By Ngawang Lhundrup Dargye, Simon Wickham-Smith (translator), Kurtis R. Schaeffer (Foreward)

The unofficial biography of the 6th Dalai Lama written in Tibetan by way of a Mongol student in 1757 is likely one of the so much extraordinary and perplexing works of its style. There are a few who declare its authenticity; others are likely to carry that it truly is an apocryphon. no matter what facet one takes, there's something to be thankful for and that's that we have now Mr. Wickham-Smith's wonderfully readable translation of this attention-grabbing paintings, which until now was once basically to be had in a Mongol and a chinese language translation. it is a paintings of literature, if no longer heritage, that during the 1st example should be of significant curiosity to the social historian of the Tibetan cultural region and internal Asia. certainly, Mr. Wickham-Smith has performed us all a very good carrier with this excellent and hugely recommendable publication. (Leonard W.J. van der Kuijp, Harvard collage )

This fascinating biography written by means of an eighteenth-century Mongol pupil provides the 6th Dalai Lama no longer as a drinker and poet, yet as a solemn and sober Buddhist monk who lived the lifetime of a wandering mendicant and religious instructor. thought of via a few to be a fictitious account whereas others learn it as genuine, this existence tale demanding situations universal preconceptions of 1 of the main caricatured figures in Tibetan background. (Buddhadharma )

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Example text

Lhundrup Ngawang Dargyé shares with Central Tibetan biographers of the Dalai Lamas the confidence that Chenrezik’s blessing will rise above the theological conundrums resulting from the many Dalai Lamas: “Powerful Chenrezik, protector of beings and excellent refuge, who alone vanishes into the expanse of the Dharmakaya, the essence of whose emanation so confuses human beings, does not give up on the enlightenment of innumerable beings who have the senses of sight, thought, hearing and touch. ” The very fact that there are four Sixth Dalai Lamas attests to the immense authority that the office held throughout Inner Asia.

There was a moment when my head was spinning and, in the middle of the rushing wind, a spark glimmered to reveal a woman, dressed as a nomad, moving away from me. I followed this woman until, towards daybreak, she was there no longer. [15] Thus it is that the truly hidden part of the Hidden Life is defined within these specific parameters. [16] This should not though detract from the nature of the text in general, nor from the interaction of the lama and his amanuensis. In fact, there is very little made of the relationship between the two men, and one might imagine that Ngakwang Lhündrup Dargyé simply recorded the pertinent facts which his teacher told him about his life.

16] This should not though detract from the nature of the text in general, nor from the interaction of the lama and his amanuensis. In fact, there is very little made of the relationship between the two men, and one might imagine that Ngakwang Lhündrup Dargyé simply recorded the pertinent facts which his teacher told him about his life. That the Hidden Life was written in 1757, eleven years after the lama’s death, should perhaps make us concerned for the accuracy of the narrative, although it is unlikely that such material as that contained in the text would have easily been forgotten.

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