Jean-Luc Achard
(CNRS, CRCAO)1
The Termas revealed by Rigdzin Gödem (1337–1409) in Zangzang Lhadrak2 are known under the collective appellation of the “Five Repositories” (mdzod lnga). They were found in a chest of rhinoceros hide (bse sgrom) divided into five parts: a central one and four sections, dispatched in the four directions. Each of these sections makes up a repository containing a specific set of teachings. Thus, according to the Root-Sādhana of the Knowledge-Holders (Rig ‘dzin rtsa ba’i sgrub thabs), these teachings are organized as follows:
In the eastern direction, within the White Conch Repository,
There is a statue of guru Vajrasattva
And the practice (to perform) in the mode (characterizing) pacifying (activities).
In the southern direction, within the Golden Yellow Repository,
There is a (statue of) the master (in the form) of the great and glorious Heruka
And the practice (to perform) in his wrathful form for increasing (activities).
In the western direction, within the Red Copper Repository,
There is a (statue of) the master (in the form) of the Protector Amitāyus
And the practice (to perform) in the mode of the subjugating (activities).
In the northern direction, within the Black Iron Repository,
There is a (statue of) the master (in the form) of the Blood-Drinking Heruka
And the practice (to perform) in the mode of the wrathful (activities).
In the central direction, within the Brown Heart Repository,
There is a (statue of) the master (in the form) of the Emanation Body of the Knowledge-Holder3
And the practice of secret methods.4
The contents of the Five Repositories are not systematically described in an identical manner in the various sources that mention them. For instance, in Setön Pema Wangchen’s Generalities about the Northern Treasures (Byang gter spyi bcings, p. 409)—quoting the Seventh Testament (Zhal chems bdun pa)—, they are described as follows:
- the White Conch Repository in the eastern direction contains teachings about the Fruit (‘bras bu’i chos) that should enable the practitioner to reach Buddhahood in a single lifetime; it comprises one root-tantra (rtsa rgyud) and up to 101 precepts (man ngag);
- the Yellow Golden Repository in the southern direction contains teachings about approach and accomplishment (bsnyen sgrub),5 including sādhanas that dispel obstacles occurring during the practice of the Path; it comprises ten root-sādhanas of the Yidam, as well as up to 101 precepts;
- the Red Copper Repository in the western direction contains quintessential teachings associated with the specific methods of the profound Path (zab lam), with one root-text (rtsa ba) and up to 101 precepts;
- the Black Iron Repository in the northern direction contains teachings about black magic, including twenty-one sādhanas, as well as up to 101 precepts; and
- the Brown Heart Repository in the center contains 103 scrolls (shog ril) that should be given to qualified vessels but kept secret from those who broke their samayas.6
In addition, in the stomach of the poisonous snake statue that was among the artifacts that Gödem came across during his revelation,7 there were two sādhanas and a testament (zhal chems).8
Further details are given about the general functions of the repositories placed in the four directions in a work that is apparently no longer available, entitled The Testament known as the Heart Quintessence (Zhal chems thugs kyi yang tig).9 According to Setön Pema Wangchen who quoted this Testament in his Generalities about Northern Treasures (p. 412), the functions of these literary corpuses were explained by Padmasambhava to the king (Trisong Detsen) in the following terms:
O King, to increase your own power,
There is a treasury of wealth in the Red Copper Repository.
To protect you from obstructing enemies and obstacles,
There is the precious treasure of black magic in the Black Iron Repository.
To attain the supreme and ordinary siddhis,
There is a treasury of approach and accomplishment in the Yellow Golden Repository.
Since life is an illusion and the world a delusion,
If you do not obtain the quintessence of the Bodhi in this life,
It will be extremely difficult to obtain (another) human body afterwards;
(Therefore) the method for accomplishing the quintessence of the Bodhi in this life
Is in the White Conch Repository which will confer you Buddhahood directly in your hands.10
As we have seen in a previous paper on this blog,11 these teachings were excavated by Rigdzin Gödem in accordance with specific conditions. For instance, in The Three Kinds of Lamps (sGron ma rnam gsum), the emphasis is on the fact that all signs will have to be complete during the process of revelation. This text thus says :12
When the fortunate one13 encounters these precepts,
The blessings of Padma’s Compassion will naturally arise
And at that time the outer, inner, and secret signs will be complete;
He shall encounter them only once, as actual signs or dreams.14
The outer, inner, and secret signs are not discussed in this text but they are laconically explained in the Seven Quintessential Indexes (sNying byang bdun pa), which reads:
When first encountering these precepts,
As outer signs, rains will fall from the sky and rainbows will radiate;
As inner signs, you15 will disengage from deluded activities and experience pure visions;
As secret signs, a faith in me will naturally arise by itself:
As soon as these three signs are perfected within a single day,
You shall encounter these Heart precepts (of mine), of Padmasambhava.16
The very night these signs were completed, further extraordinary events took place. According to The Great Symbol (brDa chen):17
When contemplating Mount Trazang in the north,
We18 saw three extraordinary signs (coming) from the powerful direction (of the sun),
Symbolizing the radiant luminous Citadel of Padmasambhava.19
In the original history of the revelation he made in Riwo Trazang that I have translated in a previous paper,20 the main sign that occurred at first was the display of a ruby-colored sky in which Gödem saw exceptional omens of various sizes, manifesting in pure visions. There was also an earthquake as well as what he describes as “wrathful omens linked to the elements.” In Setön’s understanding, these omens are styled as “violent sounds” (drag po’i sgra). The whole event is summarized in three verses in The Great Symbol:
During the evening, throughout the entire sky,
Great wonders endowed with a wrathful power (arose),
Symbolizing the subjugation of demonic hordes with a swift and colossal force.21
The conditions for the revelation of the four or five Repositories were prophesized in several works of the Northern Treasures collection, starting with a very short text entitled The Prophetic Steps of the Transmission (Lung byang bka’i thems) whose translation will serve here as a conclusion. It is a particularly good example of its kind, in which Padmasambhava encapsulates in a few verses [1] the situation as it unfolded in the 8th century, and [2] the later 14th century events related to the revelation of the texts and some of the restrictions that apply to a specific series of these. The text runs as follows:
The Prophetic Steps of the Transmission
[Lung byang bka’i thems]
Homage to the Wisdom deities of the Three Bodies!22
I, Padmasambhava of Oḍḍiyāna,
Have turned the Wheel of the teachings of the Secret Formulas23
In the barbarian kingdom of Tibet,
Wherever there are beings to be subjugated through aspiration.
I have revealed the unified flows of the Secret Formulas,
The vast and profound cycle of Tantras
That brings accomplishment in a single life24
To the sentient beings living in the present time.
At the end of five hundred years in the future,
The disciples of the Bodhisattvas will vanish,
The revelation of the Buddhas will reach its end,
This being the time when the rope of Samsara and Nirvana is cut off.25
In order to benefit numerous migrating beings
Through the Compassion of my aspiration prayers,
I shall appear in upper Gungtang26
Before the last (representative) of the royal lineage.
At the place protected by the lineage of the Dharma king,
This precious treasure gathering the four Repositories
Will be hidden halfway up of the Zangzang Lhadrak (mount).
An individual possessing the karmic connection
Will appear, coming from the eastern direction.
At that time, the Treasure Lords should entrust him
With this precious treasure of mine.
The treasure of the four collections of the four Repositories
Will be revealed by the coming of seven destined sons,
But the unwritten cycle of the oral transmission
Should not be disseminated to others.
If a few fortunate destined ones show up,
It should be revealed by whispering it into their ears.
But it is inappropriate to write it down.
If one is afraid of forgetting it,
It can be copied with gold on pure blue paper,
Inserted in one’s pocket and kept hidden (there).
It should be practiced during one’s lifetime.
But when the time of death comes,
The text should be swallowed,27
Or purified (by being thrown into) water or fire.
If this ultimate, profound teaching of mine
Is copied as notes on paper leaves
By unqualified individuals and
If they transmit it without having practiced it,
May the Yakśa with blood-locks
Destroy the body and vitality of these samaya breakers!
May the Yakśa with a hog head
Cut off their limbs with a razor!
Samaya! Idante Naraken!28
Seal! Seal! Seal! Virtues!29
*
Bibliography
Achard, Jean-Luc
—“The Location of Zang zang lha brag according to Se ston Padma dbang chen’s General Presentation of the Northern Treasures and the Concealment of the Treasures”, in Northern Treasures Histories, https://fchnt.hypotheses.org/1305
— “Revisiting the Revelation of the Gongpa Zangthel,” in Northern Treasures Histories, https://fchnt.hypotheses.org/2192.
— “Apocalyptic Times and the Revelation of Rigdzin Gödem Transparent Contemplation of Samantabhadra”, in Northern Treasures Histories, https://fchnt.hypotheses.org/1844.
Herweg, Jurgen Wilhelm
The Hagiography of Rig ‘dzin Rgod kyi ldem ‘phru can And Three Historic Questions Emerging from It, MA, University of Washington, 1994, 329 pages.
Rig ’dzin rGod kyi ldem ’phru can (1337–1408/09)
— Rig ’dzin rtsa ba’i sgrub thabs, in Rig ’dzin gduṅ sgrub kyi chos skor, published by Bari Longsal Lama, Gangtok, 1981, pp. 111–128. (BDRC W23449).
— Lung byang bka’i thems, in sNga ‘gyur byang gter chos skor phyogs bsgrigs, s.d., s.l., vol. 1, pp. 209–212.
Setön Pema Wangchen (Se ston Padma dbang chen, 15th c.)
Byang gter spyi bcings: Byang gter chos skor rnams kyi spyi chings rin chen ‘phreng ba ces bya ba, in sNga ‘gyur byang gter chos skor phyogs bsgrigs, s.d., s.l., vol. 14, pp. 363-454.
Valentine, Jay Holt
“Missing Texts of Historical Value to the Northern Treasure Tradition”
https://fchnt.hypotheses.org/in-search-of-lost-histories-missing-texts-of-historical-value-in-the-northern-treasure-tradition
*
- Thanks to Marianne Ginalski and Jay Valentine for their suggestions and corrections. [↩]
- On Mount Zangzang Lhadrak, see Achard, “The Location of Zang zang lha brag according to Se ston Padma dbang chen’s General Presentation of the Northern Treasures and the Concealment of the Treasures.” [↩]
- I.e. Padmasambhava. [↩]
- From Se ston, Byang gter spyi bcings, pp. 408-409: shar phyogs dung mdzod dkar po na: bla ma rdo rje sems dpa’ sku: zhi ba’i tshul du sgrub pa yod: lho phyogs gser mdzod ser po nas: bla ma dpal chen he ru ka: rgyas pa khro bo’i tshul du sgrub pa yod: nub phyogs zangs mdzod dmar po na: bla ma mgon po tshe dpag med: dbang gi tshul du sgrub pa yod: byang phyogs lcags mdzod nag po na: bla ma khrag ‘thung he ru ka: drag po’i tshul du sgrub pa yod: dbus kyi snying mdzod smug po na: bla ma rig ‘dzin sprul pa’i sku: gsang ba thabs (p. 409) kyi sgrub pa yod:. The original text is actually slightly different and reads as follows (p. 114; parts in bold show the variant reading): shar phyogs dung mdzod dkar po na: bla ma rdo rje sems dpa’i sku: zhi ba’i tshul du sgrub thabs yod: lho phyogs gser mdzod ser po na: bla (missing: ma) dpal chen he ru ka: khro bo’i tshul du sgrub thabs yod: nub kyi zangs mdzod dmar po na: bla ma mgon po tshe dpag med: dbang gi tshul du sgrub thabs yod: byang phyogs lcags mdzod nag po na: bla ma khrag ‘thung he ru ka: drag po’i tshul du sgrub thabs yod: dbus kyi snying mdzod smug po na: bla ma rig ‘dzin sprul pa’i sku: gsang ba thugs kyi sgrub thabs yod:. [↩]
- Approach and accomplishment are the main practices performed in the context of the Development Stage in Mahāyoga. [↩]
- This categorization echoes that of the unwritten oral transmission (yi ge med pa’i snyan brgyud) briefly mentioned below, toward the end of The Prophetic Steps of the Transmission that is translated in fine. [↩]
- On this artefact, see Achard, “Revisiting the Revelation of the Gongpa Zangthel.” See also, Herweg, The Hagiography of Rig ‘dzin Rgod kyi ldem ‘phru can, p. 96. [↩]
- In each of these general descriptions, texts titles are unfortunately not systematically provided. [↩]
- See Valentine, “Missing Texts of Historical Value to the Northern Treasure Tradition”. [↩]
- rGyal po khyed kyis mnga’ thang rgyas pa’i phyir/ / zangs mdzod dmar po nor gyi bang mdzod yod/ / khyed kyi dgra bgegs bar chad bsrung ba’i phyir/ / lcags mdzod nag po drag sngags gter gyi mdzod/ / mchog dang thung mong dngos grub thob bya’i phyir/ / gser mdzod ser po bsnyen sgrub bang mdzod yin/ / tshe ‘di sgyu ma ‘jig rten ‘khrul pa ‘di/ / tshe ‘dir byang chub snying po ma thob na/ / phyis nas mi lus thob pa shin tu dka’/ / tshe ‘dir byang chub snying po sgrub pa’i thabs/ / dung mdzod dkar po sangs rgyas lag bcangs yin/. [↩]
- Achard, “Apocalyptic Times and the Revelation of Rigdzin Gödem Transparent Contemplation of Samantabhadra.” See also id., “Revisiting the Revelation of the Gongpa Zangthel.” [↩]
- sKal ldan man ngag ‘di dang ‘phrad pa’i tshe: padma’i thugs rje’i byin rlabs shugs las [410 ]‘byung : phyi nang gsang ba’i rtags de dus der rdzogs: brda dang rmi lam tshul du lan gcig mjal:. [↩]
- I.e., Rigdzin Gödem. [↩]
- This last verse simply means that the circumstances will be met only once and that the signs will appear in a symbolic manner or during dreams. [↩]
- This is Padmasambhava addressing Dorje Düdjom, the future Rigdzin Gödem. [↩]
- Dang po man ngag ‘di dang ‘phrad pa’i tshe: phyi rtags mkha’ la char ‘bab ‘ja’ tshon ‘tsher: nang rtags ‘khrul pa’i las ldog dag snang ‘char: gsang ba bdag la dad pa’i rang shugs skye: rtags gsum nyin zhag gcig la rdzogs pa dang : padma’i thugs kyi man ngag ‘di dang ‘phrad:. [↩]
- A longer version of the title is given in Herweg, op. cit., p. 94 where he refers to it as the brDa chen bco brgyad ma and styles it as a source that it still unidentified. The quotes come from Setön’s Generalities about the Northern Treasures. [↩]
- The speaker is Rigdzin Gödem accompanied by his attendants. [↩]
- Byang phyogs ri bo bkra bzang mthong ba’i tshe/ /dbang gi phyogs nas ngo mtshar rtags gsum mthong/ /padma ‘od kyi gzhal yas gsal ba’i brda/. [↩]
- See Achard, “Revisiting the Revelation of the Gongpa Zangthel.” [↩]
- /srod kyi dus su bar snang thams cad la/ /ya mtshan chen po drag po’i rtul shugs can//myur la stobs che bdud dpung ‘dul ba’i brda’/. [↩]
- The Three Bodies are the Absolute Body (chos sku), the Enjoyment Body (longs sku), and the Emanation Body (sprul sku). The exalted forms that are associated with the first two are respectively Samantabhadra and Vajrasattva. In the present contex, the third one cannot be Padmasambhava since he is a rig ‘dzin and not a divine manifestation stricto sensu, and since he would therefore pay homage to himself, which is not necessarily unheard of but definitely sounds awkward. Rather, given the context of the Great Perfection, the third Body may be associated here with Garab Dorje (also a human rig ‘dzin and not a divine figure though). [↩]
- These teachings are those of Vajrayāna. More precisely, according to the tradition, Padmasambhava would have taught in Tibet instructions dealing with Mahā, Anu, and Atiyoga Tantras. [↩]
- This is generally limited to Atiyoga. [↩]
- This rope is that of the Dharma, guiding deluded saṃsāric beings to the ultimate nirvāṇic state of a Buddha. [↩]
- Manifesting as Rigdzin Gödem, the regent of this terma revelation. [↩]
- Translating literally rang gi khong du mid should be literally rendered as “to be swallowed within oneself” to make sure one clearly understands that the dying yogi should simply eat the text, by chewing and swallowing it. In my understanding, this does not make it an artifact that liberates upon tasting (tshor grol) but it ensures that the copy of the text does not end up into wrong hands. This last condition seems to be so important that it is actually preferable to throw the book in a river or a fire to avoid it becoming the possession of unqualified vessels. [↩]
- “May they burn in hell!” [↩]
- P. 209: Lung byang bka’i thems bzhugs so: (p. 210) :sku gsum ye shes lha la phyag ‘tshal lo: o rgyan pad+ma ‘byung gnas ngas: mtha’ ‘khob bod kyi rgyal khams su: smon lam gdul bya yod pa’i sar: gsang sngags chos kyi ‘khor lo bskor: da lta gnas pa’i sems can la: tshe gcig grub pa’i rtags thon pa’i: rgya che gting zab rgyud kyi skor: gsang sngags chu bo ‘dus pa bstan: ma ‘ongs lnga brgya tha ma la: byang chub sems dpa’i gdul bya yal: sangs rgyas bstan pa dus mthar thug: ‘khor ‘das dpyang thag chad pa’i dus: nga yi smon lam thugs rje yis: ‘gro ba mang po’i don phyir dang : rgyal po’i gdung rgyud tha ma la: gung thang stod du ‘byung bar ‘gyur: chos rgyal gdung rgyud skyob ba’i sar: mdzod bzhi ‘dus pa’i gter mdzod ‘di: zang zang lha brag sked la sbas: las ‘phro yod (p. 211) pa’i gang zag gcig: shar gyi phyogs nas ‘byung bar ‘gyur: de tshe nga yi gter mdzod ‘di: gter bdag rnams kyis de la gtod: mdzod bzhi’i yi ge bzhi yi gter: las can bu bdun ‘byung bas ston: snyan brgyud yi ge med pa’i skor: gzhan la spel bar mi bya’o: gal te las can re re tsam: ‘byung srid rna bar shub bus ston: yi ge bri bar mi rung ngo : gal te brjed pas ‘jigs dogs na: mthing shog dag la gser gyis bri: gong khug nang du bcug la sba: rang rang tshe ‘dir nyams su long : gal te ‘chi ba’i dus byung na: dpe de rang gi khong du mid: yang na chu’am me la sbyongs: mthar thug nga yi chos zab ‘di: snod ma yin pa’i gang zag gis: shog shog dag la zin bris byas: nyams su mi len lag brgyud byed: gnod sbyin khrag gi ral can gyis: (p. 212) dam nyams de yi lus srog khrol: yaksha phag mgo can gyis ni: de yi yan lag spu gris btubs: sa ma ya: i dan te na ra kan: rgya rgya rgya: dge’o:. [↩]
OpenEdition suggests that you cite this post as follows:
Jean-Luc Achard (June 27, 2024). The Five Repositories of the Zangzang Lhadrak Discovery and Further Conditions of Revelation. Northern Treasures Histories. Retrieved May 13, 2025 from https://doi.org/10.58079/11wc4
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