T H E RU BY G A R L A N D :
A GE N E A L O GY OF T H E E M PE ROR
U H U WA NG GE NGH IS K H A N
BY GYURME PEMA CHOGYEL
TIB SHELF
T R A N S L AT E | P R E S E N T | P R E S E R V E
Published March 2021 by
TIB SHELF
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The Ruby Garland:
A Genealogy of the Emperor Uhu Wang Genghis Khan
The Divine Ruler of Clear Light, a Magical Emanation of
Manjughosha’s Wheel of Stability
By Gyurme Pema Chogyel
Translated by Tib Shelf & Rachael Griffiths
A GENEALOGY OF JU AND BARCHUNG
p.2
THE RUGY GARLAND
A GENEALOGY OF
GENGHIS KHAN
Mangalam
Shining with a plethora of virtues and good qualities,
Endowed with an uninterrupted stream of
magnificent activities,
A treasury of attainments that fulfils all wishes and
desires,
Auspiciously protect me through the supreme refuge,
the three precious jewels.
Displays of the vajra come in various compassionate
expressions:
Primordial wisdom and radiant intelligence of
knowledge and love,
Like an ocean of inexhaustible auspicious glory,
Oh, glorious Guru, simultaneously bestow all these
upon me!
By the blessings and power of Manjughosha,
During the waning moon whilst atop a mountain
The young prince of Brahma descended the stairway
of heaven
Relying upon the sky cord—a divine lineage.
I will briefly pen the source of Genghis Khan’s
lineage.
Well then, concerning the subject that I will
discuss: The great scholar Lang1 said, “Human
ancestry is derived from the gods, and a stream
comes from the snowy mountains.” Accordingly,
I will arrange a condensed history of the royal
lineage of the Divine Ruler and Manifestation of
Manjughosha, Genghis Khan (1162–1227).
Additionally, I will present those who have a
connection with that history. This includes the
royal lineage of the Great Ming (1368–1644)2 and
the many gurus and spiritual masters born for
the benefit of all sentient beings.
A long time ago, a young, beautiful, and
handsome son of the resplendent gods
descended the nine stages of the divine mu
cord.3 He came to rest upon a mountain peak
adjacent to the Five-peaked Mountain in China
(Wu Tai Shan). He was (1) Borta Ching,4 the son
of gods of heaven. His son was (2) Tachi Gen,
and his son was (3) Tamcha Ga.5 According to
the oral tradition of that locale, Tamcha Ga’s
son, (4) Chingji Mergen,6 has the same basis of
emanation as the great teacher Padmasambhava.
Even in these times, it is said that
A GENEALOGY OF JU AND BARCHUNG
Padmasambhava resides in the southwestern
[continent], subduing demons.
Chingji Mergen’s son was (5) Laudza Bera Ol,
and his son was (6) Sikin Dun.7 Sikin Dun’s son
was (7) Semdza Odzi, and his son was (8) Laju.8
His son was (9) Nunmer Gen.9 After his death,
when the queen called Alankho, or Lenlun Mo'o
Ma10 was widowed. It was at this time that a ray
of light descended either from the sky or the sun
and moon, striking her. Bliss enveloped her and
she was impregnated. Consequently, she gave
birth to a son named (10) Boton Char, or
Charmer Gen.11
Charmer Gen’s son was (11) Gachi Tei Hou, and
his son was (12) Bikhir.12 His son was (13) Manto
Don, and his son was (14) Gaitu Gen.13 Gaitu
Gen’s son was (15) Bai Shing, and his son was
(16) Khora Togshing.14 His son was (17) Dumbi
Hai Khen, and his son was (18) Gabu Lagen.15
Gabu Lagen’s son was (19) Barten Badur, and his
son (20) Yepur Gaba Dur,16 the twentieth of the
royal genealogy.
It was at this point that Emperor Genghis
Khan17 was born to Yesugei (1134–1171) and his
queen Hoelun18 in the Water Horse Year (1162).19
His actual name was Temunjen, also known as
(21) Emperor Taitsu Zhin Uhu,20 and he was a
great emperor akin to the glorious and
meritorious autumn and a manifestation of
Manjughosha’s Wheel of Stability.
When he turned fifty-seven in the Earth Female
Rabbit Year (1219),21 he captured the Chinese
Emperor Hu Wang's capital, becoming the
emperor of the empire of astrological science
and the great eastern land of the world—China.
Hence, he brought all territories under [the
Emperor of China] and most other areas under
p.3
his domain. He governed the empire for twentythree years, passing into the heavens at the age
of sixty-six (1227).
From that time on, China's (Mongolia) political
dominion had spread and flourished more than
ever. Therefore, fortified castles were built in
the borderlands and in each direction to sustain
this power. Subsequently, the tradition of the
hereditary princes22 governing these fortified
castles was established.
The eldest prince, Jochi Khan (1182–1227), was
appointed as the king of Tokmok.23 The second
prince, Chagatai Khan (1183–1241), was given the
rank of prince and was appointed as the ruler of
the northern lands, principally Tokar,24
belonging to the lower northern area of the
Five-Peak Mountain, and all the areas to the
north-east. He governed the Yerkhen Fortress25
and was the actual ancestor of Kalkha Dondrub
Wang, the Ju clan, and the six tribes of the
Barchung clan, all of which are known in
Tibet.26
Chagatai Khan had five princes, of which the
eldest, Abo La,27 succeeded as regent. The
second son, I Mama Huli, became the king of
Kha Che (Islamic world) and resided at the Red
Soil Fort.28 The third son, Atira Maha Mari,
became the king of India and resided at the
Balasha Fort.29 The fourth son, Kongkha Ratolo,
became the king of Rom and resided at Domala
Fort.30 The fifth and youngest son, Temur,
became the king of Oru Kho and was said to
have resided at Bhuha Fort.31
The aforementioned great Emperor Genghis
Khan’s third son, Ogedei Khan (1185–1241), or
(22) Emperor Taitsung Ingwen Hu,32 ruled the
empire for thirteen years. His son, Guyuk Khan
A GENEALOGY OF JU AND BARCHUNG
(1206–1248), also known as (23) Emperor
Tingtsung Stiyan Pinghu,33 ruled the empire for
six months. The fourth son of Genghis Khan was
Tongkha Tolo.34 His eldest son ruled the empire
under the names of Mongke Khan (1209–1259),
Emperor Shiyen Tsunghu Bansuhu, and
Monggol Gengya.35
All the Tibetan areas, including Utsang, Ngari,
and upper and lower Do Kham, were gradually
subdued by military forces during the [reign of]
Prince Godan Khan (1206–1251),36 Guyuk Khan,
and Mongke Khan. Mongke Khan’s son, (24)
Kublai Khan (1215–1294), widely known to
Tibetans and Mongols as Sechen Gengyar,37
ruled the kingdom for thirty-five years. Under
his rule, the sacred doctrine spread and
prospered, making significant contributions in
service of the Buddhis teachings. He honoured
great beings and gurus from the Sakya,
Nyingma, and Kagyu orders, living until the age
of eighty.
p.4
their control, their empire was twice the size of
both the Han (206 BCE–220 CE) and Tang
(618–907) dynasties. The empire was called the
Great Yuan, or the Great Hor.45
After some time had passed, Emperor Olja Du’s
eldest brother’s son, Emperor Utsung Shan
Shoihu (27), otherwise known as Emperor
Khuluk or Goyuk (Kulug Khan; 1281–1311),46
governed the empire for years. His younger
brother, Emperor Ayu Parsata Zhin Shiuhu (28),
or Emperor Buyantu (Ayubarwada Buyantu
Khan; 1285–1320)47 ruled for nine years. His son,
Emperor Shubho Pala Yingtsung Wenshi Uhu
(29), or Emperor Kokon (Gegeen Khan; 1302–
1323)48 ruled for three years. Up until him, all the
previous emperors maintained the tradition of
wearing the hats and attire of the Hor.
However, it appears that Yingtsung changed
them all to Chinese attire.
Thereafter, the son of Kublai Khan38 had already
passed away. His name was Prince Bahu Wang,39
or the Regent of Jing Gin. His son was Temur,
or Emperor Chingtsung Kuwang Shio Uhu
(26),40 who became the king of Uljoi Tu, or Olja
Du (Temur Khan; 1265–1307).41 During his reign,
he received the Great Unchangeable Precious
Royal Seal, made of white jade and engraved
with [the title] Kwi Zhiu Yungtang.42 He ruled
the empire for thirteen years.
Then Jing Gin’s grandson, Emperor Yisun
Temur Jing Wang Titing (30),49 ruled for five
years. After him, some sources also assert that
his eldest son Rakyi Pak, or Asukiba (31),50 ruled
the government for forty years. However, some
sources say that after three months on the
throne, Emperor Utsung’s youngest son,
Tuktomur,51 seized power from him and
pretended to give it to his older brother,
Emperor Kushala Mingtsung (32).52 Although,
Emperor Kushala Mingtsung also passed away
after approximately eight months [of ruling].
There were five or six royal generations from
the time of Genghis Khan until these emperors.
They conquered almost everyone on the planet:
from the subjects of Khincha43 in the north to all
those in the other three directions up to the
islands in the sea, including Zhison, Hpusang,
and Siyang.44 By bringing many of these under
The majority of sources say Kula Gotu, or
Kushala Mingtsung, stayed on the throne for
one month. In any case, it is also said that in the
end, Emperor Temur Wentshung Jayatu (33)53
ruled for five years while some other sources say
three years. When he was about to die, his final
testament was to appoint Mingtsung’s younger
p.5
A GENEALOGY OF JU AND BARCHUNG
son, Rinchen Pel (34),54 to sit on the throne.
Following his final demands, Rinchen Pel was
enthroned, but he died about a month later. At
that time, the throne was vacant for six months,
with Minister Emtamur Tashi55 ruling the
empire.
The eldest son of Mingtsung, named Emperor
Togan Temur Huitsung Zhunhu (35), or
Emperor Uha (Toghon Temur; 1320–1370),56
ruled for thirty-six years. After that point, he
had to abdicate and leave for lower Hor.
Concerning the reason for his abdication, he
appeared to be a great religious scholar.
However, he lacked knowledge in temporal and
state matters, causing multiple disagreements
and creating countless conflicts leading to an
upheaval in the empire. For instance: there were
twenty-three great bandit leaders and many less
significant leaders who brought bouts of
significant suffering to China, Hor, Mongolia,
and Tibet. A short while after this, the Great
Ming Emperor Taitsung57 took the land under
his dominion and pacified it, conquering the
capital of China (Beijing) and becoming
emperor. It is said the Mongol emperors
descendent from Genghis Khan until to Togar
Temur58 occupied the capital of China for one
hundred and forty-seven years, nine months,
and ten days. After Genghis Khan had ruled
over China, Togen Temur was the fifteenth
emperor in the royal succession. From his time
onwards, they only ruled their own territory,
the land of the Hor.
Some two hundred and sixty-six years later, the
twentieth emperor, Hor Lekden Zhutok, allied
with Karma Tenkyong Wangpo,59 the regent of
Tsang, Tibet. The emperor marched to Tibet in
support of the Kagyu doctrine but died on the
journey. It is said that this empire [of Northern
Yuan] fell apart due to these unsuccessful
conditions. In that way, the narrative on the
royal lineage of the Great and Divine Ruler
Genghis Khan of Hor is complete.
Here, I will explain the lineage of the Great
Ming emperors, who, like the Hor of the past,
were benevolent to us, the heavenly descendants
of Genghis Khan, our kings, ministers, and
populace, as well as all the monks, principally
the state preceptors,60 in all possible ways. This
includes bestowing appointments and being
graciously protective, respectful, and
resourceful.
It is not easy to find this family lineage's origin,
but the first ruler was Emperor Taitsung (Taizu;
1368–1398).61 Taitsung was a monk in the Huang
Kyou Zi Temple62 during Togan Temur’s time.
It was a period marked by banditry, an era
where gangs robbed and ransacked. After
hearing a great bandit leader arrived in the
vicinity of the monastery, Taitsung’s friends
fled.
Finding himself in such a predicament, he
thought, “If I run away, then the sacred objects
will be ruined—they will set the temple ablaze
and other such calamities. Even if I do not flee
but stay and fight, I will surely not be able to
protect them. Yet, if I do surrender, I fear I
might become one of the bandits. What should I
do?”
Subsequently, he performed a divination in
front of a [Buddhist] statue, which indicated
that it would be better to surrender, so he
waited for the bandit leader. In the process of
surrendering, they conversed in Chinese, and
the bandits realized that he was extraordinary
p.6
A GENEALOGY OF JU AND BARCHUNG
and unlike others. Therefore, the people raised
him up upon their shoulders, and he was given a
great and powerful position through which he
gradually accrued power. Thereafter, when the
bandit leader died, Taitsung took the position
as the head leader of the bandits. He continued
to grow in prestige from then on, spreading his
influence and bringing all his people under his
power. After that, in the Male Earth Monkey
Year (1368) he even conquered the capital city of
the Great Hor.
Since the empire’s control did not extend to the
north and west, it was weaker than the time of
the Hor (Yuan Dynasty). However, it was highly
prestigious and not too dissimilar from the time
of the Han and Tang dynasties when it came to
other matters. The name of the empire was
Great Ming. In general, its administration had
good connections with Bon, Buddhist, and
Vedic [traditions]. It also maintained a priestpatron relationship63 with the early translation
Nyingma, Kagyu, and Sakya. In that way, he
ruled the kingdom for thirty-three years. His
son Kyihun (Emperor Jianwan; 1398–1402),64 the
second royal successor, ruled for two years. His
son Yewang Yung Lochenpo (Yongle Emperor; r.
1402–1424),65 the third royal successor, paid
excellent service to the Buddhist teachings,
ruling the empire for twenty-two years.
His son and the fourth successor, Zhinzung,66
ruled for four years. His son and the fifth
successor, Zonde,67 ruled for eight years. His son
and the sixth successor, Chi Tung,68 ruled for
thirteen years. His son and the seventh
successor, Kyinta,69 ruled for seven years. His
son and the eighth successor, Tenshun,70 ruled
for eight years. Thus, it is said from the first
Great Ming Emperor, Taitsung, to the last
[emperor], Tenshun,71 the Great Ming Emperors
occupied the capital of China for ninety-seven
human years.
Apart from the first Great Ming emperor and
the third [emperor called] Yewang,72 the
majority of the other emperors were too weak.
It is said their reigns shortened due to such
things as losing control of the eunuchs and
corrupted ministers. It is also said that after
Emperor Teshun,73 there were four people:
[Emperor] Utsung, the Bon favouring [Emperor]
Zhitsung, the ugly [Emperor] Shontsung, and
[Emperor] Krungtsun.74 These four caused
conflicts to ripen, triggering the loss of the
empire to the hands of a bandit leader called
Litsi Ching.75
In the legendary narratives and writings of our
ancestral chieftains, it says:
“In the Water Bird Year (1633), the eighth year
of the eighth successor the Great Ming Emperor
Tenshun’s reign, King Taitsung Bokto
conquered the capital city of China with his
army. Taitsung Bokto’s actual name was
Emperor Zhitsuhu and was also known as
Mukton. More recently, Tibetans refer to him as
Manju Sokpo Chinhwa.76 Subsequently, the
Great Ming Emperor Tenshun took control of
the four cardinal borderlands of greater China
where his royal descendants still reside. It is said
that in two hundred years, the royal
descendants will return and claim the throne of
China.”
Homage to Padmakara!
Now, I will present the successors [and history]
of our ancestors' descendants and the great
ministerial state preceptors77 connected with
p.7
A GENEALOGY OF JU AND BARCHUNG
them. I have already discussed the succession
from Genghis Khan, the Divine Ruler of
Manjughosha, up to the twentieth royal
descendant in the section of the history of the
Hor.
The twenty-first royal successor, Emperor
Taitsu Zhing Puhu,78 controlled the capital city
of eastern China.
The twenty-second successor is considered his
son, the Second Tistsi, the Emperor Chagatai La
Chinwang79 and ruler of the Yerkhen Fortress.80
His younger brother and fifth son of Genghis
Khan, Master Sansu Tanzhin, or Dharma Lord
Yonten Pel,81 was the First Great Ministerial
State Preceptor. He was a profoundly and
extensively skilled victory banner of scholars
and a proponent of the three baskets (tripitaka)
[of the Buddhist teachings]. He was a direct
disciple of both Katok Tsangton Dorje Gyeltsen
and Jampa Bum.82
representational objects of the enlightened
body, speech, and mind. His half-brother from a
different mother was the Fourth State Preceptor
and Dharma Lord, Jinpa Pel, received the
victory banner and title of Wuwan Hpapagi
Youda Shi, or the Lineage Holder who Protects
the Teachings.88
The twenty-sixth successor was Sanwang
Tomer.89 His elder brother was the Fifth State
Preceptor and Dharma Lord, Gyamtso Pel, who
received the victory banner and title of Uwan
Hpatou Yin Mioushi Wandai Shai, or the
Lineage Holder and Courageous Lord who
Disseminates the Doctrine.90
The twenty-seventh successor was Yerkhen
Dazhi Tawang.91 His nephew was the Sixth State
Preceptor and Dharma Lord, Jampa Pel, who
received the victory banner and the title of
Wuwan Hpatung Su Wanda Shai, or the
Realised Lineage Holder.92
The twenty-third successor, Awola Jingwang,83
lived a long and full life of one-hundred and
seven years. His younger brother was the Second
State Preceptor and Dharma Lord, Yeshe
Gyeltsen Pel, who received the victory banner
and title of Tungshu Wanda Shai.84
The twenty-eighth successor was Hputai Wang
Ulkebe.93 His elder brother was the Seventh
State Preceptor, Khyilwa Kunga Pel, who
received the victory banner and the title of
Tuwan Hputungsi Wanda Shai, or the Lineage
Holder of Great Courage.94
The twenty-fourth successor was Hanwang
Khola Jing.85 His elder brother was the Third
State Preceptor and Dharma Lord, Gelek Pel,
who received the victory banner and the title of
Hpozhiku Wanggi Pouda Shai, or the Radiant
Sun Rays of the Victor’s Doctrine.86
The twenty-ninth successor was Shrir Nadalai
Wang.95 His younger brother was the Eighth
State Preceptor and Dharma Lord, Gyeltsen
Bum,96 who did not receive any titles.
The twenty-fifth successor Tawang Negoye
constructed Tau Titur Temple87 at the Yerkhen
Fortress, which was unrivalled under the sun.
The temple was filled to the brim with
The thirtieth successor was Maga Shri Palayon
Wang.97 His elder brother was the Ninth State
Preceptor and Dharma Lord, Jangchub Pel, who
received the victory banner and title of Tuwan
Hpu Shuan Ude Shai, or the Compassionate
Lineage Holder.98
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A GENEALOGY OF JU AND BARCHUNG
The thirty-first successor was Sanwang Olgo
Temu.99 His younger brother was the Tenth
State Preceptor, Purnye Shri,100 who did not
receive any titles.
The thirty-second successor was Emperor
Chinggin Dalai Wang Kunga Dorje,101 and he
had nine princes. The eldest prince, San Zhita
Wangching,102 was the successor to his father and
controlled the Yerkhen Fortress. It is said that
the current Hor Khalka Dondrub Wangchenpo
is his descendant.103 The second prince under
San Zhita Wangching was the Eleventh State
Preceptor, Master Zhiwa Pel, the ruler of
Huwang Mei Zi'i. He received the victory
banner and title of Tunghu Da Shai, or the
Dharma Lord of Supreme Intellect.104
The other six young princes were individually
given golden edicts105 and titles of lords of six
large districts under the power of [Yerkhen].
These days it is said that the eighth prince Hau
Puyan Tako106 is the forefather of the Ju clan in
Tibet. It later came to pass that he became the
ruler of the Mong Ra Fortress. His lineage was
called the Thirteen Black Spear Holding Anye
Mantra Practitioners.107 This name was
bestowed since their dharma protector bears a
black silk clan flag, which I will talk about in a
later section.
The ninth and youngest prince was acutely
intelligent, exceptionally wise, highly tolerant, a
prodigious orator, and a quick thinker. Even the
noblest, such as the great ministers, could not
compete with him. As he was King Kunga
Dorje's favourite son,108 the father kept six of the
eighteen major districts for himself and gave six
to his son. His father praised and bestowed
upon him such items as his own imperial golden
edict and golden seals from the Mongolian
capital of China.
The thirty-third successor was Chinggin
Sanwang Gaushri Wangchuk Gyeltsen.109 It was
not known in China, Hor, nor Mongolia;
however, the Barchung clan, here in Tibet, was
established by him. This prince resided in the
district of Ule Yerkhen Dazhi on the border of
Sang Hor and Oro.110
The thirty-fourth successor was Tiwang Yeten
Toktu.111 His elder brother was the Twelfth
State Preceptor and Dharma Lord, Drime Pel,
who received the victory banner and title of
Tungshi Wan Minyi Giyou Yamida Shai, or the
secret lord, the scholastic-adept of sutra and
mantra.112 During this patron-priest
[relationship], the great Hor was in distress.
Many greater and lesser bandit leaders began to
gather, and many bandit hideouts sprang up in
the lower part [of Mongolia]. Although an ocean
of suffering began to overflow in the upper and
lower parts [of Mongolia], we [our ancestors]
could barely save our own six districts from
becoming subservient to them. The Lord Togen
Temur113 also fled to the lower lands of Hor. Not
long thereafter, the Great Ming Emperor Tai
Tsung114 settled in China’s capital city, bringing
peace to the land.
The thirty-fifth successor was the elder prince,
Tale Wangtang Tirti Mangga Shri.115 His
younger brother was the Thirteenth State
Preceptor and Dharma Lord, Taye Pel, who
received the victory banner and title of Mintan
Tato Yuwan Zhunthunggi Youda Shai, or the
Supporter of the Victor’s Teachings—supreme
unification of the oral transmission of
instructions and the repository of treasure
teachings of qualities.116 From that time forward,
A GENEALOGY OF JU AND BARCHUNG
the Great Ming emperors showed more
prominent respect to Genghis Khan's royal
descendants by bestowing titles, golden seals,
hats signifying high rank, et cetera.
The thirty-sixth successor was Ila Sikyi Wangpa
Chara.117 His elder brother was the Fourteenth
State Preceptor and Dharma Lord, Tashi Gawai
Pel, who received the victory banner and title of
Lintan Date Khaisan Shiotunggi Youda Shai, or
the Supporter of the Victor’s Teachings who
simultaneously spreads the three trainings of
oral transmission of instructions and the
repository of treasure teachings of qualities.118
During this priest and patron relationship,
Chongti Dewa Temple was built in the district
of Ule Yerkhen Dazhi Fortress. It was filled with
unfathomable sacred objects symbolic of the
enlightened body, speech, and mind, as well as a
wrathful [statue] of
Ashtasahasrikaprajnaparamita. Rapu Dewa
Temple was built in the district of Orong. Ayur
Dewa Temple was built in the district of Mala
Punrar. Siu Pati DewaTemple was built in the
district of Daun Tsung. Sesi Soto Dewa Temple
was built in the district of Mongra Khar. On
Sage Dewa Temple was built in the district of
Tewo Rasi. Minyigi Dewa Temple was built in
the district of Oshanwa Si. Thus, seven great
temples were built in six districts as well as a
fortified palace.119
The thirty-seventh successor was Elche
Wangsan Gaushri,120 who lived for eighty-nine
years. He provided unrivalled support for the
Buddha's precious doctrine in the service of the
Great Ming Emperor Yewang, or the Great
Yunglo (Emperor Yongle; 1360–1423 CE).121
p.9
His elder brother was the Fifteen Great State
Preceptor and Dharma Lord, Lachen Ozer
Pelwa.122 He received the victory banner and
title of Tui Luzi Giyou Tutsun Tungdau
Tungton Titan Shi'i Khing Shou Tarleu,123 or the
elder master who completely and unbiasedly
ascertains the doctrine of the victors, the lord of
the perfectly pure primordial wisdom of the
realisation of the path, and the dharma king and
great abbot endowed with immutable life. It is
said that out of all the highest tantric gurus,
none were more learned or had more excellent
qualities than him, as the great scholar and
victor Longchenpa (1308–1364)124 had already
left Tibet.
The thirty-eighth successor was Tawang Tolo
Gechi.125 His younger brother was the Sixteenth
State Preceptor, Rana Kotu, and was not
bestowed any titles.126
The thirty-ninth successor was Tale Wangsiwi
Tanata,127 who was a great physician. His elder
brother was the Seventeenth State Preceptor
and the Dharma Lord, Gyeltsen Pel, who
received the victory banner and the title of
Khaisan Thiokyang Thuwang Datheng Kyemin
Tanshi'i,128 or the lineage abbot of the oral
transmission and treasure teachings of the
precious qualities of the Mahayana and of the
bodhisattva vows, the one who propagates the
three excellent trainings.
A younger brother of his, Tale Badur Tarwa
Kyab,129 lived in a separate household. It was said
that he was not a family descendant, as he was
an adopted son. The six Barchung groups spread
from the descendants of Tale Badur Tarwa Kyab
and his elder brother, King Tale Wangsi.130
A GENEALOGY OF JU AND BARCHUNG
The actual descendants of the physician King
Wangsi were the older Penkor, the middle
Kyabkor, and the youngest Yagkor. These three
were collectively known as the three groups of
lords.131 As for the descendants of Badur Tarwa,
they were the older Jamo, the middle Taglen,
and the youngest Gurshul, which made up the
six groups.132
The fortieth successor was the first prince
Sanwang Tashir Ola Pen,133 who stayed in the
capital. The second prince was called Daben
Tsering Kyab. The third prince was Sukini Tolo
Yak.134 The second and third lived in separate
households. The fourth prince was the
Eighteenth State Preceptor and Dharma Lord,
Lekpa Pel, who received the victory banner and
the title of Hputsung Hunggi Youda Shai, or the
lineage protector and the disseminator of the
doctrine.135
The forty-first successor of the great Genghis
Khan was Yewan Tebun Tsita Gaushri.136 His
younger brother was the Nineteenth State
Preceptor and Dharma Lord, Sonam Pel, who
received the victory banner and the title Sahpo
Kiyopu Manda Shai,137 or the perpetually happy
one. In this period, changes ensued in the
capital of China, and a huge crisis befell the
empire due to the activities of the Great Ming
Emperor Toshun (Emperor Chongzhen; 1627–
1644).138
A significant fragmentation occurred, as most
people in the empire fled from areas such as the
Hor land and the upper and lower parts of Oro,
scattering to various places. Most of them
escaped to the upper and lower parts of
Kokonor. Some people from the Forty Oro
Tsoyan group scattered to the sunny and shaded
sides of the upper part of Ma.139 The King
p.10
Dwaichen and some others fled to both the
sunny and shaded sides of Shardza,140 and it was
at this time that they acquired new abodes.
At that time our own Great and Powerful
Genghis Khan141 (the lord of the clan) also
abandoned and fled from the district of Ule
Yerkhen Dazhi to the area of upper Barwon,142
located in the upper part of Kokonor. There
they acquired new land as they settled under
black and white tents. The subjects of the six
controlled districts and their chieftains
scattered in all directions. Some became the
victims of gangs of bandits and were completely
annihilated, whilst others are said to have fled,
wondering to any place they could find.
People from the six districts and around our
fort who followed the Lord’s family had three
lords and nine groups of subjects.143 In total,
there were a little over three hundred
households. During this time, Emperor Mugton
Tangtsung Bogto, also known by some as
Mongolian Manju Changha,144 had settled in the
China’s capital, leading to a terrible and
tumultuous war that subsided after about
twelve years.
At that time, Hor Lekden145 was unsuccessful in
Tibet and returned with his two queens and two
princes. Along with three thousand soldiers of
the eight Chakar groups,146 he surrendered to
Emperor Bogto. It was at this time he offered
the royal seal of the Precious, Immutable
Swastika to Mugton Bogto. It is said that the
power of this seal established the relationship in
which China, Hor, Manchu, and Mongolia came
under the one-state policy of the [Manchus].
The forty-second successor was Sanshri Gung
Gonpo Gyel,147 who did not have a priest. When
p.11
A GENEALOGY OF JU AND BARCHUNG
he was middle-aged, King Bogto’s son, Emperor
Dekyi (Emperor Qianlong, 1711–1799),148 became
a patron of the Geluk tradition. His great
minister, Mongolian King Gaushri Tendzin
Chogyel,149 became very powerful. Subsequently,
he put the Mongolian settlements, Ziling,
Dranak,150 and others all under miserable
conditions. An uprising arose as he began to
proceed with his army to Tibet.
In the face of this, Barchung Chede Yaggyel and
Yagkor Uchen Pema Wangdrak,151 who were
relatives of our chief, refused to obey the chief’s
orders. They took about one hundred different
families and went to the south of the Dzachu
River to surrender to Hor Mazur Tsang.152 Once
again, the two brothers did not get along well,
and Che Yaggyal departed with about seventy
families, settling in the valley of Washul
Tramtar.153
Some leaders came from [within those two
groups] back to us in need of a clan to join, as
well as provisions. These are the ones residing in
Shuggur154 to this day. The Uchen Sewang group
could also not settle and came to Da Valley to
reside.155 Some of them came to settle in Ser
Valley.156 It is also said that many families of the
clan separated due to infighting. At that time,
the leader of the unrest, San Gung [the fortysecond successor], did well in negotiating with
Sog Gau Shri. Due to this, no harm was done to
the people and they [were even] granted some
benefits.
The forty-third successor was the chief of
Gungru Jasak called Lord Namlha Yak.157 His
father passed away when he turned fifteen. Not
long after that, Khandro Lobzang Tenkyong158
from Upper Mongolia created conflicts between
the Tibetans and Mongols, provoking large
unrest.
At that time, three groups, (1) Ju Nangso, (2)
Sog Dewa rod, and (3) Sershul fled to upper
Dza, initially settling there.159 The Ju Nangsog
are descendants of Hau Puyan Tako and share
the same blood lineage as ours. They were the
lords of Mongra Fort, a minor fort under [the
control of] Yerkhen.160 Then gradually (4)
Tarshul, (5) Bumshul Nying, (6) Ponpo, (7)
Badur, (8) Trims Zagong, (9) Gemang, (10)
Mangge, (11) Chitan, and (12) Chewo were the
first to come. Those who came later were, (13)
Getse Gong, (14) Gegab, (15) Trom Gab, (16)
Arig Za, (17) Pongyu, (18) Ase Bayan, and (19)
Bum Sar.161 Thus, there were eighteen Mongolian
clans together with the Ju clans of Hor. These
nineteen clans swore allegiance to the [king] of
Derge.
It was at that time the three groups of lords and
nine groups of subjects continued through the
land of Machu and settled on the shaded side of
the Dar Valley162 in Machu. Since the
aforementioned Sanshri Gung Gonpo Gyel and
Jasak Namlha Yak were without priests, there
were no state preceptors for two generations.
The eldest prince of Jasak was Orgyen Tsering,
who lived separately. Jasak’s middle son was
Lord Tsangsangs Tendzin.163 The youngest son
was the Twentieth State Preceptor and Dharma
Lord the Excellent Guru Gyurme Tashi
Gyamtso (1714–1793), also called the great
scholar and adept A Tsuta Maha Pandita Maha
Guru Sara.164 In the Male Wood Horse Year,
called Victorious, he was born in Chag Trang165
situated in the lower part of the Dar Valley in
the land of Ma.
p.12
A GENEALOGY OF JU AND BARCHUNG
In the Fire Monkey Year (1716), when [Tashi
Gyamtso] was three years old, most of the
Tibetans and Mongols from the Gelug tradition
were provoked by [the god of desire], Metok
Dachen.166 When the impudent borderland army
of the Dzungar Mongols marched to Central
Tibet, it is said that they passed over a small
part of Upper Ma.
In the Earth Dog Year (1718), they caused large
scale destruction to the teachings, principally
the Nyingma teachings, especially at such
monasteries as Dorje Drak and Mindroling.167
When they returned in the Earth Pig Year
(1719), a large Chinese army annihilated the
Dzungar troops and their leaders.
Simultaneously, a great majority of other
Mongolian gurus and leaders were also
annihilated by the law. As a result, the area
became relatively peaceful.
In the Iron Mouse Year (1720), most of the
nomadic settlements in Ma escaped to other
places as there were hidden enemies and bandits
who were pillaging. It was difficult, in
particular, to distinguish and know if the
travellers claiming to be Mongolian were friends
or foes. Losing hope, they decided this was not a
place to reside for a significant period of time.
These were the chief houses of Genghis Khan.
The three groups of lords together with the nine
settlements of subjects which are (1) Jamo, (2)
Taklen, (3) Gurshul, (4) Gyarok Beli, (5) Tsanno
Behu, (6) Achok Bechang, (7) Sokpo, (8), Gotsa,
and (9) Gyeza.168 In total, around one hundred
and eighty families travelled here to the south.
In Derge, the Dharma King Tenpa Tsering
(1678–1738)169 had just been enthroned [in 1714],
and it was a great time for the clans to meet and
submit to him. The chief house was given the
position of a great lord like before. Chief
Orgyen Tsering and Penkor Barchung Delek
Rabten of separate houses were given the
position of the great managers of Derge.
Kyabkor Barchung Yeshe Tseten and Yagkor
Barchung Gyeltsen Bum were given the position
of the interior court. Gya, Tsan, and A were
given the position of ministers like before as
well as excellent resources and respect following
the tradition of the kingdom.170
Thereafter, during the time of land distribution,
[the king] purposely sent the general secretary
Tashi Wangchuk and gave [the Barchung] the
opportunity to choose from the Dzachukha area,
an incomparable place. They chose all the land
of Dzahu Rama, the lands from the lower
Chaktak Drangkha and the upper and lower
Sakuti to the plain of Dza, the lands from
Dzasang Hachak Gamapu to the entire area of
Hura, Margo Womporing, upper and lower
Sang Trichan, the entire land of Dzagyab
Mukmo,171 and the land that belong to the
families of Lake Mang can. Thus, he gave
excellent and vast lands to the smallest
settlements for their resources.
In brief, there were twenty-two successors of the
Divine Ruler Genghis Khan of the Great Hor.
Beginning from the reign of the twenty-second
successor King Chagatai La Chinwang, who
took control of the immutable Fort Yerkhen
Dazhi in the land of north-eastern Tokar, to the
forty-third successor Chief Gungru Jasak called
Lord Namlha Yak, who was an owner of a
nomadic black-haired tent.
From the time of Chagatai La Chinwang’s
younger brother, the first of the Great State
p.13
A GENEALOGY OF JU AND BARCHUNG
Preceptors Sansu Tanzhin, or the precious
Dharma Lord Yonten Pel, until Namlha Yak’s
younger son the [Twentieth] State Preceptor A
Tsuta Maha Pandita, Gyurme Tashi Gyamtso,
the Dharma Lord of the great Translated Words
of the Buddha, there were twenty excellent
gurus. During these years, they were exclusively
the lords who maintained and disseminated the
lineage of the teachings and were the disciples
of the victorious dharma lords of Katok
[Monastery]. They also made offerings to and
relied upon the deities of the Eight
Pronouncements: Yamantaka, Vajrakila, and the
protector the Mahakala as their supportive
deities.
They engaged exclusively in the root of all
teachings called the Nyingma—the profound
path of the secret Vajrayana [tradition] of the
great and secret Early Translations, the
tradition of the victorious Lake-Born,172 who is
the immortal and universal embodiment of all
the victorious ones of the three times. Since the
gurus and chiefs [of this clan] were selfcomposed, they could continue with their own
tradition. They did not follow other traditions
other than [Nyingma] and were not distracted
by the vast selection of new or higher teachings.
The forty-fourth successor and twenty-second
successor [counting from Genghis Khan] was the
great lord and doctor Sanggye Tendzin.173
During his time, he performed excellent services
to the Dharma King [of Derge] and his nephew.
The king favoured him, granting great
privileges. Our people found that he was quite
dignified and paid him high respects as they
prospered in wealth and reputation. At the age
of eighty-seven he passed away, having greatly
benefited beings, teaching medicine, and
administering treatments
His younger brother, the [Twentieth] State
Preceptor, the great scholar and adept Gyurme
Tashi Gyamtso received, trained in, and learnt
[many teachings], relying upon many excellent
teachers. These included Katok Drung
Rinpoche, Minling Trichen Namgyel (1765–
1812), Venerable Guru Mingyur Peldron (1699–
1769), and the Second Dzogchen [Gyurme
Tekchok Tendzin] (1699–1758).174
There were many people to whom he offered the
gift of the excellent teachings. These included
the glorious and sacred master Katok Drung
Rinpoche, Drime Zhing Gonpo (b. 1724), Gyelse
Orgyen Tenpel, Gyelse Pema Namgyel,
Karshing Rigdzin Chenpo, Minling Tri Trinle
Namgyel (1765–1812), Khenchen Orgyen
Tendzin Dorje (b.1742), Dordrak Rigdzin
Chenpo Kham Sum Zilnon, the Eighteenth
Lhatsun Zhabdrung, and Khampa Dzogchen
Tulku Ngedon Tendzin Zangpo (1759–1792).175
Most of their monastic students and other
countless students from the north [of Tibet]
were united through a single golden thread of
bearing commitments to the teachings. These
include people of Gome (Dome), Rongpo,
Tsako, and Gyelmo Rong as well as the King of
Dardo Chakla and the Lord Prince Lodro
Gyamtso along with his mother, minister, and
other government officials.176 In brief, during the
entirety of his life, his good and excellent deeds
shone in all directions, and he passed away in
the Water Ox Year (1793) at the age of eighty.
Gyurme Tashi Gyamtso was alive, sometime
during his fifties, he received from Changkya
Rolwai Dorje177 the title of State Preceptor A
A GENEALOGY OF JU AND BARCHUNG
Tsuta Maha Pandita Maha Guru Sara,178 or the
supreme guru of the great crown jewel. Manchu
Emperor Po Hwong also granted him many
privileges and an ample amount of high respect.
Emperor Po Hwong was the son of Kanshin,
who was in turn the son of Emperor Dekyi, son
of Pogto, the first Manchu Emperor.179
During the time of this guru and lord, the
remaining noble familial lineage of Barchung
Tseyak Gyel of Tromkyi Shugu had ceased.180 As
such, they earnestly said there is no other way
[for them to continue their familial line] unless
they were gifted a son from the genuine, great,
and noble Genghis Khan family—the Pen, Kyab,
and Yak [families].
The lords agreed that it was suitable [for them
to receive a child] from the highest family [of
Genghis Khan]. However, there were only two
boys, one of whom would be a guru and the
other a lord. Penkor Delek Rabten’s second son,
Gyamtso Tar, was chosen to be given to the
Parkha family as their lord following the
divinations and astrological calculations.181
The forty-fifth successor, Lord Gonpo
Wanggyel,182 was a sound person, but he was
weak and lost his power to the hands of others.
At this time, the misdeeds of Lakho, an
incapable person of the Yakkor community, 183
came to fruition, and a great number of our clan
fled towards Namtsho Lake in the north.
Afterwards, many of our settlements and
families scattered to places like Serkhok, Gyade,
and Shokpa.184 The Lord [Gonpo Wanggyel]
himself did not live past his fifties.
The younger brother, Je Won Guru Tendzin
Norbu,185 was the twenty-first successor
[counting from Genghis Khan]. He relied upon
p.14
many excellent masters principally his paternal
uncle who was a guru and the great state
preceptor. He performed admirable deeds of the
excellent ones such as scholarship, nobility, and
kindness, passing away at sixty-six.
The forty-sixth successor was Lord Kunzang
Namgyel, and his younger brother was Gegen
Choying Tendzin.186 During their adolescence,
the Derge representatives could not hold onto
their governance, losing it to the selfish and
powerful lords of Getse. These lords did what
they wanted, taking the remaining settlements
and entire territory of Barchung.
The forty-seventh successor was Barchung
Sanggye Tashi, even though he was not given the
title of Lord. He and his younger brother, Guru
Jigme Chodar, were the last actual successive
lords of Genghis Khan’s descendants.187
After these two brothers there were no more
successive guru seat holders who were genuine
descendants of the Genghis Khan lineage.
However, the lord Won Guru Tendzin Norbu’s
direct student was Guru Drubchen Pema
Wanggyel of Adro.188
I, Gyurme Pema Chogyel, an itinerant monk,
and supposedly his reincarnation, possessing the
name of an emanation and of the Dru lineage,
am the current lineage holder, and I am still
alive.189
Furthermore, Adro Guru Pema Gyamtso, an
excellent and supreme student of Gyurme Tashi
Gyamtso, and the Derge retreatant and
excellent guru, our own nephew Guru Kunzang
Dargye also lived at the same time as Je Won
Guru [Tendzin Norbu].190
p.15
A GENEALOGY OF JU AND BARCHUNG
COLOPHON
Thus, The Ruby Garland is a document of the
genealogy of the Divine, Great Emperor Uhu
Genghis Khan, an emanation of Manjughosha,
and the state preceptors and gurus connected
with that genealogy. Gyurme Pema Chogyel,
also known as Rigdzin Tubten Gelek Pelzangpo
Chokle Nampar Gyelwai De, the Twenty-Third
State Preceptor of Genghis Khan’s lineage wrote
it.191 It was composed on a virtuous day in the
sixth month of the Water Mouse Year (1852?) to
fulfil the wishes of Lord Rigdzin,192 a descendant
of Gyamtso Tar, who is unmistakably Genghis
Khan’s descendent and State Preceptor, Santang
Ola Pen.193
May it be victorious!
As the ancient saying goes: “The immutable fort
is the Fort of Yerkhen Dazhi. The immutable
lords are the descendants of the heavenly
Genghis Khan. The immutable subjects are the
communities of the three and nine districts. The
number of subjects is said to be one hundred
and fifty-five thousand, two hundred and ten.”
A later saying posits: “The descendants of the
heavenly Genghis Khan governed the left, right,
lower, and central regional divisions of
Kokonor. There were three thousand and two
hundred black nomadic tents, sixty families,
1
and over three hundred lord families. Thus,
these are the two sayings [associated with the
descendants of Genghis Khan].”
After some time, when they arrived in the
south, there were three communities of lords:
Pen, Kyab, and Yak. There were nine
communities of subjects: Ja, Tak, and Gur, three
communities of ministers: Gya, Tsen and A, and
the three communities of subjects: Gon, Sok,
and Gyo. Within those twelve194 communities
numbered around one hundred and eighty
families. It is said that during the time of the
Lord Tsodze Chenpo195 and the state preceptor
gurus and brothers [Tashi Gyamtso and Sanggye
Tendzin], the status [of the whole community]
was higher than that of Brahma.
May it be virtuous!
BIBLIOGRAPHY
'Gyur med pad+ma chos rgyal. 1852?. 'Jam dbyangs
brtan pa'i 'khor lo'i sgyu 'phrul gyi rol gar 'od gsal
gnam gyi lha zhing u hu wang jing gir gyi gdung rab
yi ger bkod pa pad+ma rA ga'i phreng ba zhes bya ba
bzhugs so. London: Tib Shelf W001
rlangs
8
sems dza 'o dzi and la ju
2
ta'i ming, 大名
9
nun mer gan
3
dmu thag
10
a lan kho and len lun mo'o ma
4
sbor ta' ching
11
bo ton char and char mer gan
5
ta' chi gan; tham cha ga
12
ga chi the'i ho'u; sbi khir
6
ching ji mer gan
13
man tho don; ga'i thu gan
7
la'u dza be ra 'ol and sis kin dun
14
ba'i shing; kho ra thog shing
p.16
A GENEALOGY OF JU AND BARCHUNG
46
15
dum bi ha'i khan; ga bu la gan
16
bar than bA' dur; ye phur ga bA dur
17
ching gis rgyal po'am jing gir
18
ye phur ga ba dur; mo hu lun
u tshung Shan Sho'i hu wang rdI, or khu lug, or go
yug
47
a yu par sa ta zhin tshung khin Shi'u hu, or bu yan
thu rgyal po
48
19
The original text states this is the Water Male
Tiger Year.
shu b+ho pha la yin tsung wen Shi 'u hu wang rdI,
or ko kon rgyal po
49
yi sun the mur jing wang thi'i ting rgyal po
50
the mun jen and tha'i tsu zhing u hu wang rdI, 皇
帝
ra khyi phag, or a su ki ba
51
thug tho mur
21
The original text states thirty-eight.
52
ku sha la ming tsung rgyal po, or ku la go thu
22
gdung brgyud this tsi, 太子
53
the mur wen tsung ja ya thu
23
ju chi; thog mog
54
rin chen dpal
55
24
cha ga ta'i; chin wang, 亲王; thod dkar
blon chen em tha mur tha shris
20
25
Yardkand or Yarkent (yer khen) is currently a
county in Uyghur Autonomous Region and used to
belong to Chagatai Khanate.
26
khal kha don 'grub wang, 'ju, and 'bar chung
27
sras this tsi; a b+ho la
28
i ma ma hu li; sa dmar gyi mkhar
29
a ti ra ma hA ma ri; bA la sha'i mkhar
30
31
kong kha ra to lo; rom and sdom la'i mkhar
the mur; o ru kho; and mkhar b+hu ha
32
u go ta; tha'i tsung ing wen hu wang rdI
33
go yug; ting tsung sti yan phing hu wang rdI
34
stong kha tho lo
56
tho gan the mur hu'i tsung zhun hu wang rdI, or u
hA rgyal po
57
tA'i ming tha'i tsung rgyal po
58
tho gar the mur
59
hor legs ldan zhu thog rgyal po; gtsang pa sde srid
karma bstan skyong dbang po
60
tI shri
61
tha'i tsung rgyal po
62
hu'ang kyo'u zi lha khang
63
The priest-patron relationship, or mchod yon,
played a pivotal role in the history of Tibet by
establishing connections with other dynasties
including the Yuan, Ming, and Qing.
64
mung khe; Shi yan tsung hu ban su hu wang rdI;
mong gol gan gya
kyi hun
65
ye wung g.yung lo chen po
36
66
bzhin rdzung
67
zon de
68
ci thung
69
kyin tha
70
then shun
35
u la go ta
37
hu pi la'i; se chen gan gyar
38
se chen gan gya
39
ba hu wang
40
the mur, or ching tshung ku wang Shi'o 'u hu wang
rdI
41
ul jo'i thu', or ol ja du
42
kwi zhi'u yung thang
43
khin cha
44
gzhi son; h+phu sang; si yang
45
dwa'i yu'an, 大元; and chen po hor
71
There are spelling variances in the text with ton
shun, thon shun, and ten shun, alluding to the same
individual.
72
ye dbang
73
the shun
74
u tsung, zhi tsung; shon tsung; khrung tsun
p.17
A GENEALOGY OF JU AND BARCHUNG
75
li tsi ching
76
tha'i tsung bog to rgyal po; zhi tsu hu wang rdI;
mug ton; man ju sog po ching hwa
102
gsan zhi tA wang ching
103
hor khal ka Don 'grub wang chen po
104
tI shri blon chen po 11, slob dpon zhi bad pal, hu
wang me'i zi'i bdag po; thung hu dA sha'i
77
tI shri blon chen po
105
gser yig
78
tha'i tsu zhing phu hu wang rdI
106
ha'u phu yan tA ko
79
this tsi gnyi pa cha ga tA'i la chin wang rgyal gpo
107
a mnyes sngags pa mdung nag can bcu gsum
80
Yerkhen and Yarkant are the same fortress.
108
kun dga' rdo rje
81
tI shri blon chen po 01, chos rjes yon tan dpal, slob
dpon gsan su twan zhin. It is also important to
mention here that bla rab and tI shri are
interchangeable in the text.
82
kaHtok gtsang ston rdo rje rgyal mtshan; byams
pa 'bum
83
a bO la Jing wang
84
tI shri blon chen po 02, chos rje ye shes rgyal
mtshan dpal; thung Shuwan dA sha'i
85
han wang kho la jing
86
tI shri blon chen po 03, chos rje dge legs dpal;
h+pho zhi ku wang gi po'u dA sha'i
87
tA wang gnas go ye; lha khang ta'i tis tur
88
tI shri blon chen po 04, chos rje sbyin pa dpal; wu
wan h+pha h+pha gi yo'u dA shi'i
89
gsan wang tho mer
90
tI shri blon chen po 05, chos rje rgya mtsho dpal; u
wan h+pha tho'u yin mi'o'u si wan dA sha'i
91
yer khen dA zhi Ta wang
92
tI shri blon chen po 06, chos rje byams pa dpal; wu
wan h+pha thung Shu wan dA sha'i
93
h+phu tA'i wang u lke be
94
tI shri blon chen po 07, 'khyil ba kun dga dpal;
Thu wan h+phu thung si wan dA sha'i
95
shrIr rna dA la'i wang
96
tI shri blon chen po 08, chos rjes rgyal mtshan
'bum
97
ma ga shrI pha la yon wang
109
ching gin gsan wang gau shri dbang phyug rgyal
mtshan
110
u le yerk hen dwa zhis rdzong; bsang hor; o rod
111
tI wang ye then thog tu
112
tI shri blon chen po 12, chos rjes dri med dpal,
thung Shi wan mi nyi gi yo'u ya mi dA sha'i; mdo
sngags mkhas grub gsang ba'i bdag po
113
bdag po tho gan the mur
114
tA'i ming tha'i tsung rgyal po
115
tA las wang thang Thir thi mang+ga shri
116
tI shri blon chen po 13, chos rjes mtha' yas dpal,
min than Ta to yu wan bzhun thung gi yo'u dA sha'i;
gdams pa'i bka' babs yon tan gter mdzod kha sbyor
mchog ldan rgyal bstan 'degs pa
117
118
tI shri blon chen po 14, chos rjes bka shis dga' wa'i
dpal, lin than dA te kha'i san Shi'o thung gi yo'u dA
sha'i; gdams pa'i bka' babs yon tan gter mdzod bslab
gsum 'dom spel rgyal brtsan zhabs nas 'degs pa
119
The temples and their districts include: (1) lha
khang chong ti dE ba – u le yerk hen dwa zhis
rdzong (2) lha hang ra phu dE ba – o rong rdzong (3)
lha khang a yur dE ba – ma la pu n+rar rdzong (4)
lha khang si'u pa ti dE ba – dA’un tsung gi rdzong
(5) lha khang sas si so to dE ba – mong ra mkhar
rdzong (6) lha khang on sa ge dE ba – the bo ra si
rdzong (7) lha khang mi nyi gi dE ba – 'o shan ba si
rdzong
120
el ce wang gsan gau shri
121
tA'i ming ye dbang ngam g.yung lo chen po
98
tI shri blon chen po 09, chos rjes byang chub dpal;
Thu wan h+pha Shu'an u dE sha'i
99
gsan wang ol go the mu
100
ti shri 10 pur+N+ye shri
101
ching gin dA la'i wang kun dga' rdo rj rgyal po
i la si kyi wang pa cha ra
122
tI shri blon chen po 15, chos rjes bla chen 'od zer
dpal ba
123
TU'i lu zi gi yo'u tu tsung thung dA'u thung Ton
Ti Than shi'i khing zho'u Tar le'u
p.18
A GENEALOGY OF JU AND BARCHUNG
153
wa shul khram thar khog
124
klong chen pa dri med 'od zer, BDRC P1583
154
shug gur
125
tA wang tho lo ge chi
155
dbu chen sad dbang; zla khog
126
tI shri blon chen po 02, ra rna ko tu
156
gser khog
127
tA las wang gsi bi Tha nA tha
157
gung ru ja sag dpon gnam lha yag
158
mkha' 'gro blo bzang bstan skyong
159
1. 'ju nang so; 2. sog sde bA; 3. ser shul
160
ha'u phu yan tA ko; mong ra mkhar rdzong
128
tI shri blon chen po 17, chos rjes rgyal mtshan
dpal; kha'i san Thi'o kyang Thu wang dwa Theng
kyas min than shi'i
129
tA las bA dur thar ba skyabs
130
rgyal po tA las wang gsi
131
'phen skor; skyabs skor; yag skor; and rje nges tsho
gsum
161
4. thar shul; 5 'bum shul rnying, 6 dpon po; 7 bA
dur; 8 khrims bza' gong; 9 dge mang; 10 mang dge; 11
chis tAn; 12 che wo; 13 dge rtse gong; 14 dge 'gab; 15
khrom 'gab; 16 a rig bza'; 17 dpon rgyu; 18 a se bA
yan; and 19 'bum gsar
132
'ja' mo; stag len; and gur shul
133
gsan wang tA shir o la 'phen
162
dar lung
134
dwa ben tshe ring skyabs; su ki ni tho lod yag
163
o rgyan tshe ring; dpon tsang sangs bstan 'dzin
tI shri blon chen po 18, chos rjes legs pa dpal;
h+phu tsung hung gi yo'u dA sha'i; brgyud skyongs
bstan spel
164
tI shri 20, chos rjes 'gyur med bkra shis rgya
mtsho; mkhas grub chen po 'a tsU Ta ma hA paN Ti
ta ma hA gu ru sa ra; BDRC P8741
136
165
lcags 'phrang
166
me tog mda' can ('dod lha ) is the god of desire.
167
rdo rje brag dgon; smin grol gling
135
ye wan the bun tsi tA gau shri
137
tI shri blon chen po 19, chos rjes bson nams dpal;
sa h+pho ki yo phud man dA sha'i
138
tA'i ming tho shun rgyal po
139
mtsho sngon; o rod tsho yan bzhi bcu; rma stod
140
dwa'i chen rgyal po and shar rdza
141
jing gir wang chen po
168
1 'ja' mo; 2 stag len; 3 gur shul; 4 rgya rog bE li; 5
tsan no be hu; 6 a lcog be cang; 7 sog po; 8 mgo rtsa;
9 gye za
169
142
According to 'ju dgon po sprul sku, bar won is in
them chen!district under Qinghai province.
143
'bangs
144
mug ton thang tsung bog to rgyal po; sog man ju
chang hwa
sde dge rgyal po 10 bstan pa tshe ring, BDRC
P4095
170
'phen skor 'bar chung bde legs rab brten – gner
chen; skyabs skor 'bar chung ye shes tshe brtan and
yag skor 'bar chung rgyal mtshan 'bum – mdun skor
nang ma; and rgya, tsan, and a – blon
171
rdza hu ra ma; lcags thag 'phrang kha man; sa ku
ti; rdza gsang ha cag 'ga' ma phu; hu ra; mar sgo
womp u ring; gsang khri; rdza rgyab smug mo
145
hor legs ldan
146
cha dkar mtsho brgyad
172
mtsho 'khrung
gsan shrI gung mgon po rgyal
173
sangs rgyas bstan 'dzin
bde skyid rgyal po
174
147
148
149
blon chen sog po rgyal gau shri bstan 'dzin chos
rgyal
150
zi ling and sbra nag
151
'bar chung che de yag rgyal; yag skor dbu chen
pad+ma dbang drag
152
rdza rgyud; hor ma zur tsang
kaH thog drung rin po che; smin gling khri chen
05 'phrin las rnam rgyal, BDRC P674 (It is not clear
to us whether this is the Third Throne Holder rin
chen rnam rgyal (1694–1758; BDRC P674) or the
Fifth Throne Holder mentioned in this paragraph.);
rje bla ma mi 'gyur dpal sgron, BDRC P678; and
p.19
A GENEALOGY OF JU AND BARCHUNG
rdzogs chen grub dbang 02 'gyur med theg mchog
bstan 'dzin, BDRC P677
182
dpon mgon po dbang rgyal
183
yag skor ba bla kho
184
gser khog; rgya sde; shog pa
185
rje dbon bla ma bstan 'dzin nor bu
175
kaH thog drung rin po che; dri med zhing mgon
po, BDRC P5972; rgyal sras o rgyan bstan 'phel; rgyal
sras pad ma rnam rgyal; mkhar shing rig 'dzin chen
po; smin gling khri chen 'phrin las rnam rgyal; smin
gling mkhan chen 03 o rgyan bstan 'dzin rdo rje,
BDRC P683; rdor brag rig 'dzin chen po khams gsum
zil gnon; lha btsun 18 zhabs drung; khams pa rdzogs
chen grub dbang 03 nges don bstan 'dzin bzang,
BDRC P7404
186
dpon kun bzang rnam rgyal; dge rgan chos
dbyings bstan 'dzin
187
'bar chung sangs rgyas bkra shis; bla ma 'jigs med
chos dar
188
a gro bla ma sgrub chen pad+ma dbang rgyal
189
'gyur med pad+ma chos rgyal; 'bru rigs
176
sgo me/rdo me; rong bo; tsa kho; rgyal mo rong;
dar mdo lcags la mi che sa’i rgyal ba/mi nyag lcags la
rgyal po; bdag po lha sras blo gros rgya mtsho
177
lcang skya rol pa'i rdo rje
178
tI shrir tsU Ta ma Ti ma hA ru sa rA
190
a gro bla ma pad+ma rgya mtsho; kun bzang dar
rgyas
191
bla rab 'dzin pa 23 rig 'dzin tub bstan dge legs dpal
bzang po phyogs las rnam par rgyal ba'i sde
192
dpon rig 'dzin
193
gsan Tang tI shri o la 'phen
179
man ju bog to sras/ bde skyid rgyal po/ de sras
khang shin/ de sras rgyal po hwong
180
181
krom kyi shu gur 'bar chung tshe yag rgyal
rgya mtsho thar; 'phen skor bde legs rab brten;
phar kha
194
The text states thirteen communities, however,
there are only twelve.
195
dpon 'tsho mdzad chen po
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