White Conch Fragments

[p. 423]

Namo Guru.

Lord Dampa Rinpoche — crown jewel of all the six families of beings, hero who vanquishes the armies of sufferings, physician who cures the illnesses of mental afflictions, refuge for those oppressed by severe suffering, the glorious Ajitanātha — compassionately performed the Buddha Activities in Tibet, and in the last of the three times he did so, lived in glorious Tingri in the land of Nyima Latö (Nyi-ma La-stod). He spiritually matured animate beings through symbols and interdependent connections. He did not teach commentaries on tantras. He would express himself in scattered bits of heartfelt talk to a few of those with fortunate karma.

Dampa said to Lord Tripa,

If you would wholeheartedly serve the people, first seek some autonomous ground (take over the territory of self-governance). If you serve others by power of your profits and popularity (wealth and reputation), you are just a high-class slave of delusion. Acts of charity that are not occupied by love and compassion wear you down to no end. This tool that doesn't accomplish good (that doesn't accomplish the accumulation of virtue) is to be kept as an earth treasure (buried in the ground). Insight that doesn't understand the profound essential points is like the eye of the Chinese mask. What Lord Tripa does is make big effort for the short term, but over the long term it makes little difference. That's just how it is.

Note: Although Tripa was one of the earliest members of the community at Tingri Langkor, and although he is frequently mentioned in the Zhijé Collection, not much is known about him. He was clearly of royal blood, a member of the ruling family of Western Tibet. We know there was an "emperor of Samyé" in around the same time with the identical name Tripa, but it isn't clear whether or not we ought to consider them as one person. The name Tripa might simply mean 'throne holder.'

Dampa said to Üpa Süpoché,

When you meet the lord Lama, don't have veneration that is overly strong or too weak. When you have done the difficult practices a long time, don't let your body and speech remain normal. When you have a human body endowed with the necessary leisure and faculties, don't pay the indemnity of rebirth in the lower realms. When you have requested profound precepts, don't fall under the power of lethargy. This life is like lightning, bright but not long lasting. Erase from your mind the eight worldly dharmas. Apply all your efforts to the virtuous practices.

Note: The name Üpa Süpoché simply means 'The Man from Ü [the Central Province] Big Belly.' Obviously it is a nickname. The 'eight worldly dharmas' are happiness with gains, disappointment with losses, happiness with fame, unhappiness with obscurity, happiness with comfort, dissatisfaction with discomfort, happiness when praised, and discontent with blame.

Dampa said to Nyen Palwang,

If you haven't tamed the afflictions in your own mind stream, you won't stop up the sufferings of the six families. If you haven't emptied the grasping consciousness, the karmic propulsion will be non-stop grasping. If you don't pull out the arrowhead of I and mine, the dregs of those old diseases of attachment and aversion will re-emerge. If you haven't dissolved pride in charity that is just for show (khong-yus), it will just serve as a suppressor of Dharma understandings.

Dampa said to Khamtön Yorpo,

Because you are too learned in the jargon of Dharma, it won't serve as antidote for afflictive thoughts. Dharma teachings that have not been reflected upon will not carry you through the paths and stages. An objective sphere (goal) untouched by aspiration prayers will not serve spiritual aspirants (gdul-bya). If you haven't cultivated beneficial thought internally, you'll not accomplish benefits for others externally. Filled with pride in your talents, you despise other people. Some Tibetan teachers (ston-pa) specialize in the absence of cause and effect.

Dampa said to Menyag Köndrag,

If you have a heartfelt idea to practice Dharma, your better refuge is taking a Lama. [p. 425] The chief object of virtuous practice is benefiting others. The chief object of the precepts is arousing certainty. The chief object of learning and reflection is to tame your own mind. The chief object of realization is to dissolve reifications. In so far as these things are grasped upon for [other] reasons, they are causes for sangsara.

Dampa said to Lama Dachungpa,

Under the oppression of disease, regret (skyo-ba) arises. Under the oppression of dön-spirits, blessings enter in. Under the oppression of opponents, clinging attachments are turned around. If deceived by friends and relatives, cut off attachment. Without things and possessions, the accumulations [of merit and Full Knowledge] come easily. Don't think, 'Here comes someone who like me has not gained accumulations.' It is the gaining of [those very] accumulations that brings you to the Dharma. Finding perfect fulfillment of this life is not what is needed.

Dampa said to Lama Dragsé,

Dissolving belief in the truth of appearances, that's what 'view' means. Abiding in the continuity of evenness, that's what 'meditation' means. Doing what benefits others indiscriminately, that's what 'activity' means. Cutting the tangling creepers of the eight dharmas, that's what 'yoga' means. Overturning attachments from the very depths is what 'pure renunciation' means. Not being familiar with anyone, separating from them, is what 'retreat' means. Dissolving the most fundamental delusion is what 'Buddha' means.

Dampa said to Dro Senggé,

A lion [senggé] will not stay in the land of his birth forever. He doesn't stay among his relatives forever. He doesn't pursue accumulations of wealth and objects. The heap (body) of four elements doesn't stay forever. These conventional Dharmas are the deception that results from taking things as being truly true. Up until now two-thirds of your human life-span have passed by. Wouldn't it be good if you would practice Dharma yourself?

Dampa said to Drochungpa,

The sun may be rising in the sky, but to the island people it stays dark. The Lord of the World (the Buddha) may arrive, but the unfortunate will have wrong views about Him. They may meet with the Lord Lama, but counterproductive karma will make them criticize him. He may teach them the profound precepts, yet the small-minded will have doubts. People who have not purified their own way of seeing, even the Muni cannot help. VirËpa. Here, here!

Dampa said to Darmi Tsabpe,

Association with the lineage holding Lama is a long-term plan.

It forcefully envelops you in good qualities.

Meditative experience burrows into the innermost treasury of the heart.

The deeds of external life are an ir-reality show.

Make your body, speech and mind energetic.

The signs of progress on the Path will dawn.

Accomplish the two accumulations in tandem.

Benefits for oneself and for others will both be achieved.

Dampa said to Pagor Dorjé,

Son, there are many Dharma practitioners, but few who have done the practices. How can they afford to remain ordinary in body and in speech if they have a heartfelt fear of death? They believe in Buddhahood without the least bit of effort paid for the practices, but how can that be? Now is the time you must make efforts in virtuous practices of body, speech and mind. The mirror that hasn't been wiped clean of corrosion doesn't reveal any reflection. [p. 427]

Dampa said to Dro Dragpa,

The person who hasn't let go of thoughts for this life has no chance to practice Dharma. A man incapable of suffering knows no happiness. If you haven't gained the Lama's heart, you will not obtain the precepts. Not put into practice, they won't arise in your mind stream. Without the mind to help, benefits for others will not be accomplished. A person whose mind is filled with all kinds of plans will never bring anything to completion.

To Lama Kyerchungpa, Dampa said,

The worthy Lama should never be divorced from the crown of your head. This body of five heaps (lnga phung) should never be separated from the divine form of high aspiration (the yidam). The awareness that reasons and recollects should never be divorced from the healthy glow of meditative experience. The conversations of your speech should never be divorced from continual mantra recitation. This is what is called the Yoga of Body, Speech and Mind.

To Jangpa Gomsö, Dampa said,

The way things appear to you in the spheres of sense, when you realize there is nothing there to grasp onto, there is no other [philosophical or doctrinal] view than this. The stainless mind, when you realize it has no extremes, there is no meditation apart from this. If the vacillations of memories and awarenesses have dissolved in awakened clarity, there is no meditative experience apart from that. If you know how to integrate meditative experience with everyday life, there is no 'activity' apart from that. For persons who have blended mind and objective sphere (goal) into one, there is no reason they would have phenomenal experiences in the intermediate state, is there? [p. 428]

To Lama Zinachen, Dampa said,

If you give up the household life, experiential practice comes to you like a force of nature. Where there is no grasping, there is no need for gathering the accumulations. If you give up your fatherland, the eight dharmas are by force of that destroyed. When there is no face-saving, the sādhana practice naturally increases. Those engaged in experiential practice need to recognize merit as the delusionary power it is, don't they?

To Lama Palwang, Dampa said,

If faith is something that can be taken from your mental continuum, what will help you on your way to Dharma? If the paint of veneration sticks, the Lamas will by all means take you under their care. If you have a grasp on certainty within, there is no Dharma that will not serve as a precept. If you have a bone in your own heart (if you have courage), no matter through which door you entered the Dharma, when you work for benefits they come.

To Lama Drochapoigo, Dampa said,

Divine Dharma that has not left behind human dharma, it hardly exists. Blessings for those without veneration, they hardly exist. Precepts for those who have not done service [to a Lama], they hardly exist. Experiential practice for those who have not abandoned the household life, it hardly exists. Buddhas who haven't put [the teachings] into practice, they hardly exist.

To the patron Nyitrikyab, Dampa said,

The patronized priest is exalted by faith. Don't let yourself be controlled by profit and popularity. [p. 429] Service [to Lamas] is done out of belief in them. Don't hope for a thank you. Dharma is for its own sake alone. Virtue is not some kind of comparison contest. The result of gathering accumulations is certain and inevitable, so have no regrets. An impure way of seeing things is sin's adhesive, so don't look for faults in the Lama.

To Geshé Könwang, Dampa said,

The purpose of learning and reflection is the taming of your own mind. Don't bring the Dharma down by crushing it with pride. The purpose of scholarship is to resolve mental doubts. Don't let your own mind remain normal. The purpose of knowledge is served when putting it into experiential practice. Don't leave the Dharma in a pothi (spo-ti, a sacred volume). The purpose of friendship is helping animate beings in every possible way. Don't exchange Dharma for wealth. The Buddhists of Tibet don't know how to identify virtue and sin.

To Lama Darré, Dampa said,

If you know your own true nature, that's the ultimate in 'view.' If things are kept on their own level, that's the ultimate in 'meditation.' If you obtain independence, that's the ultimate in 'activity.' If you have purified your way of seeing, that's the ultimate in 'goal.' Purity of the very mind is the ultimate in 'goal.'

To Jepo Palö, Dampa said,

Don't push your human life into old age with idle distractions. Don't let your human embodiment go to waste in vile excretions (ca-ma-li). Don't try to bring about your own defeat with fear of losing face. Don't accumulate sin to no purpose in public displays of happiness. They may see it, for now, as a joke being played on them, but one day the meaning will hit them. [p. 430]

To Zima Senggebar, Dampa said,

Nurture faith from the time of its youth. Let your energy rise beyond the ordinary. Keep even the smallest vows. Store up even the smallest advice. Whatever Dharma you know, put it into practice. Haven't you heard about the ocean that resulted from the accumulation of drops? Don't cast an eye on those who have results from their prior cultivation. Instead it would be good to cultivate at your own level.

To Lama Dönmowa, Dampa said,

Dispense with business outwardly. Dissolve grasping inwardly. What isn't necessary keep buried in a treasury. The more you make a big deal out of things, the more they serve the cause of sangsara. So settle yourself in mind as it 'ordinarily' is.

To Khyungpo Dorjedrag, Dampa said,

Join both faith and energy under the same yoke. Join learning and experiential practice under the same yoke. Join experiential practice and realization under the same yoke. Join the precepts and certainty under the same yoke. Join emptiness and compassion under the same yoke. Join method and insight under the same yoke. Join benefiting your own practice and benefiting others to the same yoke. One ox without a second one under the yoke will not be able to pull the plow.

To Rashag Wanggyal, Dampa said,

For a meaningless job you have worked with such effort. For some profit or fame you have accumulated sin. Your most beautiful possessions you left outside, and you carry your bad karma on your back. [p. 431] There is no way for you to get off the path to low rebirth. Of those who have obtained a human body, none is more defeated than you.

To Üpa Ramtön, Dampa said,

Knowing Dharma and not practicing it experientially is cleverness wasted. You won't get others to engage in practices if you haven't experienced them yourself. Knowing cause and effect but not holding back [from bad deeds] means the ripened form of karma will be greater than it would have been otherwise. You might teach others Dharmas that you haven't benefited from yourself, but they won't believe in them. Before teaching Dharma to others you first need to do some spy-work on your own back. A fluent mouth and tongue gives no help to animate beings.

To Yonggé Wangchug, Dampa said,

Don't bring down the seed of faith to burn it in a fire. Don't give the sword of insight into the hand of a madman. The ritual that is for gathering accumulations, don't dump it into the river of profit and popularity. The lamp holding the fire of learning, don't extinguish it in the wind of the eight dharmas. The innermost treasury of your meditative experiences, do not put it on display in the marketplace of frivolous conversations. If you don't curb desire for honor and recognition, Dharma will be lost in [the motives for] profit and popularity.

To Lama Chupa, Dampa said,

If it doesn't reduce grasping to the false sense of self, learning Dharma loses its purpose. If body and speech are not placed in the service of virtue, the human body loses its purpose. [p. 432] If you do not know your own true nature, insight loses its purpose. If you don't reverse attachments to objects, the difficult practices lose their purpose. If you don't give up business of body and speech, retreat has lost its purpose. And once these have lost their purpose, you will be saving up a lot of unnecessary things, that's for sure.

To Naljor Wangdrag, Dampa said,

Self and other are blended together, so there is nothing to do for the sake of sentient beings. Dharma and non-Dharma are blended together, so there is nothing to purposefully put into experiential practice. Realization is dissolved at its foundation, so there is no hope or fear for sangsara and nirvana. Neither you nor I know anything about Dharma, so let's just stay quiet.

To Gelong Darsö, Dampa said,

The renunciate order is the ornament of the teaching, so bring this object of veneration (rten) to its ultimate completion. The ornament of [the human life with] the necessary endowments is moral discipline, so act without damaging your commitments. The life-blood of moral discipline is in the countermeasures (gnyen-po, antidotes), so sink your teeth into whatever doesn't violate this. It could serve as a basis for the sins of small-minded people, so keep the profound significance hidden within, since this will benefit animate beings.

To Üpa Ralnagchan, Dampa said,

If you're afraid of bad rebirths, give up sinful karma. If you want good qualities to rain down, make requests to the Lama. If you want meditative experiences to arise, check the interdependent connections in the body. [p. 433] If you want to bring an end to exaggerations and doubts, seek out the precepts of profound meaning. If your mind abides in wickedness, how will you traverse the Paths and its stages? This Dharma of you Tibetans, 'Should I do this or not do that?' means nothing for attaining siddhis.

To Lama Daggom, Dampa said,

If it's going away, catch it. If it's staying still, send it away. If there is attachment, dissolve it. Cut the roots again and again. There is no other way to free the mind.

To Gompa Dragsö, Dampa said,

Not to be stuffed up by learning, not to get stuck to meditation, not to grow stiff with realization, not to leave the practice (?)... This mind, doing its housecleaning over and over again, how can it possibly be fixed?

To Lhatsün Tridé, Dampa said,

Lordly arrogance binds up your voice. Monkhood binds up your body. Birth status binds up your mind. In this kind of mind Dharma will scarcely occur. When searching for jewels you have to bend your rank and aim your eyes for the ground. If you are gazing at the sky you won't see the jewels on the ground.

Note: The title Lhatsün tells us he was a person of the royal family who had joined the monkhood.

To the patron Dragchung, Dampa said,

The king among those worthy of offerings is the Lama, so tighten the bowstring of veneration. The king of precepts is certainty, so have confidence in what the Lama says. The king of experiential practice is taming your own mind, so serve as watchman on your mind. [p. 434] The king of benefit for others is rejoicing in the accomplishments of others without any envy, so do good with good thoughts. There is nothing more fickle than saying 'Dharma, Dharma.' Some people, without giving up their manipulative motives, do a lot of hurried Dharma activities, but that's no help. Eating digestible food is fine, but what is really needed is not to be suffering from phlegmatic imbalance.

To Lama Namkhadorjé, Dampa said,

If your Dharma practice is sincere, don't waste a glance on human conventions. Pare down food and clothing to the bare essentials. For relatives, prepare a bad future (?). Make time pass in virtuous practices. Nothing will come of sitting with restless thoughts. One day the misbehaved child will get burnt on the oven.

To Dro Dragpa, Dampa said,

To devote your main breath to meaningless servitude to others is such poverty. Thoughts of dharma? Well, you think about it, but don't have time to practice. The bear that sees honey is truly pathetic. Look within the four-finger sized chest (??) and see what good it serves to fulfill human conventions in the marketplace. Rather than that, be courageous and mentally renounce human conventions. If you don't give up thoughts for this life, you won't achieve any good for future lives. This life may be happy, but the happiness is short-lived. It may be filled with suffering, but the suffering is short-lived. Yet when you wander in sangsara in future lives, the suffering will be long-lived. Start preparing your travel provisions now. [p. 435]

To Lama Kyurchung, Dampa said,

When you know that appearances are illusory, attachment and aversion decline. When it occurs to you that they are not essential, grasping is cut off. When you have achieved certainty, doubts are cut off. When negative circumstances have been elevated to the Path, nothing is in discord.

To Lama Kyijé, Dampa said,

When you travel, take the wind as your friend. When you remain at home, take the bird as your friend. When you eat take the pig as your friend. When you sleep take the ocean as your friend. If you have good friends enemies won't carry you away.

Note: I think it goes without saying that when Padampa says to take the pig as your friend, he doesn't mean to eat in pig-like quantities. He means to be indiscriminate about the quality or type of food, to accept whatever comes along.

To Lama Ramgé, Dampa said,

You need to have a few provisions for the road. Take a knife that cuts. Polish the mirror of View. Ride a horse that can go. Look for a house to sleep in. Take some food for the road.

To José Rambu, Dampa said,

With merits accumulated in previous lives you may have been reborn in the family of Holy Dharma, but if now you don't accumulate energy, your own mind will remain in banality. You may have consummate wealth resulting from generosity in previous lives, but if now you don't accumulate magnanimity, you will go to future lives empty handed. You may have a pure human body today because of moral discipline cultivated in the past, but if you don't accumulate energy now you will go to a lower rebirth. Pity the poor person who falls back down after reaching the top of the pass. [p. 436]

To Lama Dorjebar, Dampa said,

You have met the lineage-holding Lama, but have no veneration. You have profound precepts, but do not put them into experiential practice. You've given up the business of this life, but have no motivation to do the sādhana practice. You stay in retreats and hermitages, but body and speech remain in a bad mind-stream. You've practiced Dharma for the length of your life, but don't encounter signs of progress on the Path. People take you for a follower of Dharma, but you are not up to the task. The deities and skygoers are so ashamed!

To Tönpa Dragsé, Dampa said,

Tame your own mind. That is the purpose of learning and reflection. Put them into experiential practice. That is the purpose of precepts. Gather the accumulations. That is the purpose of implements (tools). Now, when you have the necessary independence, make efforts with your body, speech and mind. The merit from this will quickly bring what is needed for divine Dharma. Don't look for what you can pick up here and there along the way. You will go plundering all your needs.

To Tönpa Nyemowa, Dampa said,

One Dharma, one Vehicle. One crucial point, one precept. One goal, one sādhana. Understand that you have to make the arrow hit the target, but you don't have to be some great Dharma advocate. The Sage of the Śākyas taught various teachings fitting to the varied constitutions of sentient beings. There is no saying exactly what Dharma is. It's karma that comes to your own tongue.

To Nubtön Senggé, Dampa said,

Learning brings order to the within and the without. Meditation brings experience within. The two purposes abide in these two, but for meditative experience, strength is more important [than learning]. Learning cannot bring you through the intermediate state [between death and rebirth]. Don't think, 'Who has realizations like mine? I have no reason to meditate.' Even now the steam of attraction and aversion is swirling about. In the past beings strayed from the continuity of void nature. So if awareness is to be liberated upon the Realm, it requires practice.

To Datön Chödrag, Dampa said,

If you have no thought about death, Dharma will not come. If you don't generate certainty, you won't enter into it. If you don't see the purpose of it, entangling distractions will not be cut off. If you don't purify your own way of seeing, awakening will not expand (you will not Buddhaize). You must yourself load impermanence on your mindstream. Make use of urgent energy. What is not useful, cast behind. Knowing Dharma is not enough, you have to look where you're going. Seek out a path you can trust.

To Lama Ngaripa, Dampa said,

Train the body with postures ('dug-stangs, or Sanskrit āsana). Train the mind with meditative equipoise and post-meditation. Make energy train all three: body, speech and mind. There is no power that does not dawn in meditative experience.

To José Nyima, Dampa said,

The Lord Tripa is great in power, but independence for practicing divine Dharma is greater. [p. 438] Not running after things, not wanting things, is a happy cheerful state, but staying in a hermitage the independence is greater still. Sumpa, although you have no friends among the young men (??), by keeping a humble position the independence is still greater. Although your patrilineal descent group (pha-tshan) may be greatest in all the six families [of beings], by escaping out your own door to freedom the independence is still greater. Your father Tongtsa Pallé is very kind, but relying on the lord Lama the independence will be still greater.

Then he said,

Isn't that him over there?

To Lama Gyagom, Dampa said,

In general the Words of Sugatas is one thing, the holy Lama's precepts makes two, and one's own meditative experience makes three. You need to roll them altogether toward a single purpose. You have to concentrate hard on a tough question.

To Lama Dzongpa, Dampa said,

With initiations ripen the mind stream. With learning resolve doubts. With the crucial points see the purpose. Disentangle thoughts in Dharma Proper. If you master these four, Dharma will come for sure.

To Lama Vajrakrodha, Dampa said,

Blessings, what are called blessings, have a great power. If they are not there, it is like grain mash without the added yeast starter. Some people perform hard the virtuous practices while counting the Lama's faults. They don't sense the rot right in front of them. But you, you have such pure vision that, even without knowing Dharma, both self and others are ripened. [p. 439]

To Lama Charchung, Dampa said,

If you don't separate the cream from the dregs of awareness, there is no blocking the paths of [rebirth in] the six families. Encompass intensity in freshness. If meditative equipoise and post-meditation are not each left alone, that female thief delusion will lie in wait. Join the gazes together in pieces. (??) If you haven't used forceful methods on the objective spheres, the embers of attachment and aversion will reignite. Knowing this, divorce yourself from entanglements. If this time around you aren't liberated from sangsara, you can give up all hope. So make an all-out effort in the virtuous practices.

To Lama Charchenpo, Dampa said,

If you don't keep armor on your back you will not achieve the desired purpose. If you don't first conquer the outer spheres of sense, the face of adverse circumstances will not be averted. If you do not subsequently dissolve the countermeasure, meditative experience will serve to bind you.

To Lama Kunga, Dampa said,

The dialogues of delusion dissolve. Thoughts of the eight dharmas erase. Divorce thoughts from conceptualizations. Since women are the yogi's opponent, reverse your attachments within.

Note: Since Kunga was the original compiler of this collection (later rearranged by his own disciple Patsab), it is interesting that it ends with words intended specifically for him. It should go without saying that, given that Kunga had a longing for the company of women, it is the desire that is the yogi's opponent, not women themselves.

This text called White Conch Fragments was written down from the scattered statements pronounced by the Emanation Body Gyagar Rinpoché. Later on Lama Patsab divided the fragments into series (sde-tshan).

° ° °

Translated into English by Dan Martin.

A note on the text: This text is one of a number that belong to the Responses (Zhus-lan) section. In the published reprint edition the title is not visible, and it is only barely possible to make it out in the microfilm of the original manuscript: Dkar-po dung-gi cho-lu lags-so. It is found in volume 2, pages 423-439 of the Zhijé Collection. The complete details of the entire published set are as follows: The Tradition of Pha Dampa Sangyas: A Treasured Collection of His Teachings Transmitted by Thugs-sras Kun-dga', “reproduced from a unique collection of manuscripts preserved with 'Khrul-zhig Rinpoche of Tsa-rong Monastery in Ding-ri, edited with an English introduction to the tradition by B. Nimri Aziz,” Kunsang Tobgey (Thimphu 1979), in 5 volumes.

Wylie transcription concordance:

Charchenpo = Phyar-chen-po (one of the four main pillars of the Tingri Langkor community)

Charchung = Phyar-chung (one of the four main pillars of the Tingri Langkor community)

Chupa = Chu-pa

Dachungpa = Brda'-chung-pa

Daggom = Dags-sgom

Darmi Tsabpé = Dar-myi Tshab-pe

Darré = Dar-re

Darsö = Dar-bsod

Datön Chödrag = Mda'-ston Chos-grags

dön = gdon

Dönmowa = Don-mo-ba

Dorjebar = Rdo-rje-'bar

Dragchung = Grags-chung

Dragsé = Grags-se

Dro Dragpa = 'Bro Grags-pa

Dro Senggé= 'Bro Seng-ge

Drochapoigo =Sgro-bya-po'i-mgo

Drochungpa = 'Bro-chung-pa

Dzongpa = Rdzong-pa

Gelong = Dge-slong (bhikshu, fully ordained monk)

Geshé = Dge-bshes (a scholar of the Kadampa school)

Gompa Dragsö = Bsgom-pa Grags-bsod

Gyagar Rinpoché = Rgya-gar Rin-po-che (precious teacher of India, epithet for Padampa)

Gyagom = Rgya-sgom

Jangpa Gomsö = Byang-pa Sgom-bsod

Jepo Palö = Rje-po Dpal-'od

José Nyima = Jo-sras Nyi-ma

José Rambu = Jo-sras Ram-bu

Khamtön Yorpo = Khams-ston Yor-po

Khyungpo Dorjedrag = Khyung-po Rdo-rje-grags

Könwang = Dkon-dbang

Kunga = Kun-dga' (one of the four main pillars of the Tingri Langkor community, he was the source of the 'later transmission' lineage, and compiler of most of the sayings of Padampa)

Kyerchungpa = Skyer-chung-pa

Kyijé = Kyi-rjes

Kyurchung = Skyur-chung

Lhatsün Tridé = Lha-btsun Khri-lde (he was a monk belonging to the royal line)

Menyag Köndrag = Me-nyag Dkon-grags

Naljor = Rnal-'byor (yogi)

Namkhadorjé = Nam-mkha'-rdo-rje

Ngaripa = Mnga'-ris-pa (person from Ngari, the western province of Tibet)

Nubtön Senggé = Snubs-ston Seng-ge

Nyen Palwang = Gnyan Dpal-dbang

Nyitrikyab = Nyi-khri-skyabs

Pagor Dorjé = Dpa'-gor Rdo-rje

Palwang = Dpal-dbang

Patsab = Spa-tshab (disciple of Kunga, he received the Zhijé precepts during the four years following the death of Padampa; then he returned to Central Tibet and meditated for around 15 years)

Ralnagchan = Ral-nag-can (Black Dreadlocks)

Ramgé = Ram-dge'

Rashag Wanggyal = Ra-shags Dbang-rgyal

Sumpa = Sum-pa

Tongtsa Pallé = Stong-tsha Dpal-le

Tönpa Dragsé = Ston-pa Grags-se (Tönpa means Teacher)

Tönpa Nyemowa = Ston-pa Gnye'-mo-ba

Tripa = Khri-pa

Üpa = Dbus-pa (person from Central Tibet)

Üpa Ramtön = Dbus-pa Ram-ston

Üpa Süpoché = Dbus-pa Gsus-po-che

Vajrakrodha = Badzra-kro-ta (a Tibetan with an Indic name, he was one of the four main pillars of the Tingri Langkor community)

Wangdrag = Dbang-grags

Yonggé Wangchug = Yong-dge Dbang-phyug

Zima Senggebar = Zi-ma Seng-ge-'bar

Zinachen = Gzi-sna-can