past, the central, main figure and the two dakinis to his right and
left, were self-arisen statues, made of copper. They resided in the
region of Dzum-lang but saw that their benefit for sentient beings would
take place in Chumig Gyatsa. They flew through the air and arrived here.
The king of Dzum-lang searched everywhere for them and heard that they
were located at Chumig Gyatsa. To bring them back to his country, he
came with a strong army of his subjects. As they carried the statues
back to their previous home, they reached as far as Drak-zur [literally,
Cliff-Corner, the point after which Chumig Gyatsa can no longer be seen].
They managed to carry the statues no further and had to put them on
the ground. Then the king, his sons, and subjects were unable by any
means to lift the statues again. Unable to do anything else, the king
brought the statues back to their new home and enlarged its location.
He then returned to his country.
time forth, when people from Dzum-lang visit this place on pilgrimage,
they cry to the statue, complaining, "Since you no longer live
among us, we have to undergo great hardships crossing a river on our
way here." This custom continues to the present day.
is said that whoever meditates and recites mantras with devotion
Tara's prophecy states:
fierce nagas live
benefits of erecting prayer flags with single-minded supplications
benefit of prostrations and circumambulations
offering bells and chimes here,
drinking and washing with the water,
repairing [the structure] with earth, stone, or whitewash,
offering canopies and victory banners,
offering cooked rice and food,
years until the present, one family has taken continual and unfailing
responsibility for this major sacred place of Chumig Gyatsa. They trace
their origins to the time of the Tibetan religious king Song-tsen Gam-po.
When the emperor of China, Tang Tai-tsung sent his daughter, Wen-cheng
Gong-ju, to wed [the Tibetan king], he sent a statue of the Buddha Shakyamuni
as part of her dowry. For its transport to Tibet, it was placed within
a chariot, to be escorted by four strong Chinese athletes. These four
Chinese athletes, such as Lha-ga, were at the origin of four major Tibetan
clans--Nam-drol Lha-ga, Sa-kya Khon, Dri-gung Kyu-ra, and Tak-lung Ga-sé.
Our present family is known to have descended from the Lha-ga clan.
Nowadays, it is known as the Do-mar, after the practice place called
Dza-drak Mar-po. In any event, it is my nephew Péma Wangyal who
is the present custodian of this sacred place, a position he inherited
in a father-to-son lineage.
the great master from Oddiyana blessed this sacred place, this monastery's
affiliation among Buddhist schools is with the Original Nyingma tradition.
From days past until the present, those who practice Buddhism in the
monastery are exclusively nuns. In the Dzar and Kying-ka regions, families
with three daughters traditionally will ask that their middle daughter,
at the age of thirteen years, have her hair cut by the monastery's head
lama. She then enters the monastery. Apart from those girls, any woman
of the Dzar and Kying-ka districts who wishes to can enter this monastery
as a nun.
of the Text's Printing
family, which intimidates with their brilliance demons who harbor misleading
the ocean of all sentient beings and me,
*This is the translation of the printed version of the original manuscript of Jampal Rabgyé Rinpoche /MFI
on translation and publication