da chos lugs kyi grub mtha' bka' brgyud spyi la cha mtshon ba na/_da rgya gar 'phags pa'i yul yin na/_grub chen te lo dang nA ro/mar pa/_de'i a ni te lo dang nA ro/_nA ro'i slob ma da mar pa/_mar pa de bod la bzhugs nas da/_mar pa lo tsA ba la sgra bsgyur mar pa lo tsA ba byung nas/_da bka' brgyud gtso bo de nas/_da mar pa rin po che'i slob ma mi la rin po che/_da mi la rin po che'i slob ma mnyam med dwags po lha rje/_da mnyam med dwags po lha rje khong rnam pa da byon nas da tshod mi lo gcig stong yan 'dra po de 'dras shig_rab byung dang po'i nang byon bsdad pa de 'dras shig

As for the Kagyu School in general, it came from India through [figures such as] the great saints Tilopa and Naropa, and Marpa. Marpa was Naropa's disciple. The Kagyu School came primarily from Marpa, the Translator, who came to Tibet. Precious Milarepa was a disciple of Marpa. The Incompatible Dagpo Lhaje was Milarepa's disciple. It has been over 1000 years since these [figures] such as Dagpo Lhaje, etc. came. They came in the first Rabjung.

da dwags po kho rang gi slob ma de/_mnyam med/_dang po/_dwags po slob ma dngos gzhi de da/_karma dus gsum mkhyen pas phyag btab pa'i karma tshang bka' brgyud dang dar ma dbang phyug kyis phyag btab pa'i 'ba' rom dgon pa dang /_zhang 'gro ba'i mgon pos phyag btab pa'i tshal pa bka' brgyud dang /_phag gru rdo rje rgyal pos phyag btab pa'i phag gru bka' brgyud dang /_da de la dngos slob bzhi pos phyag btab pa'i bka' rgyud/

The four main disciples of the Incompatible Dagpo [are as follows]: the third Karmapa Dusum Khyenpa established the Kamtshang Kagyu tradition; Darma Wangchuk established the Barom monastery; Zhang Drowai Gonpo established the Tselpa Kagyu tradition; and Phagdru Dorje Gyalpo established the Phagdru Kagyu tradition. These are the four Kagyu traditions establisehd by the four main disciples.

spyir btang byas na/_de 'dras gis bu chen bzhis phyag btab pa'i bka' rgyud chen po bzhi dang /_de'i gzhug gu la da phag gru'i slob ma 'gro bdag khro len gyis _da phag gru'i dngos slob dngos su da/_de'i slob ma'i nang la skyob pa 'jig rten gsum gyi mgon pa/_kho rang gi e da thun mong ma yin pa'i 'bri gung dgon pa phyag btab nas/_da lo mi lo brgyad brgya gnyis shu rtsa dgu/_da gcig stong gcig brgya don cu don dgu'i lo la phyag btab pa red/_de 'dras/_brgyad brgya gnyis shu rtsa dgu la dgon pa 'di phyag btab nas da bar/_lo la byas na/_a ni de 'dras zhig red/

{note: the first line of this section should be moved to the previous section.} So, in general these are the four major Kagyu traditions established by the four great disciples. And later, {note: this passage is a quote. someone should check with it.} Kyoppa Jigten Sumgyi Gonpo, a main disciple of Phagdru established Drigung monastery, a unique monastery. Now it has been 829 years since it was established. It was established in 1179. 829 years is how long it has been since the monastery was established. Okay.

de yin dus da/_skyob pa 'jig rten mgon po dang po 'di'i ya/_sngon la 'bri gung phyag btab phebs nas/_da brag rin chen spungs pa dang brag la ka chung phar la bzhugs gnang /_khong gnyis/_a ni de nas gcig gi lha yul steng phyin pa kho tshe phyi ma ngan song ma lhung ba dang da ni/_chos sgra lha yul steng du sgrogs pa dang de nas nub kyi chos lugs kyi mdzad sgo/

{note: can't make anything out of this.}

dbyar chos dang dgun chos da de 'dras gzhung mang po gnang byas/_rim pa bzhin du chos khang nang sgrogs pa sogs mdzad nas da/_de 'dras dang khyad par thun mong ma yin pa'i gcig gi slob ma rnams kyi grub rtags bstan pa sogs mdzad pa'i skabs su/_da gcig gi da tshod gnyen gnas rin chen grags kyi sku gdung de gnyis gcig po ma sbyangs tshul 'dzin de btor/

(note: no trans.)

de khong gis gsungs mgur sogs de 'dras bka' chos mang po gcig gsungs gnang nas/_nga tsho'i skad ma song na'i/_da de dngos grub rin chen grags zer/_da de ni ma tshang tshig mang po gcig yo'o red pA/_da re re kha gtug la skyor dgos na mang po gcig red/_da sems grub na bla ma'i thugs ka phog zer/_de ni gcig gcig por sbyangs nas da lta gtan chags zer skad grags chen po byung pa red pA/_da nga tshos rgya gar bsil ba tshal gyi dur khrod dang dbye ba ma mchis pa red zer/_de 'dras zer da 'dzam gling thog de ru skad grags che shos dur khrod gcig red/

(note: no trans.)

de 'dras red zer da smon lam/_de 'dras byas byas de'i skabs su yin na/_khong rang gi de'i 'og la ngan song 'joms yas kyi da nga tsho'i skad na da ma song na cho ga dkyil 'khor gyi de 'dras kyi byin rlabs mdzad nas/_zag phung de'i steng du song na ngan 'gror lhung gi yo'o red zer/_de 'dras byin gyi rlabs pa sogs da/

(note: no trans.)

a ni gcig gi tshad mas yid rang bzhin rtogs pa rgya gar bsil ba tshal gyi dur khrod du ye shes mkha' 'gro rnams kyi 'od zer gyi drwa bar byon nas gdan 'dren zhus pa sogs kyi lo rgyus dang /_des ma tshad pa'i phyis su a ni karma dus gsum mkhyen pa/_'bri gung la phebs nas/_grub thob dbus gsal pa dang nyag sras dbu sna drangs nas 'di la grub thob mkhas btsun mang po 'dus song ba/_dbus gsal khong de'i phebs nas/_dngos su gcig gi/

(note: no trans.)

ong da/_da gcig 'khor lo bdun pa'i pho brang de nyid dbyer ma mchis pa'i bstan chags de nyid gcig gi mtshan snyan grags pa dang gtum skrag can dang da de 'dras/_sogs de 'dras da rgya gar gyi/_ga re red/_da dur khrod dbyer ma mchis pa'i sogs de 'dras da skyes chen du mas/_ong de 'dras kyi gzi rngams phun sum tshogs pa/_da rbad de bstan chags de 'dras yo'o red pa la/_a ni de 'dras da de'i tshur khang 'og de da 'bri 'bri gung skyob mgon che ba dang chung ba rnam pa gnyis kyi gzim chung da/_a ni gling gi nub kyi da mthu dbang la red pa lags/

(note: no trans.)

da 'di'i rten 'dzam gling rgyal mtshan bzhugs nang bzhin/_skyob pa 'jig rten mgon po dang gcung rin po che'i gdung rten yod pa/_'o de 'dras shig da/_da gser khang skyob pa rin po che khong ni/_da sngon ma lnga bcu nga dgu'i gong bzhugs nas da gcig gi de'i rjes de bar/_sku gsungthug rten gyi da gcig gi/_de tsho da nga tshos da lta dran thub yas da dpog thub yas yo'o ma red da'i/_da lta bzhugs pa'i kho rang gi skor/

(note: no trans.)

skyob pa rin po che 'jig rten gsum gyi rten gtso skyob pa rin po che dbus pas g.yas la spyan mnga' dang grangs chung yang bka' bstan 'gyur sogs da de 'dras dang /_'bri gung gi thun mong ma yin pa'i de 'dras bka' 'bum rnam pa de 'dras rob bsdus byas da/_a ni de gdung rten de nga tsho sgo mang nang la cha mtshon na/_da gzod da gtso bo skyob pa rin po che dang /_chos rje bla ma dang /

(note: no trans.)

a ni de nas 'bri gung gdan rabs bco lnga pa kun dga' rin chen gyi gdung rten de gnyis da/_da de nas dpal 'dzin rin po che da lta dngos su dgon pa nas brgyad cu gya gnyis tshun nas chos dad rang mos song tsang /_dgon pa nas slar bzo thub pa dpal 'byor rin po che kho rang gi 'dra sku/_sogs da de 'dras shig lo rgyus 'dra zhig de 'dras shig da/

(note: no trans.)

da a phyi khang gtso bo de da lta rtse la gcig gi rdo rje bzhengs byas/_te lo nA ro mar pa mi la de'i rjes la rdo rje 'chang /_de'i 'og la dwags po lha rje/_phag gru/_rten gtso bo de skyob pa 'jig rten mgon po/_a ni de'i sgang der cha mtshon gcig gi yid dam 'khor lo bde mchog_de'i mar 'og der skyob pa dpal ye shes mgon pa phyag bzhi pa rten gtso a phyi chos kyi sgrol ma tshe ring ma de'i 'og na a ni rnam sras/_de'i da thun mong ma yin pa'i 'bri gung gi rten gtso sogs de 'dras kyi bzhugs bsdad pa'i da de/_'bri gung gi ci zer dgos red/_da mgon khang zer dgos red de 'dras shig/

(note: no trans.)

a ni de nas phar skyob pa rin po che ba la dkar chung zer da gzod gcig de 'dras gcig dngos yod dgon pa da da gzod da grwa pa zhal grangs spyir btang tshad gzhi byas nas da gnyis brgya bcu med lnga yo'o red yin na'i da gzod dngos gzhi brgya dang lnga bcu tsam de 'dras cig bzhugs bsdad yod/_da chos lugs byed sgo'i thog la bshad na/_dgon pa 'di la gcig gi slob sbyong gnang yas da spyir thun mong ma yin pa'i 'bri gung la cha mtshon na de nyid khong la chud pa byed dgos red la/_thun mong gi dbang du byas na da/_e gcig gi/

{note: the first line is not clear.} As for the limit for the number of monks, it is 205. But there are around 150 monks at the monastery. As for carrying out religious activities, [the monks] study {note: can't translate} that are unique to Drigung tradition. As for the study of those that are common to [other traditions], {note: i think this part can go with the next sentence.}

mdo dang mdo rtsa 'dul ba'i sde snod _mdzod dang sde snod mngon pa'i sde snod _rtsa 'jug gzhi 'jug zab mo lta ba'i gzhi/_byang chub dang nga rgyal zhi gsum lung dang bcas pa skabs/_a da rgyan drug phyogs gnyis kyi dgongs 'grel de 'dras rgya gzhung pusti gsum mkhas 'jug gzhan pa'i da 'grel pa'i thog nas/_'chad nyan shes mkhan grwa pa gnyis shu tsam zhig da/_de nas 'bri gung thon mong ma yin pa'i lam bzang mo/

{note: this is a quote which list the 13 texts that they study. check with the quote.} These are the 13 volumes of texts composed by the Six Ornaments and Two Supremes. There are around 20 monks who study these. {note: the last segment can go with the next sentence.}

sngags pa dang chos sgrub nyams len byed mkhan sgrub grwa'i grwa bar bcu drug zer/_da thog mar 'bri gung gcig gi cho ga bzhugs ru bcug gang tsam/_da de 'dras thog la da gzod gcig chos lugs kyi 'di byed sgo da dar rgyas btang /_tshur mjug nas da gcig gi dgon pa rang gi rang la rang gi chos lugs de rang gis gcig gi yar rgyas gtong thub pa gcig gi ma gtogs/_gzhan la gcig gi re mi dgos mkhan de 'dras shig/_gnas skabs shig gtso bo bshad sgrub gang gi thog nas gcig gi cha rkyen 'dra ba de 'dra dang /_a ni de 'dra 'dra gcig da ngas zhe drag zhu shes pa mi 'dug la/

There are 16 monks at the Retreat monastery who practice {note: can't translate} that are unique to Drigung tradition. {note: no translation.} Once a religious activity has been propogated, it is upto the monastery to spread its own religious activity so that we do not have to depend upon others. This is the situation of the practice oriented studies and academic oriented studies. This is all I can tell.

lags so/_'bri gung la dgon lag

Thanks. How about the sister monasteries of Drigung monastery?

lags/

What?

dgon lag yo'o red pas/

Are there any sister monasteries of Drigung monastery?

a da 'bri gung /_sngon ma yin na da rig gnas/_lnga cu nga dgu'i gong la byas na/_dgon lag_'bri gung rang de'i khungs gtogs gcig phar gcig gi/_'di dbus ra nga gi khong gtogs la byas na/_gsum brgya zer gyi yo'o red/

Previously before 1959 there were around 300 sister monasteries of Drigung monastery in Central Tibet alone.

lags so/

I see.

da yin na/_de ring kha sang yin na da/_dkar mdzes mi rabs gong ma/_dkar mdzes yar rtags de sngon sngon/_'bri gung mgon lag red pa/

Now these days {note: no translation} are sister monasteries of Drigung monastery.

lags red/

Right.

de ma gtogs da gcig gi da re re gyi de 'dras 'dras zer/_kha dbye gnang na bzhengs ma thub pa'i kha dbye bzhengs thub pa de 'dras yo'o red/_a ni da lta sngon du bzhengs zin pa dkar mdzes dgon pa la cha bzhag na yang ni bka' red zer/_yang ni dge red zer/_a ni 'di rdzong btsan red zer/_rtsa'i dgon pa red zer/_da 'di g.ya' ma zer yas/_gter sgrom zer yas/_steng skyes/_tshal pa de tsho 'bri gung gi dgon lag red pa/

Other than that it is difficult to point out one by one. Some are impossible to be rebuilt and some have already been built. {note: no translation} are the monasteries that have been built. And they are all sister monasteries of Drigung monastery.

red red red/

Right, right.

'o da de 'dras de 'dras red/_de nas sngon ma byas na sum brgya tsam cig yo'o red zer/_da mnga' ris rgyud la phyin na yang sngon ma de 'dras shig_khams rgyus la phyin na mar cig_spyir btang 'bri gung na sngon ma spyan mnga' chung chung gang la a ni 'bri gung dar khyab chen po song tsang /_'bri thams cad 'bri gung red pa/_thang thams cad 'bri gung thang zer bshad srol de 'dras kyi dar khyab chen po byung /_

Okay. There used to be around 300 monasteries in the past. Such was the case in Ngari and Kham in the past. Since Drigung became prevalent during the time of {note: someone's name. no translation.} there is a popular saying that goes like this: all dris [female yaks] are Drigung's. All plain are Drigung's.

'khor khri phrag mang po mngon sum du blugs zer/_de 'dras kyi da gcig gi nga tsho'i rum khang nang la yo'o red/_'o de 'dras gsung skor gcig tshogs pa brgyad dang a ni gcig gi/_a'/_'bri gung la da de 'dras khri khrag lnga red pa/_ btang pa ma tshad da spyir btang byas na/_dgon lag sum stong nye ba de 'dras yod zer gyi yo'o red/_lnga cu lnga dgu'i gong la/_da deng sang byas na bka' brgyud shangs gsum phar khag khag byas tshar na dgon pa'i 'gro ba yin na dka' ngal chen po byas tshur yong yas dka' ngal chen po chags 'dra red pa/

It had thousands of entourage. {note: no trans.} There is a monk shirt made of {note: no trans.} in the assembly hall. {note: no trans.} So, it is said that there were close to 3000 sister monasteries before 1959. Nowadays, the three Kagyu sects of {Shen, Gyud, and Shang; just a guess, double check.} have been separated. So, it is difficult for the monastery. It would be difficult to ask them to come back.

red red red/

Right, right.

de'i nang la bzhengs tshar ba da/_de 'dras gcig chags pa dang /_a ni da cha bzhengs rgyu bsdad bzhag na bzhengs na chog yas de la chog mchan thob rjes/_de 'dras byed dus/_da ni da gzod ngas gcig gcig gnyis gnyis 'dra zhig zhus/_zhe drag zhu shes ma song yo'o red zer/__'o da 'bri gung nang la yod pa de gas de 'dras gcig red lags/

This is the number of monasteries that have already been built. And there are monasteries that are yet to be built, but we have received permission to built them. I can't tell how many monasteries there are one by one. So, this is how many there are in Drigung.

lags so/_'bri gung nang logs la ka mad sum cu tham pa tag tag gi dgon pa yo'o red pas/

Thanks. Are there monasteries that correspond with the 30 Tibetan consonants in Drigung?

lags/

Pardon.

ka mad sum cu tham pa'i dgon pa/

Monasteries that correspond with the 30 Tibetan consonents.

'o da yod kyi red/_ka mad sum cu tham pa tag tag yod kyi red/_da ngas de'i/_'o da de 'dras yod kyi red da'i/_de da/_de 'dras shig gi mis de 'dras bshad kyi red da'i/_da dgon lag sum cu/_sum cu zer yas de red pa/_de ka mad sum cu zer bshad yod rgyu red/_de rnams ma gtogs de'i ong /_ka mad 'jog khag po yo'o red/_ong de gang zer/_gang yin zhes na/_de gcig gi/_e nga dgon pa zer yas de'i tshod la kha dgon pa zer khag po red pa/_

May be there are. There are probably [30 monasteries] that correspond exactly with the 30 Tibetan consonents. I think it is possible. People do say such thing. It is possible that some people say that the thirty monasteries correspond with the 30 Tibetan consonents. But, they are difficult to match up because it is very unlikely to have Nga monastery, Kha monastery, and so forth, don't you think?

de byed dus khag po zhig/_ka mad rang 'dren rgyu e yod/_de byed dus yin na/

Therefore, it is unlikely. I wonder whether one could match up these monasteries with the 30 Tibetan consonents. So, this is why.

bshad gnang na che ba de tog tsam gsungs rogs gnang na/

{note: not clear; no trans.}

da rtsa ri dang gangs ri de 'dras da 'dir 'bri gung gnas gsum bdag po rgyal ba 'bri gung zer yo'o red pa/_gnas gsum pa de da da rtsa ri dang gangs ri/_la phyi zer red pa/_a ni 'dir spyan mnga' chung chung skabs su a ni/_bco lnga skyob pa 'jig rten mgon po gshegs nas spyan mnga' chung chung de ni gangs ri la phebs/_a ni gangs la de 'dras bzhugs da gcig gi/_de 'dras gangs ri la bzhugs nas khong rang skyob pa rin po che'i rnam thar yongs su rdzogs pa/_da gcig gi rma bya seng ge zer yas dang chos dgra bcom tshang ma de dus gtan la 'bab pa sogs mdzad nas/

It is said that Gyalwa Drigung is the owner of the three Drigung sacred sites. The three sacred sites are Tsari, Gangri, and Lachi. During his time {note: doble check with the name of the person} visited the Gangri site after the death of Chonga Kyobpa Jigten Wangcuk and stayed there. He stayed there and recited the whole biography of Kyobpa Rinpoche and invoked the arhats such as Maja Senghe, Thongwa Donyo, etc.

da de dus ri pa mang po zhig 'bri gung gi e dpe lnga stong lnga brgya de/_e la phyi la btang /_lnga stong lnga brgya de rtsa rir btang /_lnga stong lnga brgya de gangs rir btang /

So, 5500 hermits of Drigung {note: ripa can also mean mountain dwellers. please double check} were sent to Lachi, 5500 to Tsari, and 5500 to Gangri.

de nas bzung ste rgyal ba 'bri gung gi de/_gnas kyi bdag po 'dras po gcig chags rjes/_e da gcig gi gangs ri'i 'gro mkhan 'don 'dzin dang rtsa ri'i 'don 'dzin 'gro mkhan de nga tsho sku 'dzin chen po'i bzhugs khri bsdad yo'o red/_bzhugs khri 'di'i sgang la khri 'don re re byas/_da e de la 'don 'dzin zer/_da nga tsho'i skad ma song na'i mkhan po tsho re re bzhugs khri la btang dgos red/

Since then Gyalwa Drigung became the owner of these sacred sites. {note: not clear; no trans.} There is a big throne up there. The enthronement takes place on that throne. In our dialect it is called donzin {note: double check this term} Each abbot is entitled to one of those thrones.

'o da/_de dus yin na nga tsho/_e lnga cu lnga dgu'i tshun/_ da da ning gangs ri shel dkar la de 'dras 'bri gung sngon ma nas de 'dras/_thun mong ma yin pa'i 'bri gung gyi de 'dras/_gnas kyi bdag po yin pa dang de 'dras yin dus/_phebs rogs gnang zer gyi yo'o red da'i da 'dir ci zer dgo red/_sa thag 'gyangs pa gcig_chog chan mang po dgos kyi red pA/

So, since Drigung has been the owner of these sacred sites we have been telling [others] to come since 1959. But, there is the distance problem, and as you know there is the requirement of many permits. {note: check the trans.}

red red/

Right, right.

de bzhin min pa'i de 'dras shig chags bsdad yo'o red 'brel ba/_da mi lo bdun brgya/brgyad brgya zhig chags bsdad yo'o red pa/_brgyad brgya zin pa zhig/

{note: no trans.} It has been around 700...800 years, right? I think around 800 years.

'di tsho 'don 'dzin de btang sa ga nas btang gnang gi yo'o red/

Where do you do the {note: no trans.}?

'o da btang yas de 'bri gung thel dgon pas btang /_sngar song gzhir bzhag de pha gnas bzhugs khri'i ya ru byas/

It is done here at Drigung Thil monastery. And the actual enthronement takes place on the throne over there. {note: sngar song should be mnga' gsol i think.}

bzhugs khri ga par yo'o red/

Where is the throne?

da'i mo Da/_de'i mo Da bzhag bzhag sa pha'i/_ya na khri 'don gcig gtang /_de ni thang sgang la bsang gtang /_de ni grwa pas mjal dar zhig de ni gtong gi red pa/_a ni lo gnyis sdod dgos gsum sdod dgos de 'dras bsdad kyi yo'o red/

See that motor garage there. {note: there are some passages missing from the transcript.} The enthronement takes place over there. The fumigation ritual is done on the plain over there. The monks offer ceremonial scarves. They will live there for 2, 3 years depending on the length of stay.

a ni sa cha de'i ming la ga re zer gyi red/

What is the name of that place?

da lta'i thog nas gru gsum gling zer gyi yo'o red/_gru gsum/

That plain is called Drusum Ling. Drusum.

gru gsum gling /

Drusum Ling?

'ong /_gas/_'o da gru gsum gas/_sa mtshams de chu sprin bdun zer gyi red pa/_'o de 'dras red la/

Right. Geh. We can also say Dusum Geh. The border area is called Chutrin Dhun. Okay.

red red red/_a ni lo gcig nang la dus chen rgyas shos de ga dus btang gi yo'o red/

Right, right. When do you celebrate the most elaborate ceremony of the year?

lags/

Pardon.

lo gcig nang la dus chen/

A ceremony of the year.

'bri gung thel dgon pa as/

At Drigung Thil monastery?

'ong lags/

Yes.

'di'i dus /_lo gcig gi nang la/_da spyir btang byas na da/_zla ba dang po'i gis/_lo gsar tshar nas zla dang po'i tshes pa brgyad nas 'go brtsams de bco lnga bar du/_bka' 'gyur chen po zhal kha phye nas/_rgyal ba 'bri gung zer/_da grwa pa sku zhabs tshang mas a ni de klog gi red/_de nas gnyis pa'i gsum pa'i/_bod zla gsum pa'i bod zla bzhi pa'i tshes gsum nas bzung ste tshes bcu gsum bar la/_'cham/_grwa pa rnam pa 'cham la sbyangs kyi red/

Generally speaking, all the monks read the Sutras from 4th to the 15th of the first month of the Tibetan lunar calendar after the Tibetan new year. And, from the 3rd to the 13th of the fourth month of the Tibetan lunar calendar the monks practice ritual dances.

de nas bco brgyad nas bka' chos mgo tshugs nas da de nas nyi shu bzhi la gos sku bshams nas/_nyi shu drug la 'cham tshes/_nyi shu bzhi gos sku/_nyi shu lnga gos sku/_nyi shu drug 'cham tshes/_nyi shu bdun 'bab chos/_nyi shu brgyad la gsar ma'i gar 'cham/_nyi shu dgu la rnying ma'i gar 'cham dang gtor ldog_de ni gcig gi tshes gsum cu tham pa'i nyin dbang de 'dras shig_dus chen gcig la de 'dras zer tshar gyi red/

Then the teachings start on the 18th. And on the 24th there is the display of brocade embroidered statue. On the 26th there is ritual dance {note: check the trans}. On the 24th there is the display of brocade embroidered statue. On the 25th there is the display of brocade embroidered statue. On the 26th there is the display of brocade embroidered statue. On the 27th there is {note: no trans} On the 28th there is ritual dance of the new lineage. On the 29th there is ritual dance of the old lineage and ritual cake ceremony for expelling obstacles. And there is the empowerment ceremony on the 30th. These are some of the ceremonies.

a ni 'di'i drug pa'i tshes pa bzhi la gcig gi dgon pa'i/_chos lugs rdo rje smon lam da/_da de 'dras zhal 'don tshogs kyi red pa/_a ni de las da 'di/_brgyad pa'i nyi shu bdun dang nyi shu brgyad/nyi shu dgu gsum la dpal 'byor rin po che'i dgong tshogs tshogs kyi red pa/_a ni de nas/_e/_dgu pa'i lha 'bab dus chen/_dgu pa'i nyi shu gnyis la/_nyin ma gsum nyin ma gnyis la skongs shags tshogs kyi red/_shes rab yang gsang skor la/

And on the 4th of the 6th month of the Tibetan lunar calendar [the monks] do prayers, recitations, etc. And on the 27th, 28th, and 29th [the monks] do the memorial ceremony to commemorate the death of Paljor Rinpoche. On the 22nd of the 9th month of the Tibetan lunar calendar we have the deity-appeasement ritual for 3...2 days. {note: no trans.}

a ni de nas/_dga' ldan lnga mchod kyi nyi shu bzhi/nyi shu lnga dang nyi shu drug gnyis la lnga mchod tshogs/_dgon pa'i las gnas dbu bzhugs tshang ma bsko bzhag byed dgo yas de 'dras de 'dras bsko bzhag cig gnang gi red/_de nas bcu gcig pa'i tshes bco lnga nas ma Ni khri 'dzin byas nas bcu gnyis pa'i tshes bco lnga bar du/_da nam nyin mtshan med pa de 'dras thun zin byas/_rgyal ba thugs rje chen po ma N-i sgrub pa'i bka' dbang de 'dras kyi grub pa byas nas zla ba gcig bsgrubs nas/

And the ceremony of the Gaden Ngacho is held on the 25th and 26th [of the 10th month of the Tibetan lunar calendar]. This is the day when all of the staff members of the monastery who need to be appointed get appointed. Then the mani ceremony starts on the 15th of the 11th month of the Tibetan lunar calendar and lasts until the 15th of the 12th month of Tibetan lunar calendar by engaging in the recitation day and night. They engage in the recitation through the empowerment of Avalokitesvara for one month.

de ni bco lnga'i nyin mo der bka' dbang byas/_bcu drug nyin ma de la/_da spyin bdag de 'dras yod dus/_a ni gcig gi 'pho lung de 'dras gnang rogs zhus/_de 'dras byas/__da lo 'khor ma'i nang la dus chen 'dra zhig zhus na de 'dras shig red/

And on the 15th [of this month] there is an empowerment ceremony. On the 16th [of this month] if some sponsors request for the transmission of phowa practice, it will take place [on that day]. These are some of the ceremonies that are done in a year.

zla re re nang la ni/_tshes pa gsum nang la gcig gi 'bri gung gzab gsol de 'dras kyi rgyun de 'dras srung yas dang /_tshes pa lnga la ngan song 'joms ba kun rigs kyi cho ga'i sgo nas a ni de 'dras tshogs tshogs yas dang /_brgyad la bde mchog gi sgo nas rgyun tshogs tshogs yas dang /_tshes sum cu tham pa la zhi khro yang gsang gi sgo nas rgyun du tshogs yas/

Every month we do the prayer of Drigung {note: no trans.}on the 3rd day, we do the Kunrig ritual for eradicating lower rebirth on the 5th day, we do the prayer based on Cakrasamvara ritual, and we do the prayer based on {note: no trans.} on the 30th of the Tibetan lunar calendar.

tshes bcu bzhi la/_dbu mchog gi sgo nas de 'dras/_da ci zer dgo rad/_da rgyun du tshogs yas da/_de bzhin bco lnga la/_gsol sbyongs yo'o red pa/_a ni de nas bco brgyad la/_a mi grub pa'i cho kha dang /_bcu dgu la 'phags mo'i cho kha/_nyi shu bzhi la gser khang gi cho kha zer/

We do the {note: no trans.} ritual on the 14th; we do the confession ceremony on the 15th; we do the {note: no trans.} on the 18th; we do the {note: no trans.} ritual on the 19th; and we do the {note: no trans.} on the 24th of the Tibetan lunar calendar.

da sngon ma mchod sprin gcig gi yan lag bdun pa zer/_da dung yan lag bdun pa'i cho kha zhig yo'o red pa/_de'i sgo nas/_bla ma zhig yo'o red pa/_da de 'dras shig gi rgyun tshogs dang /_nyi shu lnga la bla ma mchod pa'i rgyun tshogs/_nyi shu dgu la 'bri gung mchod brjod ring gras thung gras gnyis/_tshes gsum cu tham pa la/_da bde gshegs so lnga'i lha tshogs kyi sgo nas ltung bshags gcig gi de 'dra'i gi rgyun tshogs/

We do the Seven Limb Offering prayer {note: check the trans. and transcript}. On the 25th we do the guru offering prayer. On the 29th we do the shorter and longer versions of Drigung prayers. On the 30th we do the prayer associated with the 35 Buddhas for confessing our faults.

da gsol byung gnang /_da zla re re nang la byas na/_chos lugs byed sgo de 'dras 'jug gi red/_da rgyun tan gong la zhus pa nang bzhin gcig gi rtsam grwa dang /_sgrub grwa dang bshad grwa dang de 'dras dpe cha phyag len dang /_de tsho ni rgyun tan red pa la/

We do the confession ceremony on that day. {note: this should go along with the previous sentence.} These are the religiuos rites that we do monthly. But as mentioned earlier religious activities that are carried out at the retreat monastery, at a practice oriented monastery, and at a study oriented monastery are done everyday.

red red red/

Right, right.

'o de 'dras shig red la/

Such is the case.

'bri gung 'pho ba chen po der dmigs bsal gyi khyad chos ga re yo'o rad/

What is the unique quality of the great phowa transmission of Drigung tradition?

da dmigs bsal gyi khyad chos 'dra de/_'pho ba chen mo de/_da e de'i/_a lo bcu gnyis kyi nang la spre'u lo bka' chos kyi skabs su tshugs kyi red pa/

Well, one unique characteristic is that the great phowa transmission is held every 12 years during the teaching ceremony in the Monkey year of the Tibetan lunar calendar.

red red/

Right, right.

a ni der dmigs bsal gyi khyad chos de ga re yo'o ras zer na/

The unique qualities are...

'bri gung gi sngon ma yin na/_da da lta'i de 'dras gcig ma red da'i/_da gcig gi ya tshes pa brgyad la thub dbang rdo rje bstan pa'i bka' dbang yod zer/_dgu la spyan ras gzigs kyi thub dbang yod zer de 'dras /_bcu la de 'dras kyi thub dbang pha ma bzhin du zer yas kyi da de 'dras kyi lugs skyong ma'i dbang dang tshe sgrub ma'i dbang dang /_o'o red spre'u lo bka' chos kyi bka' dbang yo'o red da'i/_yin na'i gtso bo che shos de 'bri gung gi thun mong ma yin ba skyob ba 'jig rten mgon po sems can thams cad sangs rgyas kyi go 'phang thob yas de'i/_gzhan phan byang chub kyi sems la thug bsdad dus/_de dang po byang chub mchog tu sems ma skyed na/_'byor pa byang chub kyi sems nyams len byed mi mkhyen par brten/_dang po bsam pa byang chub mchog tu thugs skyed pa de/_gal che shos yin dus/_'bri gung thugs skyed chen po zer yas kyi dpe cha zhig yo'o red/

Previously in Drigung... On the 8th there is the empowerment of {note: not trans.} On the 9th there is the empowerment of Avalokitesvara. On the 10th there is the empowerment of {note: no trans.} So, there are empowerments during the teaching ceremony of the Monkey year. But, since the reason why Kyobpa Jigetn Gonpo, an extraordinary Drigung practitioner, achieved Buddhahood for all sentient beings lies in altruistic mind of bodhicitta, if one does not generate bodhicitta one will not know how to practice it. Since the most important part at first is to generate bodhicitta, there is a text called the Great Generation of Altruictic Mind in the Drigung Tradition.

lags/lags/lags/

Okay, okay.

da de'i bka' chos de gsungs/_a ni de cha la 'pho ba de/_da spyir btang sngon ma yin na gsang sngags zer/_'pho ba zer las sla pa'o/_gang zag nyams zer/_gang byung ma byung de 'dras gsungs kyi ma red pa/_a ni de dus mi mang po'i 'dzoms/_skabs de dus 'bri gung gi thon mong ma yin pa 'bri gung skyabs mgon dang /_'bri gung gi sprul sku yin na gcig/_'bri gung gi yA/_a da sku phreng mang po phebs zin pa de 'dras kyi/_gang byung gi grwa pa ma yin pa de 'dras kyi da ljags 'pho gnang mdzad kyi red pa/_a ni da khyad chos thun mong ma yin pa zhig de 'dras chags yo'o red zer/

{note: the first passage can go with the previous sentence.} So, there is the teaching on this text. The phowa transmission is given along with this. Generally, the phowa transmission was not given by any ordinary person in the past. The phowa transmission is not easy. Many people would gather for this ceremony. Drigung Kyabgon, an extraordinary Drigung practitioner and even among Drigung reincarnate lamas, it is those who have a long incarnational line who give the phowa transmission. No random monks can give the transmission. So, this is one of the unique qualities.

A gcig gi thugs skyed/_da de nang bzhin gcig gi/_da kho/_gsang sngags zab mo thugs dbang gi de 'dras bka' dus/_de 'dras da byas nas sprel lo bka' chos zer yas da/_de lo 'khor mo'i nang thengs kha shas shig yin pa sogs/_de 'dras la brten nas da khyad chos de 'dras shig tshang yo'o red zer bshad kyi 'dug

{note: no trans.}

de min pa da spyir btang de'i dpe cha de/_e 'bri gung 'pho ba ljags rtsom ma de 'dras kyi thog nas che chung dang /_da gcig gnang mkhan dang dus tshod kyi thog nas che chung skad cha de 'dras bshad kyi yo'o red pa da

{note: no trans.}

'bri gung pa'i gar 'cham der khyad chos ga re yo'o red/

What are some of the characteristics of Drigung ritual dance?

da gar 'cham de nga tsho gcig gi/_A da so so'i da skye bo mig gi mthong thub yas yo'o ma red 'bri gung skyabs mgon rin 'dzin chos grags/_'bri gung gdan rabs da nyer gsum nyer bzhi/_skyabs mgon rin 'dzin chos grags khong rnams pas gcig gi/_thun mong ma yin pa da gcig gi chos nyams len byas yong dus/_A gcig gi yi dam lha'i zhal gzigs de 'dras yod zer/_red 'dug_bla ma yin dus/_'o da de 'dras byas yin dus/_'bri gung thun mong ma yin pa'i gtso bo/_'o srung ma da gzod a mgon chos gsum/__a phyi ni chos kyi sgrol ma red/_mgon po ni dpal ye shes mgon po phyag bzhi pa red/_chos skyong ni chos skyong rtsi dmar red/_de 'dras yod pa'i 'bri gung gi rten gsum tshang ba'i gcig gi/_mi re skad ma song na'i da/_stangs stabs dang goms gshis 'gro stangs/_de tsho gcig gi yar bzhugs yong stangs dang mar de 'dras 'gro stangs de/_da gcig gi/gcig gi ma 'ongs thun mong ma yin pa'i sems can gyi gcig gi mjal yod na/

Well, as for the ritual dance... we can't see it with our own eyes. Drigung Kyabgon Rigzin Choedak, the 23rd or the 24th throne holder of the Drigung tradition, etc. see deities because of their uncommon religious practices. So, the three unique tutelary deities of the Drigung tradition are A, Gon, and Choe. A represents Achi Choekyi Dolma. Gonpo represents the Glorious Four-Armed Yeshi Gonpo. Choe represents the dharma protector Tsimar. If the people of future generation see their demeanor or composure, in ordinary language, the way these deities graciously move back and forth,

tshe 'di la yin na yang dad pa la brten nas gcig gi/_nga tsho chos lugs kyi da gcig gi gsung tshul skor la gcig bshad pa yin na/_'gal rkyen mang zhig sel yas gcig dang /_'o des nad gdon bar chad mang po zhig zhi yas gcig dang /_skye ba phyi ma a ni des bag chags bzhag nas/_lha de rnams kyi srung skyob dang 'phrin las sogs mdzad nas/_e'e da ci zer dgos red/_da dam pa'i chos kyi snang ba dang mi bral zhing /_'di phyi gnyis ka bde skyid yod pa'i cha rkyen mang po zhig smras kyi red/_khong rnams pa'i dgongs bzhed de da de 'dras 'dug zer da de'i gcig gi

even within this lifetime, if we speak from the religious point of view, it will expel a lot of obstacles and pacify many hindrances, diseases, and spells due to their faith in them. The deities will protect them and give them assistance in their future lives due to the disposition left in their previous lives. Well, and they will not be separated from the dharma light. There are many causes for happiness in this life and next life explained. This is their motivation.

srung mas yar mar rkang 'gros red/_de 'gro stangs red/_a ni de'i gcig gi sbag gi bzhin mdog red/_sku mdog_phyag mtshan red/_a ni de tsho tshang ma de 'dras shig mdzad nas gsungs bzhag dus/_nga tshos de'i da lnga cu lnga dgu'i yan chad la de 'dras kyi goms gshis de yo'o red la/

Since they explain how the protectors walk, the color of the mask, the color of the body, and the ritual implements... There existed such tradition before 1959.

a ni de'i da ring de gong du zhus pa nang bzhin gcig stong dgu brgya gya cu brgya gnyis nas chos lugs byed sgo tshugs nas/_a dar khyab byung nas bzung pas gcig gi rgan rabs rnam pa'i de/_sngon ma'i goms gshis bzang po de khong rnam pas sbyang bsdad pa'i goms 'grig ma brlags pa'i bka' drin la brten nas/_da tshod slar gso thub nas e 'dras 'di'i mdzad bsdad dus/_dad ldan ser skya mang tshogs tshang mas de'i thun mong ma yin pa'i gcig gi/_mnyes po dang dga' tshor chen po byed pa da/_nga tshos 'dir mjal dus a red A/_bsam bsam/_de 'dras gcig 'dug lags/

Thanks to the older generation who kept the good tradition that they studied. This tradition has been revived since 1982 when religious activities started flourishing again. So, due to this the monks and lay devotees are particularly happy. Even when we see it we feel that this is what it should be.

a ni mgon pa de la 'bri gung zer dgos pa'i rgyu mtshan ga red/

So, why is this monastery called Drigung?

A/da 'dir 'bri gung zer dgos yas rgyu mtshan de la/_kha shas kyi de 'drs'bris lung bstan pas 'bri gung red/_zer gyi yo'o red da'i/_da ngas dpyad gzhi byas pa na/_da 'dir nga kho na ma red/_de sngon ma de 'dras khong mkhas pa rnams pas gsung stangs dang spyir da cha gtso bo de/_bstan 'dzin chos kyi klu grub kyi gsungs shag_da de ga red 'dug

Some people say that the reason why it is called Drigung is because it is prophesized by a dri [a female yak]. According to my analysis, I am not the only one here, and as many of the previous scholars say it is basically what Tenzin Choekyi Ludrup says [in his writing].

da ma gzhi rgyal rabs gsal ba'i me long nang la/_'bri gung zer yas de'i/_rgyal po srong btsan sgam po la bka' yi blon po bzhi yo'o red zer/_de'i nang la 'bri se ru gung ston zer ba zhig yo'o red zer/

It is also mentioned in the history book called Gyalrab Selwai Melong that the king Songtsen Gampo had four chief ministers and one of them was called Dri Seru Gungton.

de ni 'bri zer rgyu de kho rang gi rus ming red/_gung zer rgyu de da gung thang yan 'dabs red pa/_de yin dus de'i gnas mkhan gyi sa de yin pa la 'bri gung zer mtshan de chags pa red/_de ma gtogs 'di yi ming la zho rong lung pa zer gyi yo'o red zer/_zho dug zer gyi yo'o red zer/_de 'dras bshad kyi yo'o red/_da 'bri gung zer yas de tshig 'bri gung zer yas de la 'grel pa brgyab na de 'dras shig chags bsdad yo'o red bsam gyis/

Dri was his family name. Gung is {note: no trans} So, it is called Drigung because he lived at this place. {note: check trans} But other than that this place is called Zhorong. This is what people say. So, I think this is what the etymology of the word Drigung means.

'o yag/_nges tshigs bshad dgos kyi red pA/

So, it is important to explain the etymology.

'o de 'dras gnang /

This was the case.

a ni gzhug gu la dgon pa la ming chags pa red pas/

So, later it became the name of the monastery?

lags/

Pardon.

de lung pa'i ming de dgon par tshur ming chags pa red pas/

So, did the name of the place become the name of the monastery?

'o de sa ming ming nas thob pa red/_sngon ma nga tsho phag gru zer yas de sa ming red pa/_a ni dwags po sa ming red pa/_'bri gung sa ming red pa/_nga tsho 'bri gung skyobs pa 'jig rten mgon pos zer na/_'bri gung zer yas de gnas kyi ming red pa/

Yes, it received the name of the place. Phagdru was a name of a place. And Dagpo is a name of a place. Drigung is a name of a place. The word Drigung in the name of Drigung Kyobpa Jigten Wangchuk is a name of a place.

don gyi ming khong rin chen dpal/_'jig rten gsum mgon zer thun mong ma yin pa'i gcig gi khyad chos sgo nas yar/_bla ma khong rang gzhan dang mi 'dra ba'i/_thun mong ma yin pa'i sku bzhi'i bdag nyid yin dus/_de la ya gcig gi/_dngos gnas gcig gi/sa 'og/sa steng /sa bla sems can thams cad kyi mthong thos dran dran gyi sems can thams cad bskyabs byas dus/_'jig rten gsum gyi mtshan gsol ba ma gtogs/_khong dngos su ri na she ri'am rin chen dpal red pa/_mtshan dngos ni/

His real name is Rinchenpal. Jigten Sumgon was a title given to him because he was an embodiment of the four unique Buddha bodies and he was a protector of all sentient beings that one could see and imagine in the three lower, middling, and upper realms. Other than that his real name was either Ratnashri or Rinchenpal.

'o de 'dras byed dus/_'bri gung sa ming ming la thob dgos yas rgyu mtshan 'dra de/_de 'dras byas pa gcig 'dug

So, this is the reason why the name of the place Drigung became the name of the monastery.

lags/lags/_a ni klu mal gro gzi can de dngos 'brel byas na mal gro gi glu red pa/

Thanks. So, the Meldro Zichen water spirit is a water spirit from Meldro, right?

lags red la/

Yes, right.

de dang 'bri gung bar ru gi 'brel ba de gang 'dras zer chags pa red/

How did the relation between this and the Drigung form?

da de spyir byas na/_nga tshos de 'dras zhu dgos na da/_nga tsho gcig gi sems gtso'i thog nas bshad pa red pa/

Well, generally speaking... If we were to talk about this we had to talk from the mind oriented perspective, right?

'o red red red/

Right, right.

sems gtso'i thog bshad yo'o red da'i dngos gtso'i thog 'gro yas mi 'dug

The events explained from the mind oriented perspective do not fit with the matter oriented perspective.

lags lags/

Right, right.

da zhu shes yas mi 'dug

lags so/

Okay.

yin na'i ci red zer na/_ong rje btsun mi la rin po che kha ra bzhugs bsdad sa la tshe ring mched lnga gyi 'brel ba chen po zhig chags rjes/_skabs su chags pa red pa/

'ong red/

de ci red zer na/_ong khong rnam pa la da gcig/_srung ma da/_da de 'dras re re yod kyi red pa/_a ni de tsho gcig/_e thun mong ma yin gyi gcig gi mi'i gsang gsum de/_nga tshos bltas bsdad pa las gsal tsam khong tshos mthong yo'o red pa/

The reason is that all of them had a protector each. They can see the three secrets of human beings clearer than what we can see.

de nang bzhin klu mal gro gzi can de skyob pa 'jig rten gsum gyi mgon po de/_phyi so thar da nang byang sems gsang ba sngags kyi sgo nas/_sangs rgyas shakyA thub pa gis dngos gnas gsung ba nang bzhin/_'gal tshul khyon nas med pa'i dam pa'i skyes bu zhig yin pa gzigs dus/

Similarly when the Meldro Zichen water spirit saw Kyobpa Jigten Gonpo as someone who was practicing external practice of pratimoksa, internal practice of bodhicitta, and secret practice of tantra as explicitly explained by Sakyamuni without any contradictions, {note: check the trans.}

da ya gcig gi thun mong gi thog la gcig gi cha rkyen kha shas shig dgos pa'i/_dgongs dus/_dgongs pa gcig tshe 'di'i gi gcig gi/_'jig rten gyi lha mthu bo che bsod nams longs spyod ldan pa gcig yin gyi red da'i/_skye ba phyi ma khams gsum 'khor ba'i 'ching ba las ma grol dus/_bla ma de la skyabs brten dgos dus/_a ni de 'dras grogs 'phrin las kyi tshul du khas blangs nas/_ched mngags sku mdun bcar dgos yas des chags min 'gro bsam bsam 'dra zhig 'dug la/

when [the lama] thought that it required some common conditions,... even though the water spirit was very likely a fortunate and wealthy mundane deity within this lifetime, he nevertheless was not free from the chains of the three realms of cyclic existence. Because of that he had to seek refuge in the lama. So, [the lama] accepted him for the purpose of feat and assistance. This is why I think the lama purposefully went to see him. {note: check the trans.}

de min e 'dras slebs byung zer shes kyi ma red pa/

Otherwise, {note: no trans.}

'o red/

'o da 'brel ba chags yas de skyob pa 'jig rten mgon po tshun chad la 'brel ba chags dus/_da gong du zhus pa gnang bzhin/_da mi lo chig stong nyis brgya tsam red tshar red pa/

Because the relationship was established during the time of Kyobpa Jigten Gonpo. It has been over 1200 years as mentioned before. {note: check the trans.}

red red/

Right, right.

a ni brgyad brgya nyi shu tsam red tshar red pa/

Well, it has been almost 820 years, okay.

red red/

Right, right.

'o da de 'dras shig yin dus/_yang de min thengs dang po bsam blo de 'dras btang dus/_de skyob pa rin po che'i sku mdun la e 'dras byas song zer na/_nga tsho'i tag tag bsdad kyi ma red pa/_lo rgyus sgang la/

Since this is the case... Otherwise, if we said something like he thought such and such in the beginning, and he did such and such in the presence of Kyobpa Rinpoche it would not make sense historically.

red red red/

Right, right.

a ni ngas bsam tshod cig brjod na de 'dras gcig yin/

It was just my opinion.

mal gro gzi can gyi klu khang de red pas/

Is this the shrine for the Meldro Zechen water spirit?

'ong /_klu khang de nga tsho'i mgon khang nang la yo'o red/_de'i bud med 'gro ma chog zer gyi red/_kha shas kyi gzhan zhig skye ba dman de 'gro mi chog de ga re yin na/_gcig gi phal cher mthong chung min 'gro bsam/_ma red/_kho klu khang de chags bsdad dus/_de kho langs song nas/_lam seng gcig gi rma brgyab yas da/_de 'dras tog tsam mi 'dra ba 'dug ga_a ni de 'dras chags nas/_mgon khang nas red la/_nga tsho'i mgon pa'i lto chas bskol sa de'i nang la/_deng sang 'di'i nang la gzhan zhig 'gro gi yo'o ma red/

Right, water spirit shrine room is in the protertor shrine room. Women are not allowed to go there. Some people wonder why women are not allowed to go there, and they think that it is a disparagement of women. But, this is not the case. Since it is a water spirit shrine room, if the spirit gets disturbed there is a possibility of getting wound on your body, etc. immediately. There is something extraordinary about it. This is why they are not allowed. It is in the protecter shrine room. {note: no trans.} These days women can't go there. {note: please check the transcript and the trans.}

lags so lags so/

Okay, okay.

de nga tsho'i dgon pas ma btang ma red/_'di khong tsho tshang mas shes kyi red/_de klu khang red pA/

It is not that our monastery is not allowing them in the shrine room. As you folks know it is a water spirit shrine room.

red red red/

Right, right.

'o de de 'dras shig 'dug

Well, this is it.

de nas bka' 'dri zhu yas shig la/_'bri gung khri pa'i bzhugs sa de ga par red/

And, one thing that I would like to ask you is where is the Drigung Throne-holder's residence?

'bri gung khri dpon da lta bstan 'dzin/_dge slong bstan 'dzin nyi ma rin po che de yar thog la bzhugs bsdad yo'o red/_gzim chung 'di'i/_da phal cher 'gan lji ra dang kha thug bzo 'khel bsdad yo'o red/

Tenzin Nyima Rinpoche, the Drigung Throne Leader lives up there. His residence is right where {note: no trans} is.

da 'bri gung khri pa sngon ma/

Previously the Drigung Throne Leader...

de'i mkhar 'dra zhig yo'o red pas/

Is there a fort?

a/

What?

mkhar /_mkhar yo'o red pas dkyil la/

A fort. Is there a fort here?

mkhar zer na/_da gzim chung yo'o red/_gzim shag da ma gtogs de'i mkhar zer yo'o ma red/

Well, it is not a fort. It is his residence. There is no such thing like fort except a residence.

'bri gung de'i khri dpon bzhugs sa de la/

So, there is no fort at the Drigung Throne Leader's residence?

'ong /_khri dpon bzhugs sa la mkhar yo'o ma red/_khong rnam pa spong ba bsam gtan sha stag red zer/_gzim chung nang la mtshams khang nang la bzhugs bsdad yo'o red pa/_stag cung rin po che'i gzim chung la khong rang bzhengs ya dgon pa 'di tsho cha rkyen bskrun thub sa red/_brgya 'bud stong 'bud red da'i/_gzim chung dngos de yin na da gzod gdung gling gcig las yo'o ma red/

No, there is no fort at the Throne Leader's residence. They are all renunciants. They all live in a retreat place. Takchung Rinpoche was able to built the monastery and so forth. (note: check the trans. and transcript) His actual residence has only one pillar.

ngas byas na 'bri gung khri dpon zer yas de/_'bri gung de khri skor bcu gsum red pa/

The Drigung Throne Leader that I am talking about is the Drigung of the 13 Groups of Ten Thousands.

'ong 'ong /_ma red red/de'i yang khri 'khor bcu gsum gyi khri dpon dang 'di tsho khag khag red/_'di kha ra btags khrid zer na gcig gi don gyi sgo nas khri bskyangs mkhan red pa/

I see. No, no. The Throne Leader of the 13 Groups of Ten Thousands and this are different. This [Tibetan word] 'khrid' which is spelled as kh ra btags khra gi gu khri da khrid has the connotation of holding the throne in reality.

'ong red red/

Right, right.

'o de'i gcig gi lnga ldan chos lugs gnas lugs nyams len byed mkhan zhig yo'o red pa/_dpe cha/

So, the one who meditates {note: no trans.} on reality,

'ong /_red red/

Yes, right, right.

de la 'grel bshad bskyon mkhan de la khrid dpon zer/__gcig pa yin na khri dpon zer gyi red pa/

{note: we can may be take the word 'dpe cha' out of the previous section and put it in this section} and the one who who gives discourse on Buddhist texts is called discourse leader. The other one is called Throne Leader.

'ong /_khri dpon de ga par bsdad yo'o red/_khri 'khor bcu gsum gyi khri dpon bsdad sa ga par yo'o red/

lags/

Pardon.

khri 'khor bcu gsum gyi khri dpon zer yas shig yo'o red pa la/_de ga par bsdad yo'o red/

So, there is the Throne Leader of the 13 Groups of Ten Thousands, right? So, where does he live?

da da lta 'dir 'bri gung khri 'khor bcu gsum gyi khri dpon zer yong gi ma red pa/

Well, the Throne Leader of the 13 Groups of Ten Thousands does not exist now.

de'i shul de ga par yo'o red/

Where is its remain?

lags/

Pardon.

shul de ga par yo'o rad/_sngon ma/

Where is its remain from the past?

da sngon ma byas na 'bri gung khri skor bcu gsum gyi bdag po byed ring /_sngon ma mi rabs yin na/_a da tshod tog tsam rdzong ma gir de rnam rgyal chos rdzong dang /de 'dras de 'dras bzhugs red zer/_rgan rabs kyis bshad yas de tsho yid ches zhe drag mi 'dug_da sngon ma yin na 'bri gung gi srid dbang zin pa yin zer/_phag grus srid dbang zin pa yin zer/_a ni de dus de dus bdag po de 'dras brgyab red zer ma gtogs/_rgan rabs 'di red/_sa cha 'di red zer deng sang gsung yas mi 'dug la/_dgon pa'i nang la de bas kyang khri pa/_khri 'khor bcu gnyis khri dpon gyi 'dur sa mi med kha red pa/

Some older people say that when Drigung ruled over the 13 Groups of Ten Thousands in the past, he stayed down there in the district of Namgyal Choe, etc. But I don't believe in this story that much. Apart from saying that Drigung had political authority, Phagdru had political authority, and they ruled over places, they can't say for sure what places they controlled. It is certain that the Throne Leader of the 13 Groups of the Ten Thousands did not have a residence at the monastery. There is no doubt about it.

red red/

Right, right.

da 'bri gung gi dpe cha dngos su khrid thub mkhan de la khrid dpon zer gyi yo'o red/_da dpal 'byor rin po che zhing la phebs nas de'i ci zer dgos red/_da snga mtshon du kho rang gi sku tshab la khong bskos bzhag pa red/_red pA/_

So, the discourse leader refers to those who can actually give a discourse on Drigung texts. He has been appointed as a representative of the discourse leader after Paljor Rinpoche passed away. {note: check the trans.}

red red red/

Right, right.

a ni de'i sku tshab khrid khong gis gnang pa red/_da de 'dras mdzad pa red/

So, he is the representative of the discourse leader. This is what they do.

lags so/_dgon pa'i sgrig gzhi de gang 'dras red la/

Thanks. How does the monastery's discipline system works?

lA/

Pardon.

dgon pa'i sgrig gzhi zhig yo'o red pa la/

The monastery's discipline system.

'ong 'ong /

mtho shos de/ga gi yin nam rim pa de gang 'dras zer red/_dgon pa'i sgrig gzhi de/

What is the highest on the hierarchical system? How does the monastery's discipline system establish the hierarchy? {note: check the trans.}

da dgon pa'i sgrig gzhi bca' yig gtso bo de bstan 'dzin pad ma'i rgyal mtshan gyi bca' yig gzhir bzung byed yo'o red/

The main discipline guidelines manuel that the monastery follows is the discipline guidelines of Tenzing Pemeh Gyaltsen.

lags so lags so/

Thanks.

da de'i nang la ngas khyed la zhu dgos yas yo'o ma red/_phyi so thar dang nang byang sems gsang ba sngags sdom pa gsum nyams len byed yas sha stag red/_de'i sgang la da gtso bo ga re red zer na/

Well, as you know, the guideline is all about the three vows pertaining external practice of pratimoksa, internal practice of bodhicitta, and secret practice of Tantra. In addition to that, there are some important ones...

gcig gi kun spyod yag po da/_thun mong ma yin pa'i thog la gcig gi/_sems can thams cad la gcig gi phan thogs yas da/_nga tsho'i sha tsha'i skad cha bshad na sems can gzhan/_gcig gi mi dmangs la zhabs 'degs zhu thub yas kyi bsam blo zhig/_cha rkyen yag po gcig gi ya rabs gus zhabs kyi cha rkyen yag po/_de 'dras kyi skad cha bshad bzhag pa ma gtogs/_de min sgrig gzhi 'thol pa gcig yong gi ma red pa/

such as maintaing a good behaviour, helping all sentient beings if we explain it in a more uncommon way, having a good heart to serve our fellow people if we speak in an empathizing way, maintaining a good respectful manner, and so forth. Other than that, there is no additional discipline system. Okay.

'o de 'dras red/_da gsham gyi da dgon pa spyi yongs kyi sgrig 'dzugs la ni/_rgyal gces chos gces da/_da gcig gi de'i cang tse min (rgya skad/mi'i ming )gyi gsung ba nang bzhin mthun sgril yar thon/_zer/_de 'dras kyi thogs nas gcig gi/_da gang ltar chos lugs de dar rgyas gtong thub yas dang gcig gi

This is basically it. The overall discipline of the monastery is nationalism and preservation of religion. In Zhiang Jemin's word, it is harmony and development. In any case, we are trying to improve dharma through such means.

so sos so so'i gi bslab pa slob gnyer gyi gong 'phel gtong yas dang /da gzod gcig chos longs su spyod rgyu yod dus/_spyod thub pa byed yas dang /_spyod shes pa byas/_'o da de 'dras byed yas kyi/_de 'dras sgrig srol ma gtogs/_gzhan da gcig gi/_de'i nang la sgrig srol don tshan mang po yo'o red/_da de re re gcig gi/_gcig nas blo la 'gro gi ma red/_de gnyis nas da klog tshod yong gi ma red pa/

Improving the study of dharma, engaging in the practice of dharma when there is freedom to do so, knowing how to engage in dharma practice, and so forth are some of the decrees. Other than that...there are many other sections in the decree, but if we were to explain one by one first of all other people would not believe in it and secondly we would not have time to read all of it.

red red/_lags so/

'o da/de 'dras shig gnang /

Well, that is pretty much it.

tag tag red/_yag po zhe po byung song /

Okay. It was excellent.

da de min nga la zhu yas mi 'dug

e sku zhabs lags mtshan la ga re zhu gi yod nam/

What is your name?

nga'i ming la bsod nams rin chen zer gyi yod/

My name is Sonam Rinchen.

bsod nams rig 'dzin/

Sonam Rigzin?

rin chen/rin chen/

Rinchen.

bsod nams rin chen/

Sonam Rinchen.

'ong /

Yes.

dgung lo ga tshod yin na/

lo sum cu so drug so bdun yin na/

36, I think it is 37.

sum cu so bdun/

37?

'ong /_rta lo red pa/

Right, my Tibetan year symbol is Horse.

lo rtags ga re red/

What is your Tibetan year symbol?

rta red/

It is Horse.

rta/

de'e ga re red/_ga re zer/_'khrungs yul ga par red/_'khrungs sa/

pha yul/_da de gin gong de'i zhus pa yin pa/_yul cag shangs zer mkhan de red/

As for the hometown, as I mentioned earlier it is Yulchag Shang.

yul cag shangs/_nag chu/

Yulchag Shang in Nagchu?

'ong /_nag chu'i khongs gtogs red pA/

Yes, it is a part of Nagchu.

a las/

I see.