara of the Most Joyous Hevajra དཔལ་དགྱེས་པ་རྗེ་རབ་དགྱེས་མའི་དཀྱིལ་འཁོར་གྱི་སྒྲུབ་ཐབས། ༡༨
The Sba-lcag (Bamboo Rod) Cycle of the Ocean of Conquerors རྒྱལ་བ་རྒྱ་མཚོ་སྦ་ལྕག་སྐོར། ༡༩
The Ocean of the Teaching of Mahayoga མ་ཧཱ་ཡོ་གའི་བསྟན་པ་རྒྱ་མཚོ། ༢༠
The Secret Sadhana of the Great Compassionate One ཐུགས་རྗེ་ཆེན་པོའི་གསང་སྒྲུབ། ༢༡
The Notes on the Fire Offering of the Ocean of Conquerors (Gyalwa Gyamtso) རྒྱལ་བ་རྒྱ་མཚོའི་མེ་མཆོད་ཀྱི་ཟིན་བྲིས ༢༢
Again, the Secret Sadhana of the Great Compassionate One ཡང་ཐུགས་རྗེ་ཆེན་པོའི་གསང་སྒྲུབ ༢༣
The Blessing of the Space and Secret for Taking Afflictions on the Path
The Visualization of the Great Compassionate One ཐུགས་རྗེ་ཆེན་པོའི་མངོན་རྟོགས། ༢༥
The Wish-Fulfilling Dakini མཁའ་གསང་བྱིན་བརླབས་ཉོན་མོངས་ལམ་དུ་བླང་བ། ༢༤
The Four Bodies Meetin
The Five Self-Arisen Letters
The Wish-Fulfilling Dakini མཁའ་འགྲོ་ཡིད་བཞིན་ནོར་བུ ༢༦ སྐུ་བཞི་སྤྲོད། ༢༧ རང་བྱུང་ཡི་གེ་ལྔ། ༢༨
The main text of the Instructions of the Wish-Fulfilling Jewel, 29. མཁའ་འགྲོ་ཡིད་བཞིན་ནོར་བུའི་ཁྲིད་གཞུང་། ༢༩
The Higher Empowerment of the Introduction to the Four Bodies, 30. སྐུ་བཞི་ངོ་སྤྲོད་ཀྱི་དབང་གོང་མ། ༣༠
The Text of the Wish-Fulfilling Jewel of the Dakini, 31. མཁའ་འགྲོ་ཡིད་བཞིན་ནོར་བུའི་གཞུང༌། ༣༡
The Offering and Feast of the Noble Lady, 32. རྗེ་བཙུན་མའི་མཆོད་འབུམ་ཚོགས་ལས། ༣༢
Known as the Ocean of Siddhis, 33. དངོས་གྲུབ་རྒྱ་མཚོར་གྲགས་པ། ༣༣
The Visualization and Oral Instructions of the Vajra Garland of Body, Speech, and Mind, 34. སྐུ་གསུང་ཐུགས་ཀྱི་རྒྱུན་མཛད་མའི་མངོན་རྟོགས་མན་ངག་དང་བཅས་པ ༣༤
The Secret Accomplishment of the Sow-Face, a Short Text by Rangjungpa, 35. གསང་སྒྲུབ་ཕག་ཞལ་གྱི་ཡིག་ཆུང་རང་བྱུང་པས་མཛད། ༣༥
The Sadhana of Vajravarahi, an Indian Text, 36. རྡོ་རྗེ་ཕག་མོའི་སྒྲུབ་ཐབས་རྒྱ་གཞུང༌། ༣༦ རྒྱ་
The Clarification of the Root Text of the Indian Text, Tara, 37. གཞུང་རྩ་བའི་གསལ་བྱེད་སྒྲོལ་མ། ༣༧
The Near-Accomplishment, and Secret Sadhana of Varahi, the Wish-Fulfilling Jewel, 38. ཕག་མོ་ཉེར་སྒྲུབ་གསང་སྒྲུབ་ཡིད་བཞིན་ནོར་བུ། ༣༨
The Oral Instructions of the Coiled-Up Joy, 39. དགའ་བ་འཁྱིལ་བའི་མན་ངག །༣༩
The Cycle of the Protector Compiled by the Precious Karmapa, 40. རིན་པོ་ཆེ་ཀརྨ་པས་ཕྱོགས་གཅིག་ཏུ་མཛད་པའི་མགོན་པོའི་སྐོར། ༤༠
The Extensive Introduction of the Two Tantras: The King Mahakala and the Precious Armlet Tantra, 41.
ནག་པོ་ཆེན་པོའི་རྒྱལ་པོ་དང་། རིན་པོ་ཆེ་དཔུང་རྒྱན་གྱི་རྒྱུད་གཉིས་ཀྱི་མཚམས་སྦྱོར་རྒྱས་པ། ༤༡
The Illuminating Lamp of the Cycle of the Sadhana of the Self-Arisen Queen of Glory (Rangjung Gyalmo), 42.
དཔལ་ལྷ་མོ་རང་བྱུང་གི་རྒྱལ་མོའི་སྒྲུབ་སྐོར་གསལ་བྱེད་སྒྲོན་མེ། ༤༢
The Three Practices of the Sadhana of Glorious Goddess (Pel Lhamo) and the Infinite Ocean of the Doctrine of the Wrathful Mothers (Ma-Mo), 43.
དཔལ་ལྷ་མོའི་བསྙེན་སྒྲུབ་ལས་གསུམ། མ་མོ་རྦོད་གཏོང་གི་བསྟན་པ་རྒྱ་མཚོ་མཐའ་ཡས། ༤༣
Opening the Speech, Unlocking the Idiocy/Dumb, 44. ངག་བཀྲོལ་ལྐུགས་པ་ཁ་འབྱེད། ༤༤
The Visualization and Torma Offering of the Great King Vaishravana, 45. རྒྱལ་ཆེན་རྣམ་ཐོས་སྲས་ཀྱི་མངོན་རྟོགས་གཏོར་བསྔོ།༤༥
The Sadhana of the Sin-gon, the Skull Garlanded One, 46. སྲིན་མགོན་ཐོད་པའི་ཕྲེང་བ་ཅན་གྱི་སྒྲུབ་ཐབས། ༤༦
The Vajra-Raja (Dorje King) Sadhana of the Naga-Kshatriya 47. ཀླུའི་དགེ་བསྙེན་རྡོ་རྗེ་རྒྱལ་པོའི་སྒྲུབ་ཐབས་དང༌། ༤༧
Vajra Garland: Upāsaka’s Torma Ritual New Renewal དགེ་བསྙེན་གྱི་གཏོར་ཆོག་གསར་བསྐང་རྡོ་རྗེ་ཕྲེང་བ། ༤༨
Old Renewal: Auspicious Gate Mansion རྙིང་བསྐང་བཀྲ་ཤིས་སྒོ་མངས། ༤༩
The Root of the Infinite Ocean of Secrets གསང་བ་རྒྱ་མཚོ་མཐའ་ཡས་ཀྱི་རྩ་བ། ༥༠
The Meditation Guide for the Seven Limbs ཡན་ལག་བདུན་པའི་སྒོམ་ཁྲིགས།༥༡
The Scattered Oral Instructions: Torch of Dispelling Ignorance (Also known as “The Torch of the Clear Wisdom of the Four Dharmas”)
The Introduction to the Four Kāyas སྐུ་བཞི་ངོ་སྤྲོད ༥༢
The Profound Dharma of the Five Wheels ཟབ་ཆོས་འཁོར་ལོ་ལྔ་མ། ༥༣
The Great Perfection: Heart Drop རྫོགས་པ་ཆེན་པོ་སྙིང་གི་ཐིག་ལེ། ༥༤
The Four Chapters of the Karma Kagyu Mind Unification བཀའ་བརྒྱུད་དགོངས་པ་གཅིག་ཏུ་འདུས་པའི་གླེང་བཞི། ༥༥
The Scattered Oral Instructions: Torch of Dispelling Ignorance (Also known as “The Torch of the Clear Wisdom of the Four Dharmas”) གསུང་སྒྲོས་ཐོར་བུ་བ་མ་རིག་མུན་སེལ་སྒྲོན་མེ འདི་ལ་ཆོས་བཞི་ཡེ་ཤེས་གསལ་བའི་སྒྲོན་མེ་ཡང་ཟེར། ༥༦
The Wheel/Chakra of Primordial Awareness: The Tenets of the Karmapas བླ་མ་ཀརྨ་པའི་གྲུབ་མཐའ་ཡེ་ཤེས་འཁོར་ལོ ༥༧
The Treatise on the Two Knowledges of the Guru of Tsurphu Monastery བླ་མ་མཚུར་ཕུ་པའི་མཁྱེན་པ་གཉིས་ལྡན། གཏན་ལ་དབབ་པའི་བསྟན་བཅོས། ༥༩
The Sole Point of Mahāmudrā: The Oral Instruction on Meditating on the Meaning of Co-Emergence ཕྱག་རྒྱ་ཆེན་པོ་བྱང་གཅིག་མ། ལྷན་ཅིག་སྐྱེས་པའི་དོན་སྒོམ་པའི་གདམས་ངག །གཏན་ལ་ཕབ་པའི་སྒྲ་དོན་ཅུང་ཟད་ཙམ། ༦༡
A Brief Clarification of the Sounds and MeaningsThe Arrangement of the Four Bodies of the Vajra of Delight in Separate and Complete Mandalas དགྱེས་པ་རྡོ་རྗེ་སྐུ་བཞིའི་དཀྱིལ་འཁོར་སོ་སོར་མ་འདྲེས་ཤིང་མཚན་ཉིད་ཡོངས་སུ་རྫོགས་པར་བཀོད་པ། ༦༢
Another Mahāmudrā: The One-Cup; A Simple Outline of the Ways of Realization ཡང་ཕྱག་ཆེན་ཇ་གཅིག་མ། དངོས་པོ་རྟོགས་ལུགས་ས་བཅད་ཙམ་ཞིག་བཀོད་པ། ༦༣
The Complete Result of the Path of the Great Seal/Mahamudra: The Fruit of All Dharmas འབྲས་བུ་ཕྱག་རྒྱ་ཆེན་པོའི་ཆོས་ཐམས་ཅད་ཀྱི་བཞི་དང་ལམ་གྱི་འབྲས་བུ་ཡོངས་སུ་རྫོགས་པ། ༦༤
The Letter Sent to All Students བུ་སློབ་ཐམས་ཅད་ལ་སྤྲིངས་ཡིག་ཏུ་བསྐུར་བ། ༦༥
Luminous-Clarity of the Phurba/Dagger of Enlightenment ཕུར་པ་བྱང་ཆུབ་ཀྱི་འོད་ཟེར ༦༦
The Analysis of the Nature of the Alaya ཀུན་གཞིའི་གནས་ལུགས་ཤན་བྱེད ༦༧
The Analysis of Thoughts: All-Knowing King རྟོག་པ་ཤན་འབྱེད་ཀུན་རིག་རྒྱལ་༦༨
The Three Bodies of the Buddha Dwelling Within Oneself སངས་རྒྱས་སྐུ་གསུམ་རང་ལ་བཞུགས་པ།༦༩
The Jewel Ornament: A Meaningful Composition རིན་ཆེན་རྒྱན་གྱི་དོན་དུ་མཛད་པ། ༧༠
The Torch of the Clear Wisdom: Special Features ཁྱད་ཆོས་ཡེ་ཤེས་གསལ་བའི་སྒྲོལ་མེ། ༧༣
The Wheel of the Clear Primordial Awareness of the Square/Four Corners མུ་བཞི་ཡེ་ཤེས་གསལ་བའི་འཁོར་ལོ ༧༤
The Stainless Dharma Body of Non-Attachment: The Views of the Karma Kagyu Lama
The Single-Path Instruction ལམ་ཆིག་ཆོད་ཀྱི་གདམ་
Random spiritual discourses, etc. 76 བླ་མ་ཀརྨ་པའི་ཞེན་མེད་ཆོས་སྐུ་དྲི་མེད། ༧༥
The guide to Tsari-tra. 77 ཙཱ་རི་ཏྲའི་ལམ་ཡིག །༧༧
Its description. 78 དེའི་གནས་ཡིག །༧༨
The Songs of the Precious Karma-pa. 79 རིན་པོ་ཆེ་ཀརྨ་པའི་མགུར་འབུམ།༧༩འབྲས་བུ་མཐའ་ཡས་རྒྱ་མཚོ།༨༠བཀྲ་ཤིས་ཀྱི་སྐོར་རྣམས་སོ །
The Infinite Ocean of Results. 80 སྙིང་རྗེ་མཐར་ཐུག་རྒྱལ་བ་རྒྱ་མཚོ་དང་།།
The various auspicious sections. 86 ངག་སོགས་གསུང་སྒྲོས་ཐོར་བུ། ༧༦
ཤེས་རབ་མཆོག་ལྡན།
ངག་སོགས་གསུང་སྒྲོས་ཐོར་བུ། ༧༦ ཙཱ་རི་ཏྲའི་ལམ་ཡིག །༧༧ དེའི་གནས་ཡིག །༧༨ རིན་པོ་ཆེ་ཀརྨ་པའི་མགུར་འབུམ།༧༩འབྲས་བུ་མཐའ་ཡས་རྒྱ་མཚོ།༨༠བཀྲ་ཤིས་ཀྱི་སྐོར་རྣམས་སོ །
Having said this, once again I make a prayer:
The ultimate of compassion, Gyalwa Gyamtso (Jinisagara)
The ultimate wisdom, consort Yogini,
The embodient of the indivisible union of method-wisdom, Karmapa,
Eliminate all adverse conditions and fulfill our aspirations!
From the expanse of compassion, the play of prajna/wisdom brilliantly shines,
A heroic dance utterly destroying every negative force,
May the assembly of Dharma protectors, Mahakala,
Swiftly accomplish enlightened activities, and be your ally!
This was offered by the one who merely pretends to be a vidyadhara of the secret great vehicle, the lowly monk who bears the name Sherab Chokden, with a completely pure motivation. 2026/10/5.
སྙིང་རྗེ་མཐར་ཐུག་རྒྱལ་བ་རྒྱ་མཚོ་དང་།།
ཤེས་རབ་མཐར་ཐུག་རྒྱལ་ཡུམ་རྣལ་འབྱོར་མ།།
ཐབས་ཤེས་དབྱེར་མེད་ཀརྨ་པཀྴི་ཡིས།།
འགལ་རྐྱེན་ཀུན་སེལ་སྨོན་ལམ་འགྲུབ་པར་མཛོད།།
སྙིང་རྗེའི་དབྱིངས་ལས་ཤེས་རབ་རོལ་རྩལ་འཕྲོ །
ངན་རྒུ་བརྩད་ནས་འཇོམས་པའི་དཔའ་བོའི་གར།།
ཆོས་སྐྱོང་མ་ཧཱ་ཀཱ་ལའི་ཚོགས་རྣམས་ཀྱིས།།
ཕྲིན་ལས་མྱུར་དུ་འགྲུབ་པའི་གྲོགས་མཛོད་ཅིག།
ཅེས་པ་འདི་ནི་གསང་ཆེན་གྱི་རིག་པ་འཛིན་པའི་གཟུགས་བརྙན་ཙམ་འཆང་བ་དགེ་སྦྱོང་གི་གྱི་ན་བ་རབ་འབྱམས་སྨྲ་བའི་མིང་ཙམ་འཛིན་པ་ཤེས་རབ་མཆོག་ལྡན་དུ་འབོད་པས་ཀུན་སློང་རྣམ་དག་བཅས་ཕུལ་བའོ།༢༠༢༦/༡༠/༥
ORIGINAL TIBETAN
[1] Here the land pervaded by Karmapa ( ཡུལ་སོགས་ཀུན་ཏུ་ཁྱབ་པའི་ཀརྨ་པ།།).
[2] Here the Tibetan word for “vital point” is gnad, which is an important term in Vajrayana tantric practice.
[3] Ngok Kunga Dorje (rngog kun dga’ rdo rje) 1158- 1234. Ngok Kunga Dorje (often written as rngog kun dga’ rdo rje) was a notable Tibetan Buddhist master from the influential Ngok clan, active during the late 12th and early 13th centuries (born 1157/1158 – died 1234). Early Life and Family Lineage
According to historical records from The Treasury of Lives:
- Birth & Parents: He was born in central Tibet to Ngok Jo Tsultrim Sherab and his wife, Dardze. His father tragically passed away when Kunga Dorje was only seven months old.
- Child Prodigy: He showed immense spiritual capacity early on. By the age of six, it is said he could spontaneously recite the complex Mañjuśrī-nāmasaṃgīti.
- Training: He studied under his famous grandfather, Ngok Dode, until Dode passed away when Kunga Dorje was ten years old. His education was then completed under another master named Ngok Joro.
- Duty to Lineage: Although Kunga Dorje deeply desired to take monastic vows and become a monk, he was an only son. Because continuing the sacred family line was considered paramount, he was required to remain a layman and married a woman named Zhikmo when he was over twenty-five.
See his bio here; https://treasuryoflives.org/bo/biographies/view/Ngok-Kunga-Dorje/11471
[4] It is not clear who Bu Dorje Gonpo (དབུ་རྡོ་རྗེ་མགོན་པོ) is but it probably referring to son of Gonpo Dorje, who was the 1st Karmapa, Dusum Khyenpa. See BDRC reference:P1401
[5] Chapa Chökyi Sengé (ཕྱྭ་པ་ཆོས་ཀྱི་སེང་གེ་, phywa pa chos kyi seng ge or ཆ་པ་ཆོས་ཀྱི་སེང་གེ་, cha pa chos kyi seng+ge) (1109-1169) — an early Tibetan master who followed and defended the Svatantrika tradition. He was abbot of the great monastic seat of Sangpu Neuthok for eighteen years. See BDRC link: https://library.bdrc.io/show/bdr:P1404