Tibetan Renaissance Seminar > Gazetteer Entry > Lhoka


General Information

Transliteration formlho kha
Etymologylho = south; kha = face/mouth, opening, rim, surface
Source of informationBlue Annals
Spatial Locationsouth of Lhasa
Cultural locationTibet
Location's languageTibetan

Discussion in the Blue Annals

Lhokha is not mentioned very frequently in the Blue Annals. It is cited as the birthplace of a few figures, and as the site of retreat caves for the practice of meditation. It is also the source of wood for building and the site of the establishment of monasteries. Outside of the Blue Annals references, Lhoka is a famous pilgrimage circuit destination south of Lhasa. Pilgrims travel there because of the many monasteries.

Blue Annals References


Further, Drolgom Chökyung (grol sgom chos gyung), who was great in supernatural deeds (siddhi), a disciple of Dakpo (Gampopa): He was a native of Olkha ('ol kha) (in lho kha) and was born in the year Water-Female-Sheep (chu mo lug 1103 A.D.).


From Shenpa Dorje Senge (gshen pa rdo rje seng ge) at Yarlung Phukmoché (yar klungs phug mo che) he obtained the "Path and Fruit Doctrine" (Lamdré {lam 'bras}). From Drak Karmowa (brag dkar mo ba) he obtained the "Oral Tradition" of Aro (a ro) (Dzokchenkyi Chökyi Ming {rdzogs chen gyi chos kyi ming}). From Relchak Töntsul (Tral lcags ston tshul) of Taryul (dar yul) he heard the Cycles of Saṃvara, Hevajra and Mahāmudrā, as well as other Tantras, together with their precepts. As indicated by Gampopa, he stayed in a cave at Draku Riwoché (brag gu ri bo che) of Olkha (in Lhokha). A woman said to him (in his vision): "You should not stay here, my mother is coining back". He spent there 14 months and practised meditation on compassion (maitrī), karuṇā and the bodhicitta. He attained complete control over his "Inner Heat" (Tummo {gtum mo}), and many wonderful signs manifested themselves. A particular kind of realization was born in him, and he proceeded to the Dharmasvāmin who was residing at Chakok (bya lkog) monastery, and related to him about his yogic insight (Tokpa {rtogs pa}). (The Dharmasvāmin) said "Your realization is wrong ! I had great hopes in you (but you have been a failure). You should continue your meditation!" He practised meditation for six months, but his realization did not change from that of the initial stage. Again he reported the matter (to Gampopa), who placed his hand on his head and said: "Son, you have already severed (your) bond with the World of Phenomenal Existence (Saṃsāra)". He then bestowed on him the Introduction.


He took part in the construction of a building undertaken by Zarawa (zwa ra ba) at Phakmodru (phag mo gru). Zarawa said : "You must bring timber from Lhokha!" When he failed in doing so, Zarawa told him: "While you have failed to bring timber, I managed to bring some."

1082 - 15.4 Tsethang (Monastery).

This great monastery of dpal rtses thang (83) was founded in the year Iron Female Hare (lcags mo yos 1351 A.D.) by ta'1 si tu byang chub royal mtshan famed in all quarters. A ruined octagonal upper structure (dbu rtse) erected in the time of klu mes stood there. Having begun work in the autumn, (byang chub rgyal mtshan) built the court-yard facing this upper structure. To the West of it, inside the court-yard, he built a temple with its door facing East. The octagonal structure having fallen in ruin, he thought that it might have a bad effect on the prognostication of the omens of the locality (sa dpyad), and therefore removed it towards the western mountains. He also built about forty large houses to accommodate monks, as well as a high wall. (footnote - 83 on the gtsang po in lho kha (R).) After this, in the year Water Male Dragon (chu pho 'brug 1352 A.D.) he invited there numerous priests from various monasteries in order to give a start to the study of the Doctrine. He endowed (the (F:9b) monastery) with property for the upkeep of preachers. He (R:1083) also established the distribution of food, tea and soup to the common monks.