A
Short Biography of His Eminence Chogye Trichen Rinpoche
The Twenty-fifth Throne-Holder of Nalendra
The Noble Clan into which He was
born, And the Manner in which He was Enthroned As the
Holder of the Main Seat
His Eminence Chogye Trichen
Rinpoche was born as son of Sonam Senge Wangchuk and mother Chimey Dolkar,
daughter of Pal-ling family, in the divine-luminous clan known as Kushang, in
Shigatse, a province of great Tibet, on 4th of 8th lunar month of Tibetan calendar
of Iron-Monkey year in 1919. The clan to which His Eminence was born is
known as luminous Che-lineage, which produced the great lotsawas
[translators] such as Gyana Siddha and Che Khyi-druk and so on. In the
beginning of later dissemination of Buddha Dharma in Tibet, Chetsun Sherab
Jungney, a disciple of the great Lotsawa Dorje Wangchuk, one of the Ten
Renowned Men of Central Tibet established Shalu Serkhang. During the tenure
of the tenth Khenpo at Shalu, Kushang Drakpa Gyaltsen invited the omniscient
Buton to the main seat. He carried out three fold activities such as
explanation, debate, and composition, and established Shalu Ribuk Monastery.
In this way, this particular clan have had become a great source of Sutra,
Tantra, and the other sciences by producing outstanding adepts such as
Lotsawa Rinchen Namgyal, Chetsun Vajradahra Khyenrab Choje, Lochen Choe-kyong
Sangpo, along with Tsarchen Dorje Chang and his prominent disciples. This is
the greatness with which the divine Dharma of the Che clan is endowed.
At the time, when the Sakya
reigned over Tibet, Che Sang-ye, a member of the clan, became the chief of
Shalu prefecture, which was one of the Thirteen Prefectures of Tibet, with
ten thousand families constituting one prefecture. This is the greatness of
the worldly affairs of the members of the Che clan. A daughter of
Che Sang-ye, Khandro Bum, was taken as consort of Drogon Chagna, and she gave
birth to Dharmapala Rakshita. From that time onward, this clan was known as
Shalu Kushang.
Shonnu Bum, the mother of Lama
Dhampa Sonam Gysaltsen and his brother, was also from Shalu family. Thus this
noble family has proved to be a supreme clan, which has been blessed with
many revered ladies who have produced many Bodhisattavas. In this very sacred
clan, His Eminence was born as the son of Sonam Senge Wangchuk, who
successfully carried the lineage of the Shalu noble family. His Eminence's
mother was also from a noble family, of the lineage of Drangti Gyal-nyen
Kharphuk and Drangti Lotsawa Jaya Rakshita, who were counted among the nine
expert physicians of the Dharma King Trisong Deutsen.
During the later dissemination of
the Buddha Dharma in Tibet, Drangti Dharma Nyingpo of this noble clan had
gained renown among the philosophers as the final source of the
Abhidharma. He and many other scholars and adepts such as Thartse
Penchen Namkha Palsang and his four uncles and nephews of the Thartse abbacy
were also assets of this noble family, into which His Eminence's mother was
born.
His Eminence's paternal uncle,
Khansar Khenpo Jampal Nyingpo adorned him with the Dharma name, Kunsang
Chimey Wangpo. At age 7, he began to learn the arts of reading and writing
from his father and brother, Namkha Kunsang. He received the vow of Upasaka
(the laypersons' vows of the five precepts) from Thartse Khenpo Jamyang
Kunsang Tenpae Gyaltsen. As he had become seriously ill for a period of
almost three years, his mother made a pledge that the child should be handed
over to the protection of his uncle, Khangsar Khen Rinpoche. Nevertheless,
his father was in favor of sending him to the care of his brother who was
living at Thartse. However, in 1929, when His Eminence reached the age ten,
some treasurers from the Chogye Lama Palace came to invite him to Nalendra,
carrying a letter of recognition with seal by 13th Dalai Lama. Thus, at the
age 12, he was installed on the Dharma-throne of the great Rongton [the
founder of Nalendra]
Nalendra, the Great Seat
And the reason His Eminence was installed
As a Possessor of the Doctrine
The great Rongton, omniscient one
was born as the son of the learned Gegoe King endowed with miraculous powers
at Gyalmo Rong in the year of Fire-sheep, 1367. Until age eighteen, he
executed the task of teaching, debating, and composing, according to the Bon tradition.
Sherab Gyaltsen, the founder of Menri, the main seat of the Bonpo, was also
Rongton's disciple. At age 18, he studied the four major sciences with
Lingtoe Rinchen Namgyal at Sangphu Institute. At 22, from Khenpo Kunga
Gyaltsen of Drosey etc, he received the vows of a novice and the Bhikshu vows
of full monastic ordination. Thereby, he was adorned with Bhikshu name,
Shakya Gyaltsen. At age 27, he had an opportunity to see the great scholar
and adept Khenchen Yakpa, who had mastered multiple texts and received the
arts of explanation related to the Sutras according to Sakya tradition.
He also received from Thekchen Choje the Hevajra Tantra in Two Chapters and
Lamdre, from Senge Gyaltsen of Yarlung, he received the Triple Tantra and so
on, and he practiced the profound meaning of secret mantra. In brief, from
the age of twenty-two to eighty-three, he dedicated all his time to teaching,
debate, and composition. He composed commentaries on Sutra texts like Prajna
Paramita in one hundred thousand verses, and so forth; and Tantra texts like
Guhya Samaja, and so on; and commentaries on the five major treatises of
Buddhist philosophy, as well as on forty other treatises.
He had produced many disciples such as the Four Great Pillars that Elevate
the Doctrine; the Two Supreme Teachers and the Eight Ornaments Beautifying
the Himalaya Region (Tibet); the Three Disciples having Identical Spiritual
Activities; the Sixteen Masters who illuminate the Doctrine; and the Four
Learned Masters endowed with the name Kirti (the famous ones). Moreover, he
had produced Gorampa Sonam Senge and Shakya Chogdhen, the two lords of the
scholars.
About six thousand Tripitaka
holders such as the sixth Karmapa Thongwa Dhondhen; Dagpo Rabjam Tashi
Namgyal; a throne holder of the Gelug, Lodue Choekyong; and Palden Senge, a
throne holder of Drepung; and so on, also sought teachings from this
unparalleled master, Rongton Shakya Gyaltsen. It is said that there were none
who had better maintained the continuity of the teaching lineage, and
produced so many direct disciples, such as Chapa Choeseng, Chomden Rigral,
and the great omniscient Rongton. At the age of sixty-nine, in 1435, the year
of the fire-hare, he established the main shrine of Nalendra; the upper and
lower residences; and one hundred and thirty seven monk living quarters.
The winter and summer teaching
semesters were held in similar fashion to that of Sangphu Institute where as
many as eight hundred monks gathered. Gradually the number further increased
to two thousand. Finally, he entered into Parinirvana in 1449, the year of
the Earth-Dragon. The second throne holder, [first successor] Tashi Namgyal,
taught Sutra and Tantra teachings from his heart every day. He defeated many
scholars through his skill in debate, and was known to be endowed with
clairvoyance. The third, Rigpai Wangchuk Gewa Gyaltsen, admitted that he was
incomparable to any one below the worlds of Brahma when it came to the arts
of explaining teachings through the use of quotations and wisdom. The fourth
great scholar, Gungru Sherab Sangpo, was famed as one whose knowledge in
composing texts was unprecedented. The fifth, Chogye Kunga Dorjee; The sixth,
Khyenrab Tenpai Nyima; the seventh, Lobsang Namgyal Pal Sangpo were
throne-holders of Nalendra, respectively.
For about twenty years, this monastic institution flourished, with the number
of monks at that time reaching to three thousands. There were forty-five
sections of houses; four monastic colleges; one main assembly; and two Lama
palaces. Nevertheless, during the tenure of the last two abbots, this
institute suffered an immense degeneration. This particular event led the
monastery administrators to invite the owner of all the profound teachings of
the Sakya, Dagchen Vajradhara Lodroe Gyaltsen. He then imparted the Lamdre
teaching to some one thousand students. By holding Bodhichita-like spiritual
aspirations for saving Nalendra from further deterioration, Shalu Khenpo
Khyenrab Choje, the paternal uncle of the Che clan, the heart-son of Ngorchen
and his disciples, was enthroned as the eighth throne holder of Nalendra. At
the age of sixty-two, Khyenrab Chogye entered into Parinirvana, on the eighteenth
day of the twelfth lunar month in the year of Fire-snake. At that period, the
committee responsible for handling the after-death rituals happened to be
known as Chogye (the 18th one). From that time onwards, many masters strictly
committed to pure-samaya were born into the Che-noble family, and ascended to
the throne. When the twenty-fourth throne holder Che-tsun Rinchen Khyentse
Wangpo entered into Parinirvana, the thirteenth Dalai Lama recognized him
(His Eminence Chogye Trichen Rinpoche) as reincarnation of the twenty-fourth
throne-holder. Since he was the lineage holder of the paternal lineage of
Chetsun, the doctrine of Rongton was handed over to him.
The eighth, Shalu Kushang Khyenrab
Choje received the empowerment of Kalachakra through the direct lineage and
became a renowned master. Sonam Chogdrup was the ninth throne-holder. The
tenth throne-holder Jamyang Donyod Gyaltsen was invited by the Chinese
emperor of Ming dynasty and offered him a crown, cloak, and golden seal.
Neudung of Tibet offered him a monastic estate. The eleventh throne-holder
was Shakya Dondrup. The twelfth was Lhatsun Sonam Lhundrup. The thirteenth
was Chogleg Dorje; and the fourteenth was Che-tsun Tenzin Sangpo who also
earned fame in disseminating his spiritual activities.
The fifteenth throne-holder was
Khyenrab Tenzin Lhundrup. The sixteenth Khyenrab Jampa Ngawang Lhundrup, who
gave Lamdre thirty times and Vajramala fifty times. They produced many
disciples and became life-pillars of the Buddhist teachings in general, and
of the Whispered Lineage of the Instructions for Disciples in
particular.
The seventeenth throne-holder,
Khyentse Rabten, established many monasteries in Kham area. The eighteenth
throne-holder Gachen Khyabdag Nyingpo, was revered by his countless disciples
in Tibet and China for his all-pervasive spiritual activities. The nineteenth
throne-holder, Ngawang Kunchen, performed spiritual activities such as the
dissemination of teachings and retreats for mantra recitation. He also
meditated on Vipashyana for three years. The twentieth throne-holder, Tenpai
Wangchuk Gyurmed Chogdrup, was said to have had a dream of seeing the rising
sun transforming into Manjushree and absorbed in his body, and due to this
event, his lotus-like wisdom blossomed.
The twenty-first throne-holder,
Gedun Tashi Paljor, and the twenty-second, Zimog Chetsun Tenzin Nyendrag,
mastered Lamdre and Prajanaparamita. He was also said to have gained
accomplishment in reviving the dead. The twenty-third throne holder was
Khyenrab Ngedon Samgpo. The twenty-fourth, Rinchen Khyentse Wangpo, was
prophesied by Machig Labdron as the reincarnation of Rongton. He
bestowed the Vajramala four times, the Buddha's canon three times, and the
Lamdre several times; and he obtained back the title of Khenpo from the
Tibetan Government. Thus, the twenty fifth His Eminence Chetsun Trichen
Ngawang Khyenrab Thupten Lekshey Gyatso was the twenty-fifth throne holder of
Nalendra. From among the eighteen Shalu Kushangs, the Chogye title was given
starting from the ninth of them, Rinchen Sonam Chogdrup.
During those times, there were one
assembly, two monastic colleges, 5 divisions of houses and 3 Lama palaces in
Nalendra monastery, housing about 700 monks. Tashi Namgyal, who had
established the Thongmon Lama College, handed the seat to Gewa Gyaltsen, and
opted to live in the lower Lama palace. With special consideration of Choje
Choe Gyaltsen, many scholars executed the duties of explaining and listening,
to the extent that the whole surrounding region was filled with a swarm of
scholars. Though the Institute suffered some degree of degeneration, the 17th
throne holder, Khyenrab Jampa, was successful enough to restore the monastic
college. He also established a philosophical Institute. Shabdrung Khyenrab
Norbu was assigned as the main caretaker of the institute. His reincarnation,
the 1st Zimog Ngawang Sangye Tenzin, the 2nd Zimog Ngawang Tenzin Trinlay,
the 3rd Zimog Chetsun Tenzin Nyendrak, the 4th Zimog Ngawang Kunga Tenzin and
the 5th Ngawang Tenzin Trinlay [now living in Switzerland], also made their
share of contributions for keeping the Tsarpa tradition alive. Namrab Dagpo
Dratsang founded by Tashi Namgyal; Shedrup Dhargyae Ling of Lithang founded
by Khyentse Rabten, nephew of Khyenrab Jampa; and Dhiphu Choedhe in
Amdho founded by Choje Choedak Sangpo; are the main branch monasteries of
Nalendra Monastery. Lithang monastery, where even these days as many as five
hundred monks reside, once became a spirce of Sutra and Tantra, and great
scholars like Deshung Choktrul Rinpoche Jamyang Kunga Tenpae Gyaltsen and
Nyendrak Lungrig Nyima, ornaments beautifying the earth, have blessed this
monastery. In early times, Dhiphu Choeje monastery of Amdho housed more than
one thousand monks. Therefore, Nalanda was famed as having one hundred and
eight branch monasteries scattered all over Amdho, Gyalrong, Tsawa Rong, and
Utsang. Originally, Nalendra was a great philosophical Institute, but later
Dagchen Lodoe Gyaltsen converted it into a Tantric college. In later times,
Khyenrab Tenzin Sangpo, Khyenrab Jampa Ngawang Lhundrup, and On Khyentse
Rabten, and so on, from the Chogye Lama Palace; and Khedrup Sangye Tenzin,
and so on, of the Zimog Lama Palace upheld the Tsarpa tradition.
On the Basis of Keeping Moral
Precepts,
How His Eminence Engaged In
Hearing, Contemplation, and Meditation
In Tibet
At age 22, at Tanak Monastery, he
received Bhikshu ordination, which is the root of the doctrine, from the
great scholar and adept, Khenchen Ngawang Lodroe Shenphen Nyingpo, with the
thought of renouncing all worldly things. His moral precepts remained pure,
without having any stain of the eight worldly Dharmas or defilements and
transgressions. His statement in his autobiography "I always try my best
to engage in genuine precept without any pretense", justified these
facts. For sake of infinite sentient beings, he received the
Bodhisattva vows of two different traditions from the same Khenpo. His
autobiography further reads, "Though I am deprived of any qualities by
birth and by learning, as a result of my practice of patience, to the eyes of
beholder, all that see me are pleased." This statement of his is
sufficient to confirm that he had always maintained his Bodhisattva vows
without failure. At the age 10, in order to accomplish the benefit of self
and others with ease, he received empowerment of the Four Tantras from
Khenchen Ngawang Lodroe Shenphen Nyingpo and Zimwog Jampa Kunga Tenzin,
following which he took the Tantric vows and abstained from giving rise to
any branch and root violations. Yet another statement from his
autobiography reads, " I am satisfied, for I have never created until
now a subtle fault in regard to observing discipline of relying upon the
master" reveals that he valued his Gurus and the teachings that he
received from them. This is because, pleasing one's Guru is the root of all
the samaya vows of Tantra, and the source of all qualities.
He received teachings related to
Literature such as Sumtak, (Tibetan Grammar) Sakya Leg-shed, 3rd chapter of
Tibetan poetry, astrology and geomancy, commentary on Sumtak by Shenphen
Thaye, commentary of sumtak popularly known as Situ Drelchen, from Khenpo
Ngalo Rinpoche, Gephel Chogtrul Rinpoche, Dordrak, Tsewa Rinpoche, Minling
Chung Rinpoche and Tanak Nag-gi Wangchuk respectively
He received philosophical teachings such as: Gyalsay Laglen,
Bodhicharyavatara, Abhidharma Kosha, Domsum Jamyang Lamey Gong-gyen,
Madhyamaka and Prajanaparamita etc from Geshe Tsephel and Khenpo Ngag-lo
Rinpoche respectively.
He further received teachings on
The Collection of Sadhanas from Kunga Choephel; an empowerment of
Konchok Chidhu known as Eastern Treasure, exoteric Lamdre, oral transmission
of Four-Volume Ngorchen Kabum, major and minor Mahakala empowerment, hundred
explanatory teaching of Jonang tradition, Sadhana Dod-jo Bumsang of Nyingma
tradition, Dudsolma empowerment, oral transmission and explanatory teachings
of Namsey, Three Red male deity ones, Three Red Female ones, uncommon
blessing of Lhamo Rabtenma, 14 volume The Collection of Sadhanas from Zimwog
Rinpoche; an empowerment of Guhya Samaja of Manjuvajra from Vajra master of
Nalendra; The Collection of Tantras from Khenchen Ngawang Shenphen Nyingpo;
Three Red deities from His Holiness of Drolma Palace; oral transmission of
Shuchen Kabum from Khangsar Jampal Nyingpo; an empowerment of upper and lower
Vajrakilaya from Gongma Kunga Gyaltsen; an empowerment of Makzorma, blessings
of twenty one female deities from Lhatsun Rinpoche; and the Nying-thig Yashi
and uncommon Lamdre single transmission from Jamgon Khyentse Choekyi Lodroe.
In that way, he had become a treasure of Tantra and pith instructions by
mastering in explanation, debate and composition as result of extensive
hearing and contemplation.
Retreat Practice
At age 12, he had gone through retreat practice of Tseta Sungdrel, Hayagriva
and Bhutadamara; age 17 Guhyasamaja of Manjuvajra tradition, Mahakala Ten
Wrathful deities, Simhamukha, white Manjushree, White Tara; at age 21, the
Hevajra mantra accumulation retreat for nine months,; at age 22 Vajrayogini;
at age 26 Vairochana and four-faced Mahakala; at age 27 Vajrabhairava of
Tsarpa tradition; at age 35 Kalachakra; at age 36 general retreat on The
Lords of three races and Four faced Mahakala; at age 38 Chakrasamvara; at age
40 Manjuvaksimha. In this way, he had gone through essential retreats on
numerous tutelary deities and as result of which he no doubt gained manifold
realizations. However, it has been the character of noble beings not to
disclose their realizations whatsoever. To support this, from his
autobiography, it reveals, "Though I have engaged in retreat practice of
many deities in different time, I have no sign of realization. However, I
have found stable and unfailing faith in the profound Dharma". This
statement of His Eminence confirms further that he had fully satisfied
himself with the food of devotion and had become a great Yogeshwara endowed
with four authentic whispered lineages.
Some of His Eminence's remarkable
academic activities
The giving of noble Dharma
compassionately without error, for the sake of liberating sentient beings
from fears of Samsara and Nirvana, had been His Eminence's main activity. At
age 22, he gave the esoteric Lamdre teaching at the Chogye Lama Place to some
one hundred and fifty Lamas and monks.
At 23, he gave to some hundred Lamas and monks the exoteric Lamdre teaching.
At age 27, His Eminence also gave explanatory teaching on Madhyamaka at
Thongmon Lama college of Nalendra. At age 34, at Tashi Chodhe monastery
of Yarlung, he gave empowerment of numerous Tantras such as the Kalachakra
empowerment according to Buton tradition, and the Chakrasamvara teaching
known as Khandro Gyatso. Moreover, at Nalendra, he gave teaching of 12
Mandalas of Purification based on Mahavairochana. At Dephu Chodhe monastery
in Amdho, he gave the Kalachakra teaching of the Buton tradition to Zongkar
Rinpoche. He also gave many wisdom-introductory blessing, over forty great
empowerments of Tantra, and explanatory teachings on Vajra Yogini, to the
stationed and visiting Lamas and monks. At age 30, to over six thousand
disciples, consisting of both lay and celibacies he gave Buton's Kalachakra.
At age 37, His Eminence bestowed the esoteric Lamdre upon 170 Lamas and monks
of Nalendra.
Spiritual Activities
He restored the assembly shrine of
Nalendra. At 33, he installed 3 gild Ganjiras [pinnacles] built of bronze on
top of the Nalendra Assembly shrine, which were linked with closely woven
tassels held by mythological birds known as Shang Shang, surrounded by
Padmachuzar [gait in shape of lotus). At age 34, he established grand
propitiatory rites of Vajrabhairava at the monastic college known as
Sangchen. At 37, for graduated Geshes from philosophical colleges, he set up
an institute for Hevajra Tantra study. At age 39, he built a
three-dimensional Mandala of Akshobhya studded with various types of precious
jewels-decorated with nine deities built of solid silver, and established a
grand propitiatory rites of Akshobhya. Moreover, he acquired a gild plated
image of Buddha, human size, one set of 16 Arhats, each two feet tall, a
human sized image of Amitayus, one arrow size white Tara and Ushnishavijaya ;
and a Green Tara and Guru Padma Sambhava of human size. All together, there
were over 70 gold plated statues. Besides, he also built a bronze gold plated
Ganjira, and eight victorious banners-all those statues were filled with
authentic mantras. He also got many Thankas painted. This included painting
of 35 deities of purification; seven deities of Amitayus (long life deity),
embroidered Thankas, a complete set of mandalas of The Collection of Tantras.
He also acquired 25 sets of vajra and bells to be used as empowerment
substances. He provided the monastery with texts exceeding hundred volumes of
Derge publications, in both manuscript and painted form. In this way, His
Eminence accumulated immense merit by never letting any received offerings go
to waste.
The first days of his exile in
Mustang
At age 40 in 1949, in wake of
sudden changes in Tibet, His Eminence left Tibet with Zimog Rinpoche, Tsetrul
Rinpoche and elderly mother of Nagchen Shabdrung, and after three months
arduous journey reached Lowo Tredkahr palace of the Mustang King, to whom his
elder sister was married. In Sakya monastery in Mustang, he bestowed novice
and Bhikshu vow to hundreds of monks. In some of the monasteries in Mustang,
he introduced vinaya rites of the root precepts. He also established grand
propitiatory puja of Hevajra. In other monasteries, he bestowed empowerment
like, Path and Cause empowerment of Hevajra; one set of hundred Sadahnas
(Sadhanashataka); and an explanatory teaching of VajraYogini. In 1961, he
bestowed esoteric Lamdre and explanatory teaching on Ten Wrathful Deities of
Mahakala family respectively at Lo Zong Chodhe in Chumig Gyatsa and Lo
Monthang monastery. In autumn, he set for a pilgrimage tour to the holy
places of India and Nepal. And again, he went back to Mustang several times,
and at Monthang monastery, to over five hundred and fifty devotees, His
Eminence bestowed empowerment of 12 mandalas of Vairochana; at Namgyal
monastery, he bestowed 12 mandala of Vairochana, and the Vairabhairava of Ra
Lotsawa tradition; to 300 disciples at Geme monastery, he gave the oral
transmission of the complete works of Ngorchen Vajradhara; and at Tsarang
monastery, Lamdre Lobshey, Chakrasambhara empowerment of Luipa and Krishpa
tradition, . In a similar way, he bestowed the Kalachakra empowerment of
Buton tradition, at the special request of Monthang Khenpo to over 3000
devotees.
Spiritual activities in India
In 1962, he went to Dharamsala and
with mutual consent he stayed together with Zimog Rinpoche who had already
been there in Dharamsala. At that time, he received Lamrim and Ngag-rim from
14th The Dalai Lama; Grand Empowerment of Guhyasamaja, Blessing of Vajra
Yogini, explanatory teaching on Vairabha and Vinaya Sutra from Ling Ripoche;
and Lamrim Namdrol Lakchang from Yongzin Trijang Rinpoche at Varanasi. From
Sakya Khenchen Sangye Tenzin he received word commentary of Domsum Rabye
(Trisambharaprabedhna). At same time, he bestowed Hevajra empowerment;
the explanatory teaching of Vajra Yogini; and Sumtak and Nyengag of Tibetan
grammar to some of the interested disciples at Puhreng monastery. In the year
1965, he went to Shri Lanka to attend a World Sangha Conference, representing
His Holiness the Dalai Lama. Later, he served the Tibetan Government in Exile
in his capacity as ecclesiastical secretary.
His days and activities in Nepal
In 1967, at the time when he went
to visit his relatives at Mustang, he had a meaningful discussion with the
Mustang King, and they made a unanimous decision to build a monastery at
Lumbini. At request of Mustang King, the then King of Nepal, Raja Mahendra
conferred upon him 10 Katas of land. In 1969, His Eminence immediately
started building a monastery, and slowly completed it, including the external
infrastructure, along with internal decoration of the monastery, including
murals in the main shrine and the bronze gilded image of Lord Buddha. Thus he
established the Sangha community at Tashi Rabten Ling. Selecting well
qualified monk-practitioners among the Sakya, Ngorpa and Tsarpa, he
established a Three Years Retreat Center for Lamdre practice. He gave
guidance teachings to guide the practitioners. To keep consistency in the
Lamdre practice, he also repeated similar retreat in Kathmandu, and guided
the practitioners.
In year 1971, His Holiness Sakya
Trizin purposely visited him at his monastery in Lumbini and requested him to
bestow upon His Holiness the teaching of The Collection of Tantras, which he
had formerly received from Khenchen Vajradhara Ngawang Lodrue Shenphen
Nyingpo. His Eminence offered his consent to His Holiness, and as an
auspicious beginning, he gave empowerment of Thuppa Dhamtsig Sumkod, (Three
Samayas of Buddha). In 1972 and 1973, during this two years period, he gave
the rest of the teaching on The Collection of Tantras to His Holiness at the
latter's residence in Rajpur. At that occasion, Dorjee Trengwa (Vajramala)
along with some other teachings, were given to the Sangha present, led by His
Eminence Luding Khenchen Rinpoche.
With the bestowal of grand
teachings like The Collection of Tantras consisting of 315 grand
empowerments, 25 explanatory teaching, and Tantra explanation on Hevajra, to
His Holiness Sakya Trizin, His Eminence made an unparalleled contribution to
the Vajrayana doctrine, and for this we are obliged to be grateful to him.
And Khenchen Ngag-lo Rinpoche offered all whispering lineage teachings that
he received from Zimwog Rinpoche to His Holiness Sakya Trizin. Thus, It is
due to this reason that the Sakya whispered lineage teachings are still alive
in this world. Jamyang Khyentse Wangpo Rinpoche's statement "Nalendra is
the source of Tantra and Pith Instructions", can be taken as his prophecy
foreseeing the unparallel spiritual activities of His Eminence. To some of
330 devotees led by Lama Namgyal of Canada His Eminence bestowed Kalachakra
empowerment of the Buton tradition. In 1980 during Lamder teaching by His
Holiness, he bestowed oral transmission of Lamdre text and the blessing of
Nairatma to the recipients of the Lamdre teaching. In 1982, he also gave
Lamdre Martri (word to word explanation) to His Holiness Sakya Trizin. Since
he offered the Esoteric Lamdre Lobshey teaching, along with many profound
Sakya teachings, to His Holiness, the 14th Dalai Lama, he became the crown
ornament of Padmapani (Dalai Lama).
At Lumbini, to some of foreign
disciples, he gave teachings on Kalachakra of the Jonang tradition and
empowerment of Guhyasamaja. At the request of Zimwog Rinpoche and Karma
Trinlay Rinpoche, His Eminence bestowed The Collection of Sadhanas to the
assembly of Sangha. In course of this time, His Eminence built a monastery,
along with an image of Maitreya Buddha, on the plot of land granted by His
Holiness and named it Jamchen Yiga Chodzin Ling, and it later became his
principal residence.
At the request of Kriti Tsenshab
Rinpoche and Zodpa Rinpoche, in order to restore the transmission of Wang-gya
Norbui Trengwa (Shatabhisheka Ratnamala) of the Gelugpa tradition, His
Eminence bestowed the teachings excerpted from the Collection of Tantras. He
also gave teachings such as Kalachakra etc to public.
He established the retreat Center,
Nyengyu Samten Choe-Ling and Chimey Phodrang which later to be used as
Empowerment House, and gave the Esoteric Lamdre Lobshey there. The third
Lamdre retreat was also held at that time. His Eminence had guesthouses and
new monks' living quarters built for the ever-increasing numbers of the
Sangha, and for the visiting sponsors and disciples.
At request of foreign devotees, he
visited Singapore, Malaysia, America, Taiwan, Japan, Australia, Hongkong,
Canada and Europe, and there he gave relevant teachings to his disciples. At
Boston, U.S.A.; Kuching, Malaysia; and Taipei, Taiwan; Barcelona, Spain; he
bestowed Kalachakra empowerment. With this, he placed numerous devotees of
different walks of life upon the Vajrayana path, and matured them.
He also established several Dharma Centers. Later, at a special request, he
went to France to initiate the 17th Karmapa, Thaye Dorjee, and gave him
numerous empowerments from The Collection of Sadhana.
In response to Dharthang Rinpoche,
Kunga Yeshi Dorjee's aspiration to establish the Monlam Prayer Festivals of
the four schools of Tibetan Buddhism at the holy places of Lord Buddha, His
Eminence became an inspiration behind forming the Sakya Monlam committee, and
offered the initial facilities required. Thus, opening a new door of
merit at Lumbini, the Sakya Monlam is held every year by Sakya monks, under
the guidance and supervision of His Holiness Sakya Trizin. With a view to
facilitate young monks in their further studies, and to accommodate Sakya
monks coming to attend Monlam Festival, His Eminence had Tashi Rabten Ling
monastery built, and it was successfully inaugurated in 2004.
Spiritual Disciples of His
Eminence
The manner in which His Eminence
had produced disciples has already been explained earlier. There are hardly
any scholar-Lamas in India and Nepal who have never been his student.
Needless to say, all the Rinpoches and monks of Sakya, Ngorpa, Tsarpa, and
Zongpa, have either been his direct or indirect disciples.
His Eminence's Compositions
The three-chaptered Nyen-ngag
Melong [Tibetan poetry text], and the commentary on the Abhidharma-Kosha
which he composed earlier, were left behind in Tibet. While in exile, he has
a few important texts to his credit. This included a Sakya History known as
"Fortunate Feast of Mind: A Short History of the Glorious Sakya, Chariot
of Sutra and Tantra of Tibet" and short manual of Lamdre known as
"Jewel Mirror Revealing the Profound Meaning". His Eminence
hardly ever deviated from his routine daily practice. Moreover, on top of
that, in the latter part of life, he continuously and one-pointedly spent his
entire time at spiritual practice in his personal meditation cell in Jamchen
Lhakhang.
An Exhibition of His Last Days'
Activities
His Eminence went to Lumbini for
the 2006-Sakya Monlam Festival. After the completion of Monlam His Eminence
shown some signs of the imbalance in his inner elements, and flew back to
Jamchen monastery on the 17th of January 2007. As the doctors attending
suggested that the state of His Eminence's health wasn't so well, he was
brought to the serene place called Narayanthan, where the retreat center,
Nyengyu Samten Choe-Ling is situated. At age 87, on 22nd January,
corresponding to 4th of the twelfth lunar month of Tibetan calendar, at
6.30am, His Eminence passed from this world into Parinirvana.
Until the 19th day of the 12th
lunar month, for an entire 16 days he remained in the post-death state of
meditative absorption [Samadhi]. As a sign of achieving realization of
luminosity, devoid of all fabrications and free from the stains of dualistic
appearances of subject and object, his holy body remained radiant without any
odor. As per the guidance of His Holiness, two grand propitiatory pujas of Mahavairochamna
and Hevajra was held every day at Jamchen Monastery; two sections of the
Sangha were involved in performing Mahakala puja; and at the retreat Center,
Vajra Yogini's propitiatory puja was held. In order not to disturb the then
on-going Samadhi, special care was taken to avoid unnecessary touch, sounds,
and smells. A selected group of monks, led by Garshab Rinpoche, recited His
Eminence's usual Sadhana that he used to perform during his lifetime.
His Eminence Gyana Vajra Rinpoche;
His Eminence Dungsey Abhisheta Rinpoche; His Eminence Luding Khenchen
Rinpoche; His Eminence Thartse Khen Rinpoche; His Eminence Tulku Dorjee Denpa
Rinpoche; His Eminence Chogye Shabdrung Rinpoche, who is currently studying
at Sakya College; Khenpo Gyatso and Khenpo Jamyang Tenzin, had arrived here
in Kathmandu to seek an audience of the Holy Body. They, along with Shamarpa
Rinpoche; Tulku Choekyi Nyima Rinpoche; Chogling Rinpoche; Phagchok Rinpoche;
and Rana Rinpoche, who has been in retreat for Lamdre practice for over ten
years, have seen the Holy Body, and made supplications to fulfill their
aspiration.
At a time, there arose in the
clear sky, an amazing formation of thin white clouds, and a multi-colored
rainbow. On the nineteenth day of the twelfth lunar month, as a sign of
rising from the Samadhi, his complexion lost radiance, his body became frail,
and it showed significant physical changes.
To bring the Holy-Body from the
Retreat Center at Narayanthan to Jamchen Monastery at Boudha, many Rinpoches
and Lamas from different schools, members of Rana Rinpoche's center, people
from Manang, Mustang, Sherpa, Tamang and Tibetans, voluntarily came together
to coordinate with the main organizing committee. Acharya Narayan Rijal of
Byoma Kusuma Dharma Center narrated the life history of His Eminence through
a loud speaker, as his car drove him along, leading the cavalcade carrying
His Eminence's Holy body. Forty Motorbikes carrying Sakya and Buddhist flags
led the cavalcade, following which there were ten Jeeps fully decorated in
colorful flowers, carrying monks with saffron robes holding numerous kinds of
flags, victory banners, parasols, incense bowls and offering substances.
Right after that five blissful looking damsels from Byoma Kusuma led by
Guruma Niru Rana standing in a Jeep decked in flowers and multi-colored
ribbons were scattering flowers on the road, guiding the truck carrying His
Eminence's Holy Body. Then following that was a magnificent looking truck,
awesomely decorated with yellow flowers, costly brocades, and silks forming
loops and tassels. The high throne inside the truck supported the Holy Body,
residing blissfully underneath a marvelous parasol turning left to right.
Then fifteen well-decorated cars of representatives of the Dalai Lama;
Rinpoches of different schools; Lowo Choegyal Chenpo; Norgyunma from
Hongkong; Dr. Yulha Sherpa, President of Gumba Administration and Development
Committee, and so on, followed the caravan in a rather striking manner. On
the main road in between, there were ten well-decorated archways with banners
depicting sweet and heart-rending verses in Tibetan and Nepali in His
Eminence's honor. Standing between each gate were monks and nuns draped in
the saffron robes of different monasteries of five traditions, including the
Bonpos. Lay devotees in the thousands, from different parts of Nepal hoisted
victory banners and parasols; filled the environment with incense; scattered
flowers; and played numerous types of musical instruments. Thus, the long
reception line evoked faith and devotion in the mind streams of all.
A countless number of people
standing along the length of the main road, and especially at the
circumference of Boudhanath area, inspired by faith, paid their respect to
the Holy Body, which gave meaning to whoever comes into contact with it. A
rain of flowers showered down from a helicopter. From the stupa, Khenpo
Tenzin Sangpo and Brahman Khenpo Ngawang Tsultrim, and from the top of
Jamchen Monastery, Lama Guru, Lotsawa Punya Prasadh Parajuli, and John
Deweese, have narrated His Eminence's biography in Tibetan, Nepali and
English respectively.
On that particular day the sky was crystal clear, and at the moment the
bedecked truck carrying the Holy Body entered the circle of Boudhanath stupa,
a rainbow parasol appeared in the sky, bright enough to hue the color of the
saffron robes of the Sangha community. Witnessing this directly, devotees
were moved and shaken by faith, and erupted into joyful comments. The
bedecked truck was then guided to make one full circumambulation around
Boudhanath stupa, and the Holy Body was finally installed, upon a
roof-touching throne, erected in his usual meditation cell on top of the
Jamchen Monastery. Though the Holy Body procession was started at 9am in the
morning, it reached to Jamchen Monastery at 1 p.m., after taking an entire 4
hours in the route of 9 Kilometers, usually driving distance of 20 minutes.
After a few days, there occurred a surprising snowfall in Kathmandu, in the
form of a shower of flowers. As such, the after-death events of His Eminence
also put the disciples in a state of spellbound rejoicing, which has prompted
them to eulogize His Eminence.
On the 24th day of the second month of lunar calendar 2007, His Holiness
Sakya Trizin will bless us by his visit, and thereafter he will be kindly
presiding over the upcoming Cremation Rites of His Eminence, to be performed
on the 3rd of March, corresponding to the fifteenth day of the first lunar
month of the Tibetan calendar, on the day that the Buddha, endowed with Ten
Powers, performed the Great Miracles.
Translated By: Jhampa Losal
Edited By: John Deweese and David
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